“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

“Ku kituna dina nalungtik éta kebon jeung ngagali pikeun permata-permata mulia tina bebeneran, harta karun anu disumputkeun katarima. Teu disangka-sangka urang manggihan bijih anu mulia anu kudu dikumpulkeun jeung dipiara minangka harta. Jeung ieu panalungtikan kudu diteruskeun. Nepi ka ayeuna, kacida lobana tina harta karun anu kapanggih téh aya deukeut kana beungeutna, sarta gampang kapanggihna. Lamun panalungtikan dilaksanakeun kalayan leres, unggal upaya dipigawé pikeun ngajaga pangarti jeung hate anu suci. Lamun pikiran dijaga tetep kabuka sarta salawasna nalungtik kebon wahyu, urang bakal manggihan endapan-endapan bebeneran anu beunghar.

“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

“Bebeneran-bebeneran heubeul bakal diungkabkeun dina aspék-aspék anyar, jeung bebeneran-bebeneran bakal mucunghul anu geus kaliwat teu kacatet dina panalungtikan. Bebeneran-bebeneran anu agung geus kakubur handapeun sophistri kasasatan, tapi éta bakal kapanggih ku nu nalungtik kalayan rajin. Nalika manéhna manggihan jeung muka gedong harta permata-permata bebeneran anu mulya, éta lain perampasan; sabab sakumna anu ngahargaan kana permata-permata ieu bisa ngabogaan éta, sarta satuluyna maranéhna ogé miboga gedong harta pikeun dibuka ka nu lian. Jalma anu maparin henteu ngurangan hartana sorangan; sabab nalika manéhna nalungtik éta sangkan bisa nyangkingna ku cara anu narik batur, manéhna manggihan harta-harta anyar....”

“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

“Jalma-jalma anu nangtung di hareupeun rahayat minangka guru-guru bebeneran kudu nyanghareupan jejer-jejer anu agung. Maranéhna ulah ngamangpaatkeun waktu anu mulya pikeun nyarita ngeunaan perkara-perkara anu remeh. Muga maranéhna nalungtik Pangandika, sarta ngawawarkeun Pangandika. Muga Pangandika aya dina panangan maranéhna minangka pedang anu seukeut, dua pangsisina. Muga éta méré kasaksian ngeunaan bebeneran-bebeneran baheula sarta némbongkeun naon anu bakal kajadian dina mangsa nu bakal datang.”

“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

“Cahaya anu beuki nambahan bakal nyaangan sagala bebeneran agung tina nubuat, sarta éta bakal katingali dina kasegeran jeung kacemerlangan, sabab sinar-sinar caang ti Panonpoé Kabeneran bakal nyaangan sakabéhna.” Manuscript Releases, jilid 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Abdi yakin yén ayeuna ku tulisan-tulisan saméméhna kuring geus nempatkeun cukup gambaran nubuatan nepi ka aya hiji titik rujukan anu hadé nalika urang mimiti neraskeun ngaliwatan kitab Wahyu. Lamun anjeun maca tulisan-tulisan ieu sacara daring, kuring ngaharepkeun anjeun ngartos yén tulisan-tulisan ieu disusun nurutkeun runtuyan tanggal. Kuring ngartos yén aya jalma-jalma anu nuturkeun tulisan-tulisan ieu anu geus wawuh jeung kalolobaan hal anu ku kuring dibagikeun, sarta ka maranéhna kuring ngahaturkeun hapunten pikeun sagala pangulangan. Kuring geus narékahan méré cukup pangrojong Alkitabiah pikeun bebeneran-bebeneran anu keur urang bahas, sangkan jalma anu anyar kana prinsip-prinsip anu digunakeun ku Future for America tiasa ngartos sarta tetep milu nuturkeun, sanajan maranéhna bisa jadi can miboga kasawuhan kana konsép-konsép ieu sakumaha anu geus dipiboga ku seueur di antara urang.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Aya sawatara bebeneran anu kacida kuatna, anu nepi ka can lila ka tukang ku sim kuring can kungsi dipikawanoh, anu geus dibuka dina kitab Wahyu. Sim kuring saéstuna bisa waé ngan saukur nempatkeun éta bebeneran dina ranah umum tanpa mimitina ngawangun hiji dasar pangrojong profétis saméméh ngabagikeunana, tapi éta bebeneran téh kacida anyarna jeung kacida seriusna nepi ka sim kuring henteu kersa ngabagikeunana tanpa aya sawatara landasan pikeun nempatkeun éta bebeneran, anu ku sim kuring dipercaya digambarkeun minangka muka segel kitab Wahyu anu kajadian pas saméméh mangsa kasempetan rahmat ditutup.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Tuluy anjeunna ngandika ka kaula, “Ulah diségél kecap-kecap nubuat tina ieu kitab; sabab waktuna geus deukeut. Anu lalim, muga tetep kénéh ngalakukeun kalaliman; anu najis, muga tetep kénéh dina kanajisan; anu bener, muga tetep kénéh ngalakukeun kabeneran; jeung anu suci, muga tetep kénéh nyucikeun dirina.” Wahyu 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Yesus netepkeun hiji prinsip ngeunaan ngajar bebeneran, anu ku sim kuring dipercaya lumaku di dieu. Prinsip éta ditempatkeun dina pangenalan kana padamelan Roh Suci.

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

Jeung lamun Anjeunna parantos sumping, Anjeunna bakal nyalahkeun dunya ngeunaan dosa, jeung ngeunaan kabeneran, jeung ngeunaan pangadilan: Ngeunaan dosa, sabab maranéhna henteu percaya ka Kami; Ngeunaan kabeneran, sabab Kami indit ka Rama Kami, sarta maranéh teu ningali Kami deui; Ngeunaan pangadilan, sabab pamingpin dunya ieu geus dihukum. Kami masih boga loba hal pikeun diucapkeun ka maranéh, tapi ayeuna maranéh can sanggup nanggungna. Sanajan kitu, lamun Anjeunna, nya éta Roh bebeneran, parantos sumping, Anjeunna bakal nungtun maranéh kana sagala bebeneran: sabab Anjeunna moal nyarita tina diri-Na sorangan; tapi naon waé anu didangukeun-Na, éta anu bakal diucapkeun-Na: jeung Anjeunna bakal nétélakeun ka maranéh perkara-perkara anu bakal datang. Anjeunna bakal ngamulyakeun Kami: sabab Anjeunna bakal narima tina naon anu jadi milik Kami, sarta bakal nétélakeunana ka maranéh. Yohanes 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Nalika Kristus ngandika, “I have yet many things to say unto you, but ye cannot bear them now,” éta ngadukung kayakinan abdi yén ayeuna masih seueur hal anu kedah ditepikeun, nanging kedah aya heula hiji dasar anu logis pikeun ngadegkeun éta kabeneran-kabeneran. Ku kituna, ayat-ayat saméméhna nunjukkeun yén pesen tilu malaikat téh dilambangkeun ku Roh Suci anu ngawuruk “the world of sin, and of righteousness, and of judgment.” Éta tilu pesen téh mangrupakeun pesen pangéling-éling panungtungan, ku sabab éta petikan ieu anu ngaidéntifikasi padamelan Roh Suci téh mangrupa kasaksian anu penting, sabab nekenkeun yén éta pesen kahartosna sacara bertahap, sarta ngan kahartos ku jalma-jalma anu miboga minyak Roh Suci. Yohanes, dina kitab Wahyu, ngalambangkeun pisan éta kabeneran nalika anjeunna nétélakeun yén anjeunna téh saurang Adventist Poé Katujuh anu nyembah dina Sabat dina ahir dunya.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Kami aya dina Roh dina poé Gusti, sarta ngadéngé di tukangeun kami hiji sora anu tarik, kawas sora tarompet. Wahyu 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Umat Advent Hari Ketujuh dina ahir dunya anu bakal ngartos kana amanat dina Wahyu anu geus teu dikonci deui, bakal ngalakukeun kitu ku sabab maranéhna “aya dina Roh.” Dina kontéks pasemon anu geus dibéjakeun ka urang yén éta “ngagambarkeun pangalaman umat Advent,” Yohanes téh hiji parawan anu wijaksana, sabab manéhna miboga minyak Roh. Anjeunna ngawakilan para parawan wijaksana dina ahir dunya, anu ngadangu hiji sora anu tarik “ti tukangeun” maranéhna. “Sora ti tukangeun” anjeunna téh nya éta Alfa jeung Oméga, sakumaha diidéntifikasi dina ayat salajengna, sarta sora éta ngawartosan anjeunna supaya balik deui kana jalan-jalan baheula sarta leumpang dina éta.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

Kieu PANGERAN: Eureun maraneh di jalan-jalan, tempo, sarta tanyakeun ngeunaan jalan-jalan baheula, mana jalan anu hade; tuluy leumpang dina éta, jeung maraneh bakal manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna nyarita: Kami moal leumpang dina éta. Yermia 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Pangreureuh” nu dimaksud ku Yermia téh nyaéta curahan Roh Suci salila hujan ahir. Dina ayat salajengna Yermia méré ilustrasi kadua ngeunaan para parawan bodo anu nolak mulang ka dasar-dasar Adventisme (jalan-jalan baheula) sarta leumpang dina éta.

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

Sarta Kami netepkeun tukang ronda-tukang ronda pikeun maranéh, saur-Na, Dangukeun sora tarompet. Tapi maranéhna nyebut, Kami moal ngadangukeun. Yermia 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Nalika Yohanes ngadangu sora di tukangeunna anu ngarahkeun anjeunna kana jalan-jalan baheula atawa kana pondasi Adventisme, sora anu kadéngéna ku anjeunna téh ibarat tarompet. Sora éta ditepikeun ngaliwatan “pangjaga-pangjaga” anu dipasang ku Allah pikeun ngawas Adventisme. Bapa Miller nyaéta pangjaga anu niup tarompet pangéling-éling dina awal Adventisme salila pangwawaran malaikat kahiji anu ngumumkeun dibukana pangadilan. Tapi sacara husus, Yohanes ngawakilan jalma-jalma anu ngawawarkeun amanat malaikat katilu anu ngumumkeun ditutupna pangadilan. Anjeunna ngawakilan jalma-jalma anu mulang deui kana pondasi anu diadegkeun ku Allah ngaliwatan pagawéan Miller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Kami geus sababaraha kali nembongkeun salila mangtaun-taun, (jeung ieu tiasa kapanggih dina Tabel Habakuk), yén amanat malaikat kahiji “sieun ka Allah” téh pikeun ngayakinkeun ngeunaan dosa, sarta amanat malaikat kadua nyaéta tempat kabeneran dinyatakeun, jeung anu katilu ngaidéntifikasi pangadilan. Ieu téh tilu léngkah tina tilu malaikat sarta ogé tilu léngkah tina pagawéan Roh Suci. Tilu léngkah éta ogé dilambangkeun ku tilu aksara Ibrani anu ngawangun kecap Ibrani anu ditarjamahkeun jadi “kabeneran.” Dina petikan tina Yohanes genep belas, Yesus keur nyarios ngeunaan pagawéan Roh Suci dina mingpin umat Allah kana “sagala kabeneran,” bari ogé nembongkeun ka maranéhna “hal-hal anu bakal datang.” Tapi Yesus nyatakeun yén Anjeunna ngabogaan “loba hal pikeun diucapkeun ka maranéh, tapi maranéh can sanggup nanggungna ayeuna.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Mugi anjeun parantos ngartos sawatara tina pentingna kecap Ibrani anu ditarjamahkeun jadi “truth.” Sabab urang kakara ngamimitian nerapkeun éta lambang kana pangajaran urang. Dina tilu ayat kahiji tina Revelation hiji, prosés komunikasi antara Allah jeung manusa diidéntifikasi. Éta diidéntifikasi malah saméméh Revelation ngidéntifikasi sipat ketuhanan anu tilu-rangkep. Éta manggihan saksi anu kadua dina ayat-ayat panungtung tina Revelation, sarta ku kituna, dumasar kana nerapkeun “line upon line,” éta ngahasilkeun cahaya anu leuwih seueur.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Saterusna, nalika urang nambahan Kajadian 1:1–2:3, urang manggihan saksi katilu jeung hiji deui garis nubuat pikeun diteundeun dina dua garis saméméhna dina awal jeung ahir Wahyu.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Tuluy urang tambihan jangji panungtungan dina Perjanjian Heubeul anu nangtukeun Elia anu bakal sumping, sarta urang boga opat galur nubuat.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Tuluy urang tambahkeun pasal kahiji tina Perjangjian Anyar, sarta urang boga lima garis anu kudu dihijikeun pikeun nempatkeun pesen pamungkas anu kapanggih dina Alkitab nalika nerapkeun prinsip Alfa jeung Omega kana sakabéh garis éta. Lamun urang ngaréngsékeun éta lima garis anu geus ku urang diidentifikasi, ku nerapkeun prinsip éta sacara nyuluruh kana éta lima garis, mangka urang kudu nyangka yén ahir Mateus jeung ahir Yohanes méré kasaksian kana katerangan anu sarua jeung anu ditepikeun ku sakabéh lima garis nubuat “anu kahiji jeung anu panungtung” anu keur urang tinimbangan.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Pesen anu keur dibuka segelna téh ditetepkeun dina kitab Wahyu, ku kituna éta jadi titik rujukan pikeun jalur-jalur séjén, saluyu jeung Sister White nu ngébréhkeun ka urang yén “sagala kitab dina Alkitab patepang jeung mungkas dina Wahyu.” Pesen dina tilu ayat kahiji kitab Wahyu ngajentrekeun prosés anu dipaké ku Allah pikeun nepikeun firman-Na ka Yohanes supaya dituliskeun sarta dikirimkeun ka jamaah-jamaah. Kitab kahiji dina Perjanjian Anyar, sakumaha geus kacatet saméméhna, ngébréhkeun silsilah Yesus Kristus sarta dimimitian ku hiji pokok anu kacida méré kateranganana.

The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

Kitab silsilah Yesus Kristus, putra Daud, putra Abraham. Mateus 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Yesus ngeureunkeun interaksi langsung-Na jeung urang Yahudi anu sok ngabantah ku cara ngadadak ngajadikeun maranéhna teu bisa ngajawab ngaliwatan poko ngeunaan “putra Daud,” hiji poko anu ngan bisa kaharti ku urang Yahudi lamun maranéhna ngartos kana prinsip Alkitabiah ngeunaan mimiti jeung ahir. Maranéhna henteu ngartos, jeung kalolobaan urang Advent oge henteu. Saha baé anu hayang ngabantah prinsip yén sajarah ngulang deui, nembongkeun yén maranéhna henteu ngartos yén Israil baheula mangrupa tipé Israil modéren, jeung kahoreamna pikeun percaya kana prinsip éta, sarua pisan jeung kahoream dina ahir Israil baheula pikeun ngartos prinsip anu sarua. Yesus ngawakilan prinsip éta dina tatarucingan panungtungan-Na ka urang Yahudi ku ngarahkeun maranéhna kana tatarucingan kumaha Gustina Daud, bisa oge jadi putra Daud?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yahya pasal hiji, nétélakeun yén dina mulanya Sang Sabda aya sareng Allah, sareng Sang Sabda téh Allah, sarta ku Sang Sabda sagala perkara dijadikeun. Ieu tangtu saluyu sareng garis-garis séjén anu keur urang rujuk. Sareng lamun urang tuluy nimbangkeun kecap-kecap panungtungan dina Injil Yahya, urang ningali Petrus, sanggeus ngadangu Isa ngajelaskeun kumaha anjeunna bakal pupus, nanyakeun ka Isa naon anu bakal kajadian ka rasul Yahya.

Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

Petrus, sanggeus ningali anjeunna, ngadawuh ka Yesus, “Gusti, ari ieu jelema kumaha?” Yesus ngawaler ka anjeunna, “Lamun Kami ngahoyongkeun supaya anjeunna tetep nepi ka Kami sumping, naon urusan maneh jeung éta? Turutan Kami.” Ku sabab kitu ieu omongan sumebar di antara dulur-dulur, yén murid éta moal paéh. Tapi Yesus henteu ngadawuh ka anjeunna, “Anjeunna moal paéh,” malah, “Lamun Kami ngahoyongkeun supaya anjeunna tetep nepi ka Kami sumping, naon urusan maneh jeung éta?” Ieu téh murid anu mere kasaksian ngeunaan hal-hal ieu, jeung anu nulis hal-hal ieu; sarta urang nyaho yén kasaksianna téh bener. Jeung masih loba deui perkara séjén anu dipigawe ku Yesus, anu lamun ditulis hiji-hiji, ceuk pamanggih kuring, malah dunya sorangan gé moal mampuh nampung kitab-kitab anu kudu ditulis. Amin. Yohanes 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Petrus hayang nyaho kumaha Yohanes bakal maot, atawa malah naha Yohanes bakal maot. Jawabanana diulang dua kali dina éta petikan waktu Isa ngadawuhkeunana tuluy Yohanes nyebutkeun deui, “Lamun Kami kersa supaya manéhna [Yohanes] tetep hirup nepi ka Kami sumping, naon patalina éta jeung maneh?” Yohanes mémang hirup nepi ka Kadatangan Kadua Isa.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Anjeun ngan ukur bisa ningali atawa ngadangu éta “bebeneran” lamun anjeun percaya kana pangulangan sajarah, jeung ogé yén sajarah anu kudu diulang téh kajadianana dina ahir dunya. Ahir dunya téh tempat Yohanes aya nalika manéhna nulis kitab Wahyu. Kitab panungtungan dina injil Yohanes saluyu jeung garis-garis séjén ngeunaan awal jeung ahir, sabab éta nempatkeun Yohanes dina sajarah kajadian-kajadian anu mingpin ka Kadatangan Kadua, tempat anjeunna, minangka wakil jalma-jalma anu ngumumkeun pekabaran pangéling-éngling panungtungan, ngirim éta pekabaran ka gareja-gareja.

“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

“Dina mangsa urang Kristen baheula, Kristus sumping kadua kalina. Kadatangan-Na anu kahiji lumangsung di Bétléhém, nalika Anjeunna sumping minangka orok. Kadatangan-Na anu kadua lumangsung di Pulo Patmos, nalika Anjeunna ngébréhkeun diri-Na dina kamulyaan ka Yohanes nu Ngawahyun, anu ‘tiba dina suku-Na kawas jalma paéh’ waktu anjeunna ningali Anjeunna. Tapi Kristus nguatkeun anjeunna sangkan sanggup nahan éta paningal, tuluy masrahkeun ka anjeunna hiji talatah pikeun dituliskeun ka jamaah-jamaah di Asia, anu ngaran-ngaranna ngagambarkeun ciri-ciri unggal jamaah.

“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

“Cahaya anu ditepikeun ku Kristus ka hamba-Na, nabi, nyaéta pikeun urang. Dina wahyu-Na dipasihkeun talatah tilu malaikat, sarta hiji katerangan ngeunaan malaikat anu bakal turun ti sawarga kalayan kakawasaan anu agung, nyaangan bumi ku kamulyaan-Na. Di jerona aya panggeuing ngalawan kajahatan anu bakal aya dina poé-poé panungtung, jeung ngalawan tanda sato galak. Urang lain ngan ukur kudu maca jeung ngartos talatah ieu, tapi ogé kudu ngumumkeunana ka dunya kalayan sora anu teu samar. Ku nampilkeun hal-hal ieu anu diwahyukeun ka Yohanes, urang bakal bisa ngagerakkeun rahayat.” Manuscript Releases, jilid 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Ahir Injil Yohanes netelakeun prosés komunikasi sakumaha dina tilu ayat kahiji dina Wahyu, ku nempatkeun Yohanes sacara profétis dina sajarah Kadatangan Kadua. Ku kituna, ngagunakeun “kadatangan kadua” Yesus anu kahiji (Patmos) pikeun ngagambarkeun “kadatangan kadua”-Na anu panungtung. Ieu nyambung sampurna jeung garis-garis séjén anu keur urang tinimbangan, sabab ieu ngagambarkeun Yohanes dina ahir dunya, di Patmos tempat anjeunna narima Wahyu Yesus Kristus. Kumaha ari ahir kitab Mateus?

Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

Tuluy kasabelas murid teh indit ka Galilea, ka hiji gunung anu geus ditangtukeun ku Isa pikeun maranéhna. Jeung waktu maranéhna ningali Anjeunna, maranéhna nyembah ka Anjeunna; tapi aya sawatara anu cangcaya. Jeung Isa ngadeukeutan sarta ngandika ka maranéhna, saur-Na, Sagalana kakawasaan geus dipasrahkeun ka Kami di sawarga jeung di bumi. Ku sabab eta, arindit maraneh, jadikeun sakabeh bangsa murid, ngabaptis maranéhna dina ngaran Rama, jeung Putra, jeung Roh Suci; ngajarkeun maranéhna supaya nurut kana sagala perkara anu geus Kami parentahkeun ka maraneh; jeung, tenjo, Kami nyarengan maraneh salawasna, nepi ka ahir dunya. Amin. Mateus 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Dina éta petikan, sagala kakawasaan dipasrahkeun ka Yesus, sarta tangtu ieu téh kakawasaan-Na pikeun nyipta. Tuluy Anjeunna maréntahkeun supaya ngabaptis dina ngaran Rama, Putra, jeung ogé Roh Suci anu ngagerak dina luhur cai dina Kajadian pasal hiji, sarta tujuh roh anu aya di hareupeun tahta Allah. Ieu petikan netelakeun yén urang Kristen kudu ngakuan tilu pribadi dina trio sawarga minangka tilu wujud anu béda-béda. Ahir Injil Mateus nambahan kana éta garis-garis sakumaha anu genep lianna ogé ngalakukeun.

“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

“Kristus parantos ngajadikeun baptisan minangka tanda asup ka Karajaan-Na anu rohani. Anjeunna parantos netepkeun ieu minangka sarat anu pasti, anu kudu diturut ku sakumna jalma anu hayang diaku aya dina kakawasaan Rama, Putra, jeung Roh Suci. Saméméh manusa tiasa manggihan tempat cicing di jero gareja, saméméh ngaléngkah ngalangkungan bangbarung Karajaan Allah anu rohani, anjeunna kudu nampa cap nami ilahi, ‘PANGERAN kaadilan urang.’ Yeremia 23:6.

“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

“Baptisan téh mangrupa panolakan anu pangkhidmatna ka dunya. Maranéh anu dibaptis dina ngaran tilu tunggal Rama, Putra, jeung Roh Suci, dina panto asup kahirupan Kristen maranéh, sacara umum nganyatakeun yén maranéh geus ninggalkeun palayanan ka Iblis, sarta geus jadi anggota kulawarga karajaan, barudak Raja sawarga. Maranéh geus nurut kana parentah, ‘Kaluarlah ti antara maranéhna, sarta pisahkeunlah diri maranéh, … jeung ulah noél naon anu najis.’ Jeung ka maranéh ditepikeun jangji ieu, ‘Kami bakal narima maranéh, sarta bakal jadi Rama pikeun maranéh, jeung maranéh bakal jadi putra-putri Kami, saur PANGERAN Nu Maha Kawasa.’ 2 Korinta 6:17, 18.

“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

“Waktu urang-urang Kristen narima upacara baptisan anu khidmat, Anjeunna nyatet ikrar anu ku maranéhna didamel pikeun satia ka Anjeunna. Ikrar ieu téh sumpah kasatiaan maranéhna. Maranéhna dibaptis dina ngaran Rama, jeung Putra, jeung Roh Suci. Ku kituna maranéhna dihijikeun jeung tilu kakawasaan agung sawarga. Maranéhna jangji pikeun mungkir kana dunya sarta nurut kana hukum-hukum Karajaan Allah. Ti ayeuna maranéhna kudu leumpang dina kahirupan anu anyar. Maranéhna teu meunang deui nuturkeun tradisi manusa. Maranéhna teu meunang deui nuturkeun cara-cara anu teu jujur. Maranéhna kudu taat kana katetepan-katetepan Karajaan sawarga. Maranéhna kudu neangan kamulyaan Allah. Lamun maranéhna satia kana ikrarna, maranéhna bakal dipaparin rahmat jeung kakawasaan anu bakal ngamampuhkeun maranéhna pikeun ngalaksanakeun sagala kabeneran. ‘Tapi sakur anu narima Anjeunna, ka maranéhna dipaparinkeun ku Anjeunna kakawasaan supaya jadi anak-anak Allah, nya éta ka maranéhna anu percaya kana ngaran-Na.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Yesus ngagambarkeun ahir ku awal dina Pangandika-Na, sabab Anjeunna teh Pangandika, sarta Anjeunna teh Alfa jeung Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Ngahijikeun ieu tujuh galur ngawangun gambaran anu kacida rinci ngeunaan prosés komunikasi antara Allah jeung manusa, kalayan loba bebeneran séjén anu kritis tur penting ditepikeun sarta diteguhkeun ku saksi-saksi “galur” séjén. Tujuh “galur” nubuat anu ngagambarkeun Alfa jeung Omega. Tapi kumaha ari kitab Malakhi?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Kitab Maleakhi téh mangrupa tegoran anu kacida kerasna ka para imam anu teu satia dina Adventisme. Ieu kitab dibuka ku idéntifikasi dua golongan nu nyembah dina Adventisme dina ahir dunya.

The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

Beban firman PANGERAN ka Israil ku jalan Malakhi. “Kami geus nyaah ka aranjeun,” saur PANGERAN. Tapi maraneh nyebut, “Dina hal naon Anjeun geus nyaah ka kami?” “Naha lain Esau téh dulur Yakub?” saur PANGERAN. “Sanajan kitu, Kami nyaah ka Yakub.” Malakhi 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Maleakhi satuluyna ngainpokeun ka urang yén dua golongan nu nyembah dina ahir dunya téh nyaéta dua golongan imam.

And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

Sareng ayeuna, eh para imam, parentah ieu téh pikeun maranéh. Lamun maranéh henteu ngadéngé, jeung lamun maranéh henteu ngukirna dina hate, pikeun méré kamulyaan ka ngaran Kami, saur PANGERAN nu boga sarwa tentara, Kami bakal ngirimkeun panyapa ka maranéh, sarta Kami bakal nyapaan berkah-berkah maranéh; enya, éta geus ku Kami disapa ti baheula, sabab maranéh henteu ngukirna dina hate. Maleakhi 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Pangawitan kitab Malakhi ngalambangkeun amanat ka Laodikea jeung Filadelfia ku dua golongan imam. Para imam diparéntahkeun supaya “ngadéngé.” Yohanes ngawakilan para imam anu enya-enya ngadéngé, sarta hiji imam ngawakilan umat pilihan perjangjian Allah. Maranéhna geus aya dina kaayaan dikutuk jeung bakal dikutuk deui lamun maranéhna henteu “ngadéngé” sarta maranéhna henteu atawa “moal” “ngangken kana haté.”

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

Aranjeun oge, minangka batu-batu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam suci, pikeun ngurbankeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. Ku sabab éta, aya kénéh katulis dina Kitab Suci, “Tenjo, Kami nempatkeun di Sion hiji batu juru anu utama, anu dipilih, anu mulia: jeung sing saha anu percaya ka Anjeunna moal meunang era.” Ku kituna, pikeun aranjeun anu percaya, Anjeunna teh mulia: ari pikeun maranehna anu henteu nurut, “batu anu dipiceun ku tukang-tukang ngawangun, éta pisan geus dijadikeun batu poko juru,” jeung “hiji batu sandungan, jeung hiji gunung batu nu matak nyigeung,” nya éta pikeun maranehna anu titinggaleun ku Firman, ku sabab henteu nurut; ka dinya maranehna oge geus ditangtukeun. Tapi aranjeun mah hiji bangsa pilihan, hiji imam-imam karajaan, hiji bangsa suci, hiji umat kagungan sorangan; supaya aranjeun ngabewarakeun kamulyaan-kamulyaan Anjeunna anu geus nyaur aranjeun kaluar tina gelap kana cahaya-Na anu matak pikaheraneun: anu baheula lain hiji umat, tapi ayeuna geus jadi umat Allah: anu baheula can meunang rahmat, tapi ayeuna geus meunang rahmat. 1 Petrus 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Para imam téh umat pilihan Allah anu diuji ku “batuuru” dina pondasi bait. Batu juru téh anu dijadikeun patokan ku sakabéh batu pondasi séjén pikeun saluyu, sarta ogé éta téh batu anu nanggung beurat sakabéh bait. Batu juru Miller nyaéta “tujuh kali” dina Imamat dua puluh genep. Batu juru, atawa batu anu dipiceun ku para tukang ngawangun, téh hiji carita anu sajati ngeunaan pangwangunan bait, anu dijelaskeun kalawan kacida hususna dina tulisan-tulisan Roh Nubuat. Hiji hal ngeunaan batu kahiji anu dipiceun téh nyaéta yén éta disisihkeun sanggeus ditampik, jeung ti harita para tukang ngawangun bait bakal remen titajong kana batu juru éta, anu geus disisihkeun di jero wewengkon pagawéan maranéhna. Éta téh batu sandungan.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

Dina Maleakhi Allah ngabejaan para imam jahat, nu ogé katelah para parawan Laodikea anu bodo, yén Mantenna rék jeung geus “ngalaknat” maranéhna. Mantenna ngalaknat maranéhna lantaran maranéhna henteu daék “ngadangu” jeung “nempatkeun” pesen Elia kana haténa. Pesen Elia ngabalikeun haté para bapa ka barudak, jeung haté barudak ka para bapa. Ngabalikeun haté maranéhna ngawakilan ngadangu pesen Elia ngeunaan para bapa jeung barudak, anu mangrupa prinsip nu kahiji jeung nu panungtung. Ngadangu pesen ngeunaan nu kahiji jeung nu panungtung wungkul henteu cekap; éta kudu ditempatkeun kana haté. Narima pesen Elia téh nya éta nempatkeun éta kana haté anjeun. Lamun saurang imam henteu daék ngadangu éta prinsip, manéhna bakal dilaknat.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Maranéhna ngadatangkeun kutuk ka dirina sorangan nalika dina taun 1863 maranéhna ngamimitian prosés nolak bebeneran dasar anu pangheulana pisan kapanggih ku Miller, sarta ti harita nepi ka kiwari maranéhna teu ngalakukeun nanaon iwal terus ngalanjutkeun panolakan éta. Tapi sanajan kutuk anu maju sacara bertahap éta dimimitian dina taun 1863, (sabab maranéhna geus aya dina kaayaan dikutuk), kutuk anu dinyatakeun dina wangun mangsa nu bakal datang kajadian nalika maranéhna dimuntahkeun tina sungut Gusti dina hukum Minggu. Mimiti kitab Malachi ngagambarkeun tungtungna, sabab tungtung éta ngawakilan panggeuing pamungkas anu dipasihkeun ka para imam anu wijaksana jeung anu bodo. Anu wijaksana jeung anu bodo dina kitab Malachi digambarkeun minangka Esau jeung Yakub. Lanceuk anu cikal ngawakilan perjangjian ngaliwatan hak cikal lantaran anjeunna anu lahir pangheulana, dibédakeun jeung adi lalaki anu leuwih ngora. Anu cikal minangka anu kahiji, jeung anu ngora minangka anu panungtung.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

Dina kitab Maleakhi, duanana Esau jeung Yakub téh Adventis Laodikea, tapi anu panungtung ahirna ngadéngé “sora” Gusti, tobat, sarta ngaranna dirobah jadi Israil. Nu cikal, anu kahiji, henteu ngadéngé. Yakub ngadéngé sora Gusti dina peuting waktu manéhna ngimpi sarta ningali malaikat-malaikat naék jeung turun dina tangga, anu ngalambangkeun Kristus. Yakub ngawakilan Adventis Laodikea dina ahir dunya anu dirobah tina Laodikea jadi Piladélpia nalika maranéhna ngalaman tilu ayat kahiji tina Wahyu pasal hiji, sakumaha digambarkeun ku Yohanes jeung ku impian Yakub ngeunaan tangga anu ku dinya malaikat-malaikat naék jeung turun. Pangalaman éta nandaan mimiti pertobatan Yakub jadi Israil, nyaéta urang Piladélpia. Ahir carita pertobatan Yakub nyaéta nalika manéhna gumulung jeung Kristus di Pénuél. Ku kituna, carita hak cikal Yakub dimimitian dina tilu ayat kahiji tina Wahyu pasal hiji nalika muka segelna amanat pangélingan panungtungan keur lumangsung, sarta éta dipungkas dina mangsa tujuh bala panungtungan, dina mangsa kasusah.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Sadayana opat runtuyan awal jeung ahir, “line upon line,” mere kasaksian kana amanat Wahyu Yesus Kristus. Patarosanana nyaéta naha para imam bodo téh baris ngadangu atawa moal ngadangu.

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 sing saha anu maca, jeung maranéhna anu ngadéngé kecap-kecap tina ieu nubuat, sarta ngalakonan hal-hal anu dituliskeun di jerona; sabab waktuna geus caket. Wahyu 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Para imam anu wijaksana anu ngadangu kana naon anu diucapkeun ku Roh ka jamaah-jamaah, maranéhna ngadangu talatah Élija. Miller téh Élija, sarta aya sawatara anu ngadangu, tapi nu séjén nampik.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Rébuan jalma dipingpin pikeun narima bebeneran anu diajarkeun ku William Miller, sarta palayan-palayan Allah dihudangkeun dina sumanget jeung kakawasaan Élia pikeun ngumandangkankeun éta amanat. Saperti Yohanes, anu miheulaan Yesus, maranéhna anu ngawawarkeun ieu amanat anu khidmat ngarasa kagugah pikeun nempatkeun kampak kana akar tangkal, sarta nyaur ka manusa supaya ngahasilkeun buah-buah anu pantes pikeun tobat. Kasaksian maranéhna dimaksudkeun pikeun ngahudangkeun sarta mangaruhan kalayan kuat ka gereja-gereja, sarta nembongkeun watak maranéhna anu sajati. Jeung nalika panggeuing anu khidmat supaya nyingkir tina murka anu bakal datang dikumandangkankeun, loba anu ngahiji jeung gereja-gereja narima amanat panyageur; maranéhna ningali kamurtadan-kamurtadanana, sarta ku cimata tobat anu pait jeung kasangsaraan jiwa anu jero, maranéhna ngarendahkeun diri di payuneun Allah. Jeung nalika Roh Allah netep kana maranéhna, maranéhna mantuan ngaguar éta seruan, ‘Sieun ka Allah, jeung pasihan kamulyaan ka Anjeunna; sabab geus datang jam pangadilan-Na.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Miller dipalambangkeun ku duanana Élia jeung Yohanes Jurubaptis, sabab Yohanes Jurubaptis nyiapkeun jalan pikeun kadatangan Kristus anu kahiji, jeung Miller nyiapkeun jalan pikeun Kristus sumping ka Rohangan Nu Maha Suci dina Bait Suci sawarga dina 22 Oktober 1844. Malaki sacara langsung ngaidentifikasi pagawean Yohanes jeung Miller.

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. 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

Tenjo, Kami bakal ngutus utusan Kami, sarta manehna bakal nyadiakeun jalan di hareupeun Kami; jeung Gusti, anu ku maraneh keur ditéang, bakal ngadadak sumping ka Bait-Na, nya éta utusan tina perjangjian, anu ku maraneh dipikaresep; tenjo, manehna bakal sumping, saur PANGERAN semesta alam. Tapi saha anu bisa tahan dina poé kadatanganana? jeung saha anu bakal tetep nangtung nalika manehna nembongan? sabab manehna téh kawas seuneu pameuleum pikeun nyaring, jeung kawas sabun tukang ngumbah lawon; Jeung manehna bakal linggih minangka anu nyaring jeung nyucikeun pérak; sarta manehna bakal nyucikeun urang Lewi, jeung ngamurnikeun maranehna kawas emas jeung pérak, sangkan maranehna bisa ngurbankeun ka PANGERAN hiji kurban dina kabeneran. Tuluy kurban Yuda jeung Yerusalem bakal katarima ku PANGERAN, saperti dina mangsa baheula, jeung saperti dina taun-taun kapungkur. Jeung Kami bakal ngadeukeutan ka maraneh pikeun ngahukum; sarta Kami bakal jadi saksi anu gancang ngalawan tukang sihir, jeung ngalawan anu jarinah, jeung ngalawan anu sumpah palsu, jeung ngalawan anu nindes pagawé ku nahan upahna, randa, jeung barudak yatim, jeung anu nyasabkeun urang asing tina hakna, sarta henteu sieun ka Kami, saur PANGERAN semesta alam. Sabab Kami téh PANGERAN, Kami henteu robah; ku sabab kitu maraneh, anak-anak Yakub, henteu dibinasakeun. Malakhi 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Salaku “pangjaga” pikeun sajarahna, karya Miller ngawakilan ngadegkeun deui dasar-dasar Bait Allah. Karyana dina awal kudu ngagambarkeun hiji karya anu ngawakilan ngaréngsékeun Bait Allah. Karya panungtungan éta merlukeun pangjaga séjén pikeun masihan tarompet sora anu écés. Miller jeung amanat malaikat kahiji ngawartakeun dimimitianana pangadilan, jeung pangjaga anu ditipologikeun ku Miller dina ahir Adventisme bakal ngawartakeun ditutupna pangadilan.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

Dina Maleakhi, Gusti jangji bakal mawa panghukuman “ngalawan tukang sihir, jeung ngalawan nu jarinah, jeung ngalawan nu sumpah bohong, jeung ngalawan jalma-jalma nu nindes buruh dina upahna, randa, jeung nu teu boga bapa, jeung nu nyasabkeun urang asing tina hakna, sarta henteu sieun ka Kami.” Jalma-jalma anu keur ditandaan di dieu nyaéta jalma-jalma anu “teu sieun” ka “PANGERAN semesta alam.” William Miller nyaéta utusan malaikat kahiji anu nyaurkeun sangkan manusa “sieun ka Allah.” Nolak dasar-dasar téh sarua jeung nolak kasieun ka Allah.

For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

Sabab, tenjo, poé éta bakal datang, ngaduruk kawas tungku; sarta sakabeh anu gumedé, enya, jeung sakabeh anu migawe kajahatan, bakal jadi jarami garing; jeung poé anu bakal datang éta bakal ngaduruk maranéhna nepi ka béak, saur PANGERAN sarwa bala, nepi ka moal nyésakeun ka maranéhna boh akar boh dahan. Tapi ka maranéh anu sieun ka ngaran Kami, Panonpoé kabeneran bakal medal kalayan kasembuhan dina jangjang-jangjang-Na; sarta maranéh bakal kaluar, jeung tumuwuh gedé kawas anak sapi tina kandang. Sarta maranéh bakal nincak jalma-jalma jahat; sabab maranéhna bakal jadi lebu handapeun dampal suku maranéh dina poé nalika Kami ngalakukeun ieu, saur PANGERAN sarwa bala. Ingetan hukum Musa, abdi Kami, anu ku Kami diparéntahkeun ka anjeunna di Horeb pikeun sakumna Israél, jeung katetepan-katetepan sarta pangadilan-pangadilan. Tenjo, Kami bakal ngutus ka maranéh Nabi Élia saméméh datangna poé PANGERAN anu agung jeung pikasieuneun éta: Jeung anjeunna bakal ngabalikeun manah para bapa ka anak-anakna, jeung manah anak-anak ka para bapana, sangkan ulah Kami datang terus nyabet bumi ku kutuk. Maleakhi 4:1–6.

  • The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

    Awal Kitab Suci (Kajadian) jeung ahir Kitab Suci (Wahyu).

  • The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

    Mimiti Perjangjian Heubeul (Kajadian) jeung tungtung Perjangjian Heubeul (Malaki).

  • The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

    Awal Perjanjian Anyar (Mateus) jeung ahir Perjanjian Anyar (deui Wahyu).

  • The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

    Mimiti kasaksian Yohanes (Injil Yohanes) jeung panutup kasaksian Yohanes (deui, Wahyu).

  • The beginning of Malachi and the end of Malachi.

    Awal kitab Malaki jeung ahir kitab Malaki.

  • The beginning of Matthew’s gospel and the end of Matthew’s gospel.

    Mimiti Injil Mateus jeung panutup Injil Mateus.

  • The beginning of John’s gospel and the end of John’s gospel.

    Mimiti Injil Yohanes jeung panutup Injil Yohanes.

  • The beginning of the four gospels and the end of the four gospels.

    Mimiti opat Injil jeung ahir opat Injil.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Nalika urang miceun awal atawa tungtung nubuat anu dirujuk leuwih ti sakali, hasilna sarua jeung dalapan garis nubuat anu kudu dihijikeun jeung ditempatkeun kana tilu ayat kahiji tina Wahyu. Kumaha ari tungtung Kitab Kajadian?

Genesis chapter fifty ends with the death of Joseph.

Pangajaran Kajadian pasal lima puluh dipungkas ku pupusna Yusup.

So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

Tuluy Yusup pupus dina yuswa saratus sapuluh taun; tuluy anjeunna dibalsem, sarta disimpen dina peti mayit di Mesir. Kajadian 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Bab opat puluh dalapan nandakeun pupusna Yakub. Pupusna Yakub anu mimiti ditepikeun dina bab opat puluh dalapan, teras ngantarkeun ka pupusna Yusup dina ayat-ayat panutup bab lima puluh, nempatkeun tandatangan Sang Alfa sareng Omega kana tilu bab panungtung Kajadian minangka panutup Kitab Kajadian.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Pati dua maot éta dipaké minangka lambang awal jeung ahirna pangasingan Israél di Mesir. Dina awalna, awak Yakub dibawa deui pikeun dikurebkeun babarengan jeung karuhunna, sarta nalika Musa kaluar ti Mesir, anjeunna mawa awak Yusup pikeun dikurebkeun di tempat pangkureban karuhunna.

And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

Musa nyandak tulang-tulang Yusup sareng anjeunna, sabab Yusup parantos kacida ngasumpahkeunana ka urang Israil, saurna, Allah tangtu nganjang ka aranjeun; ku sabab eta aranjeun kudu mawa tulang-tulang abdi ti dieu sareng aranjeun. Budalan 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Panutup Kitab Kajadian nyaéta tilu pasal panungtungna. Dina pasal opat puluh dalapan, Yakub (Israél) ngucapkeun berkah ka dua belas putrana anu sacara langsung dicirian minangka nubuat ngeunaan naon anu bakal kajadian ka dua belas kaom éta dina “poé-poé panungtung” pamariksaan pangadilan.

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

Sarta Yakub nyaur ka anak-anakna, pok nyarios, “Karumpulkeun maraneh, sangkan ku aing dibéjaan naon anu bakal tumiba ka maraneh dina poe-poe panungtungan. Karumpulkeun maraneh, jeung dengekeun, he anak-anak Yakub; enyaeun kana pituduh Israil, bapa maraneh.” Kajadian 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

Dina “poé-poé panungtungan” pangadilan pamariksaan, Gusti jangji baris ngumpulkeun dua welas putra-Na, anu dilambangkeun minangka saratus opat puluh opat rébu dina kitab Wahyu. Maranéhna téh anu digambarkeun ku Yohanes dina kitab Wahyu. Maranéhna dikumpulkeun ku hiji panggero ti Yakub, hiji panggero tina sajarah awal maranéhna anu dipiwarang sangkan “ngadangu,” jeung “ngaregepkeun” kana éta panggero. Dina poé-poé panungtungan, jalma-jalma anu dilambangkeun ku putra-putra Yakub “ngadangu” hiji talatah sarta “ngaregepkeun,” atawa sakumaha ceuk Yohanes “ngajaga,” kana sagala perkara anu dituliskeun di jerona. Ieu téh panggero ti bapa ka anak-anak, nyaéta talatah Élia. Anu dipanggero disebut “putra-putra Yakub,” sarta kudu “ngaregepkeun ka Israil,” bapa maranéhna.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Esau jeung Yakub dina kitab Malakhi ngawakilan para parawan anu wijaksana jeung anu bodo. Panggero éta asalna ti ramana maranéhna, Yakub, jeung ti ramana maranéhna, Israil, anu nandakeun yén nalika panggero panungtungan ditepikeun, unggal jalma téh hiji Adventis Laodikea, sarta pilihan éta disimpen kana leungeun maranéhna sorangan naha rek jadi anak Yakub, si panipu, atawa Israil, nu meunang kameunangan. Anu ngamungkinkeun maranéhna nyieun pilihan nyaéta kakawasaan nyipta anu aya dina éta warta. Lamun éta warta dibaca, didangu, jeung diteundeun, mangka ku kakawasaan nyipta anu sarua, anu ngadatangkeun sagala rupa kana ayana, maranéhna bakal dirobah jadi anak Israil. Nolak ngadangu hartina nahan pangalaman Yakub, si panipu.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Panggero pikeun ngumpul ku Yakub, anu ogé mangrupa panggero pikeun ngumpul tina pesen anu dibuka segelna dina Wahyu, nyaéta hiji lambang anu penting pikeun kaharti. “Tujuh kali” dina Imamat dua puluh genep ngajar yén moal aya pangumpulan, iwal lamun saméméhna geus aya paburencay. Saratus opat puluh opat rébu téh nya éta jalma-jalma anu geus dipaburencarkeun saméméh panggero éta. Kabeneran ieu terus-terusan dipidangkeun dina Alkitab.

Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

Dangukeun firman PANGERAN, eh bangsa-bangsa, sarta wartakeun éta di pulo-pulo anu jauh, tuluy ucapkeun, Anjeunna anu nyebarkeun Israil baris ngumpulkeun anjeunna, sarta ngajaga anjeunna, sakumaha hiji angon ngajaga dombana. Yeremia 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Perjangjian anu dipaparin anyar ka saratus opat puluh opat rébu ngawengku jangji yén Allah bakal nyerat hukum-Na dina hate urang. Tapi jalma-jalma anu dipigawékeun ka maranéhna ku Gusti ieu kalakuan nyipta téh saméméhna geus dipabalencarkeun.

Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

Geus datang deui ka sim kuring, pokna, “Eh anak manusa, dulur-dulur maneh, enya dulur-dulur maneh, jalma-jalma sasakaturunan maneh, jeung sakumna kulawarga Israil sakabéhna, nya maranéhna anu ku pangeusi Yerusalem geus disebut kieu: ‘Minggir jauh maraneh ti PANGERAN; ka kami ieu tanah dipaparinkeun jadi milik.’ Ku sabab kitu ucapkeunlah, kieu timbalan Gusti ALLAH: ‘Sanajan maranéhna geus ku Kami dibuang jauh ka antara bangsa-bangsa kapir, jeung sanajan maranéhna geus ku Kami dipencarkeun ka antara nagara-nagara, tapi Kami bakal jadi pikeun maranéhna saperti tempat suci leutik di nagara-nagara tempat maranéhna bakal daratang.’ Ku sabab kitu ucapkeunlah, kieu timbalan Gusti ALLAH: ‘Kami baris ngumpulkeun maraneh ti antara bangsa-bangsa, sarta ngahimpun maraneh ti nagara-nagara tempat maraneh geus dipencarkeun, jeung Kami bakal masrahkeun ka maraneh tanah Israil. Maranéhna bakal datang ka dinya, sarta maranéhna bakal miceun ti dinya sagala hal anu matak geuleuheun jeung sagala kagorénganana. Jeung Kami bakal maparin ka maranéhna hiji hate, sarta Kami bakal nempatkeun roh anyar dina diri maraneh; jeung hate batu bakal Kami cabut tina daging maranéhna, sarta ku Kami bakal dipaparinkeun ka maranéhna hate daging.’ Yehezkiel 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Aya deui nu kudu diomongkeun ngeunaan pangumpulan saratus opat puluh opat rebu dina patalina jeung “panyebaran,” tapi mimitina urang kudu ngahijikeun heula panimbangan ngeunaan tandatangan Alfa jeung Omega dina salapan rujukan anu keur urang talungtik ieu.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Aya dua golongan anu digambarkeun dina tilu bab panungtung Kitab Kajadian. Hiji golongan jalma-jalma nu barontak jeung hiji golongan jalma-jalma nu wijaksana. Duanana golongan ngadéngé hiji sora anu nyebut, ieu jalanana, lampahkeun maraneh dina éta; tapi hiji golongan nolak ngadéngé kana tarompét jeung leumpang dina jalan-jalan baheula. Golongan nu barontak dina Kajadian opat puluh dalapan nepi ka lima puluh dilambangkeun ku kaom katilu welas.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Dina awal Israil baheula aya tilu belas kaom, jeung dina awal Israil modéren aya tilu belas murid. Hiji murid anu dibédakeun ti dua belas murid séjénna, (sakumaha Epraim dibédakeun ti kaom-kaom séjén) duanana mangrupa lambang pangbarontakan. Sister White sacara langsung nyebut Yudas salaku parawan bodo.

“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

“Ti baheula geus aya sarta salawasna bakal aya jukut goréng di antara gandum, parawan-parawan bodo babarengan jeung anu wijaksana, maranéhanana anu euweuh minyak dina wadahna sanajan mawa lampuna. Aya hiji Yudas anu sarakah dina gareja anu diadegkeun ku Kristus di bumi, sarta bakal aya Yudas-Yudas dina gareja dina unggal tahapan sajarahna.” Signs of the Times, 23 Oktober 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Yudas Iskariot téh parawan bodo; anjeunna jukut liar, jeung lamun anjeunna parawan bodo, mangka anjeunna ogé urang Laodikia.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Kaayaan Garéja anu dilambangkeun ku para parawan anu bodo, ogé disebut minangka kaayaan Laodikea.” Review and Herald, August 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Dua putra Yusup duanana narima berkah ti Yakub dina pasal kaopat puluh dalapan kitab Kajadian, sarta ti dinya terus maranéhna disebut “satengah suku.” Sanaos disebut satengah suku, maranéhna tetep waé suku. Yudas Iskariot digentos ku Matias pikeun ngeusian tempat ka dua welas anu saméméhna dicekel ku Yudas Iskariot. Yudas téh saurang murid, sarta dina harti ieu—aya tilu welas murid dina ahir Israil baheula, sakumaha aya tilu welas suku dina mimitina.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Putra Yusup, Epraim (kaom katilu welas), janten lambang pangbarontakan nalika sapuluh kaom kalér ngahiji ngarojong Yerobeam sarta ngabagi karajaan jadi sapuluh kaom kalér jeung dua kaom kidul. Naha kuring nangtukeun Epraim, putra Yusup, minangka lambang pangbarontakan, lain lanceukna, Menase? Pangbarontakan anu patali jeung Epraim dimimitian dina pasal opat puluh dalapan, saméméh Yakub maparin berkah ka dua welas putrana. Dina pasal opat puluh dalapan, Yakub mimitina maparin berkah ka dua putra Yusup. Ku sabab Menase téh cikal, Yusup ngaharepkeun yén berkah kahiji pikeun putra-putrana kudu tumiba ka Menase, sarta Yusup ngalawan kaputusan Yakub anu milih Epraim.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Mimiti Efraim salaku wakil umat pilihan Allah ngabogaan kasaksian ngeunaan pangrebellian, sarta ahir Efraim nyaéta paburencayna “tujuh kali” dina Imamat dua puluh genep ti taun 723 SM nepi ka 1798. Dina taun 723 SM, sapuluh kaom kalér, karajaan Efraim, (anu ogé katelah Israil) narima tatu paéh minangka hiji karajaan nubuat Kitab Suci. Tatu paéh éta ngamimitian hiji nubuat waktu anu dipungkas ku kakuatan kapapaan jeung karajaanna narima tatu paéh dina taun 1798. Tatu paéh kakuatan kapapaan dina taun 1798 ngalambangkeun ragragna ahir Babul nalika raja kalér bakal “nepi ka tungtungna, sarta moal aya anu nulungan manéhna” dina Daniel pasal sabelas ayat opat puluh lima. Pangrebellian jeung ragragna Babul dina poé-poé panungtungan dilambangkeun ku pangrebellian jeung ragragna kakuatan kapapaan dina taun 1798, anu satuluyna dilambangkeun ku pangrebellian jeung ragragna karajaan Efraim (Israil) dina taun 723 SM, anu dilambangkeun ku pangrebellian Yusup ka ilham nubuat ramana sakumaha diidéntifikasi dina ahir Kajadian.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Pambarontakan anu dilambangkeun ku Éfraim dimimitian ku pambarontakan bapana, nyaéta Yusup, ngalawan ka bapana, nyaéta Yakub. Dina tungtungna éta ngarah kana pambarontakan sapuluh kaom di beulah kalér, anu lajeng ngarah kana “paburencay anu digambarkeun” minangka “tujuh kali” dina Imamat dua puluh genep. Mangsa waktu paburencayna karajaan kalér dibagi jadi dua periode. Hiji nu mungkas dina taun 538, jeung periode saterusna mungkas dina taun 1798, sarta sadayana nunjuk kana amanat anu dibuka segelna pas saméméh mangsa kasempetan rahmat ditutup dina kitab Wahyu. Amanat éta nangtukeun ragragna ahir Babul. Dina unggal waymark dina sajarah nubuat Éfraim, pambarontakan ditandaan. Kitu deui pambarontakan murid anu katilu welas, Yudas Iskariot. Ieu mangrupikeun dua tina para saksi anu nangtukeun bilangan tilu welas minangka lambang pambarontakan. Tapi euweuh sahiji ieu bebeneran suci anu bisa dipikawanoh lamun hiji jalma henteu nangtung dina pondasi Adventisme anu diwangun dina bebeneran kahiji anu kapanggih ku Miller jeung bebeneran kahiji anu dipiceun ku Adventisme.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Panutup kitab Kajadian sajalan jeung sakabéh garis séjén anu geus urang pertimbangkeun. Dina kacindekan:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Dina awalna, tilu pribadi sawarga, nyaéta Rama, Putra, jeung Roh Suci, nyaksian panarajang langit jeung bumi anu dilaksanakeun ku Putra, anu ogé nyaéta Sabda. Sabda janten saluran komunikasi ti Rama ka manusa, sarta Sabda ogé hiji-hijina jalan pikeun manusa komunikasi jeung Rama. Amanat ti Rama dipasrahkeun ku Putra ka malaikat Jibril, anu ngagantikeun Lusifer (nu mawa cahaya) sanggeus pemberontakan Lusifer di sawarga. Jibril nampa cahaya, atawa amanat, tuluy nepikeun éta ka saurang nabi, nyaéta mahluk ciptaan anu suci anu ditugaskeun pikeun neraskeun amanat ti Rama ka kulawarga ciptaan anu geus murag. Amanat anu dipasrahkeun ka nabi téh ditulis heula, tuluy diteruskeun ka manusa. Dina unggal léngkah dina prosés komunikasi éta, amanatna téh suci, ku sabab éta para nabi, sanajan maranéhna téh manusa anu geus murag, kudu suci. Dina waktu amanat anu suci éta dipindahkeun kana leungeun umat manusa anu geus murag, umat manusa miboga kamungkinan pikeun nanganan amanat anu suci ku leungeun anu teu disucikeun. Ku kituna, cahaya tina amanat anu suci ngahasilkeun boh cahaya boh poék. Nalika amanat éta ditarima ku jalma-jalma dina kulawarga manusa anu geus murag, amanat éta ngandung daya cipta anu sarua pisan jeung daya anu nyiptakeun sagala hal, nyaéta daya anu ngajustifikasi mahluk éta. Mimiti prosés komunikasi ngagambarkeun tungtung prosés komunikasi. Ku sabab éta, lamun amanat éta didéngé, dibaca, jeung dijaga, amanat éta nyipta deui umat manusa anu geus murag kana gambar Putra.

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 nubuat ieu, sarta anu ngajaga hal-hal anu ditulis di jerona; sabab waktuna geus deukeut. Wahyu 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Yohanes ngagambarkeun umat manusa anu geus ragrag dina “poé-poé panungtung” tina pangadilan panalungtikan, anu ngadéngé hiji sora ti tukangeun maranéhna sarta malik pikeun narima éta amanat anu nungtun ka mangsa baheula. Jalma-jalma anu narima éta amanat sarta ngajadikeun éta lain saukur bagian tina kahirupan maranéhna, tapi sakabéhna kahirupan maranéhna, di dinya kénéh jeung dina waktu éta kénéh dibenerkeun. Dibenerkeun téh hartina dijadikeun suci. Lamun jalma-jalma anu maca jeung ngadéngé amanat anu dikirim ti Rama narima éta amanat sarta dijadikeun suci, hal éta lumangsung ku jalan kakawasaan nyipta anu aya dina éta amanat. Kakawasaan nyipta éta ngalaksanakeun pagawean ngabenerkeun manusa, nalika manusa percaya saperti Abraham percaya. Éta amanat maréntahkeun maranéhna supaya malik sarta ngadéngé sora ti tukangeun, anu nungtun kana jalan-jalan baheula, nyaéta bebeneran-bebeneran dasar. Éta amanat nungtun maranéhna kana sagala bebeneran, sarta nalika maranéhna leumpang dina jalan-jalan baheula, maranéhna keur leumpang dina jalan jalma-jalma anu dibenerkeun.

But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

Tapi jalan jalma-jalma bener téh ibarat cahaya anu ngagenclang, anu beuki lila beuki caang nepi ka sampurna poé. Ari jalan jalma-jalma jahat téh ibarat poék: maranéhna teu nyaho kana naon maranéhna titajong. He anak kuring, perhatikeun kecap-kecap kuring; deukeutkeun ceuli hidep kana ucapan-ucapan kuring. Ulah nepi ka éta ngajauh tina panon hidep; simpen éta di tengah-tengah haté hidep. Sabab éta téh kahirupan pikeun jalma-jalma anu manggihanana, jeung kaséhatan pikeun sakabéh daging maranéhna. Jagalah haté hidep kalayan sakabéh kasadaran; sabab ti dinya kaluar sumber-sumber kahirupan. Jauhkeun tina diri hidep sungut anu bengkok, sarta biwir anu sesat sing dipiceun jauh ti hidep. Muga panon hidep neuteup lempeng ka hareup, jeung muga kongkolak panon hidep nenjo terus ka payuneun hidep. Titenan jalan sampéan hidep, sarta muga sagala jalan hidep diteguhkeun. Ulah nyimpang ka katuhu atawa ka kénca: jauhkeun sampéan hidep tina kajahatan. Siloka 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Jalma-jalma anu dibenerkeun ku talatah anu ditepikeun téh leumpang dina jalan anu ngagambarkeun cahaya anu beuki nambahan, nanging cahaya éta kénéh ngajadikeun jalan jalma-jalma jahat beuki poék sasaruaanana. Cahaya misah ti poék. Kakawasaan nyipta anu maréntahkeun supaya aya cahaya dina awalna ngahasilkeun pangaruh anu sarua ka umat manusa dina ahirna sakumaha cahaya ngahasilkeunana dina awalna. Golongan anu nolak ngadéngé sora ti tukang, ku sabab éta milih leumpang dina jalan anu geus jadi poék, “titajong” ku Firman-Na, lantaran maranéhna titajong kana batu pondasi, batu kolot anu geus kabuktian. Sora éta nyaéta Alfa jeung Omega, jeung nalika jalma-jalma anu dibenerkeun ngadéngé kecap-kecap éta sarta ngadengdekkeun haténa kana éta kecap-kecap, maranéhna ngajaga éta kecap-kecap dina tengah haténa, sabab Alfa jeung Omega ngabalikeun haténa ka para bapa, (mangsa kaliwat) jeung haté para bapa nunjuk ka ahir.

The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

Jalan jalma-jalma anu bener téh lempeng; Gusti, anu pang-lempengna, nangtukeun jalan jalma-jalma anu bener. Enya, dina jalan pangadilan-Mantenan, nun PANGERAN, kami geus ngadagoan ka Anjeun; kahayang jiwa kami téh ka nami-Mantenan, jeung ka pangeling-eling ka Anjeun. Kalawan jiwa kuring, kuring geus ngahayang ka Anjeun dina peuting; enya, kalawan sumanget kuring anu aya di jero kuring, kuring bakal neangan Anjeun ti isuk-isuk pisan: sabab lamun pangadilan-Mantenan aya di bumi, pangeusi dunya bakal diajar kabeneran. Yesaya 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Gusti nimbang, atanapi Mantenna ngahakiman, jalma-jalma anu leumpang dina jalan jalma-jalma adil, sarta Mantenna ngalakukeun éta dina “poé-poé panungtungan” nalika pangadilan-pangadilan-Na aya di nagri. Jalma-jalma adil téh nyaéta jalma-jalma anu geus ngadagoan ka Gusti dina kacumponan mangsa tundana dina misil sapuluh parawan. Kahayang jalma-jalma anu leumpang dina jalan pangaweruh anu beuki nambahan téh nyaéta pikeun meunang pamahaman anu leuwih jero jeung leuwih jero deui ngeunaan ngaran Allah, tabiat-Na. Jalma-jalma anu geus ngadagoan ka Gustina téh nyaéta jalma-jalma anu ngumandangkan amanat pangeling-eling panungtungan, sabab maranéhna téh jalma-jalma anu ngumandangkan Panyaur Tengah Peuting, anu tangtu waé mangrupakeun amanat internal anu kahiji tina Wahyu dalapan welas, anu dituturkeun ku amanat anu kadua, nyaéta amanat éksternal.

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. 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. Revelation 18:1–4.

Sanggeus ieu, kuring ningali malaikat séjén turun ti sawarga, miboga kakawasaan anu agung; sarta bumi jadi caang ku kamulyaanana. Anjeunna sasauran kalayan tarik pisan ku sora anu kuat, pokna, “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicing setan-setan, tempat pangreureuhan unggal roh najis, jeung kurungan unggal manuk anu najis jeung pikageuleuheun. Sabab sakumna bangsa geus nginum anggur amarah tina jina-na, sarta raja-raja di bumi geus ngajina jeung manehna, jeung para padagang di bumi geus jadi beunghar ku lobana kamewahanana.” Saterusna kuring ngadéngé sora séjén ti sawarga, pokna, “Kaluarlah ti dinya, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, sarta supaya maranéh ulah katarajang ku balahi-balahi na.” Wahyu 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Nalika malaikat dina Wahyu dalapan welas turun dina 11 Séptémber 2001, garéja Advent Poé Katujuh nolak panggilan panungtunganana pikeun mulang ka jalan-jalan baheula. Ku kituna, éta lajeng eureun jadi tanduk Protestanisme sajati di Amérika Sarikat. Dina mangsa éta, hiji prosés pangujian mimiti lumangsung pikeun jalma-jalma anu milih narima amanat sora anu kuat éta jeung ngadahar éta, sakumaha dilambangkeun ku Yohanes nalika malaikat dina Wahyu sapuluh turun dina awal Adventisme dina 11 Agustus 1840. Bangsa rohani anu geus nyokot jubah Protestanisme sajati nalika amanat malaikat kahiji ditolak, tuluy nuturkeun tapak lacak Protestanisme murtad dina awal Adventisme.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Tanduk Protestan anu sajati tuluy dipasrahkeun ka jalma-jalma anu narima amanat dina buku leutik anu aya dina panangan malaikat dina Wahyu sapuluh. Prosés pangujian dina awal Adventisme ti taun 1840 nepi ka 1844 ngagambarkeun hiji prosés pangujian dina ahir Adventisme ti 11 Séptémber 2001 nepi ka hukum Minggu di Amérika Sarikat. Dina sajarah kahiji taun 1840 nepi ka 1844, jeung dina prosés pangujian anu dimimitian dina 11 Séptémber 2001, kacirian hiji transisi dispensasional ti golongan jalma-jalma percaya saméméhna anu nyekel jubah warisan Protestanisme, ka hiji golongan anyar jalma-jalma percaya anu nyepeng jubah warisan Protestanisme anu sajati.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Anu leuwih penting dina tinimbangan urang ngeunaan jalan jalma-jalma anu dibenerkeun nyaéta yén dina sajarah éta aya hiji kuciwa anu nandaan awal mangsa panyangsang. Dina mangsa éta, anu satia ngantosan Gustina, anu réngsé ku dibukana segel warta Panjerit Tengah Peuting. Prosés pangujian éta dina awal Adventisme réngsé nalika warta Panjerit Tengah Peuting dipungkas dina 22 Oktober 1844. Prosés pangujian dina ahir bakal dipungkas pikeun jalma-jalma anu diwakilan ku Yohanes dina hukum Minggu di Amérika Serikat. Warta Panjerit Tengah Peuting dina ahir bakal dipungkas, sakumaha dina awalna; jeung dina awal Adventisme, warta Panjerit Tengah Peuting dibuka segelna saméméh panutupan prosés pangujian. Warta Panjerit Tengah Peuting dina awal ayeuna keur dibuka segelna dina ahir.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Parawan-parawan wijaksana anu geus dibenerkeun téh asup kana pasatujuan jeung Allah nalika parawan-parawan bodo anu jahat asup kana pasatujuan maot.

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

Ka saha Anjeunna ngandika, “Ieu téh pangreureuhan anu ku maranéh bisa ngajadikeun nu capé meunang reureuh; jeung ieu téh panyegeran”; tapi maranéhna teu daék ngadéngé. Ku sabab éta, firman PANGERAN jadi ka maranéhna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; didieu saeutik, didinya saeutik; supaya maranéhna indit, tuluy murag ka tukang, diremuk, kajiret, sarta katangkep. Ku sabab kitu, déngékeun firman PANGERAN, hé maranéh jalma-jalma nu ngahina, anu maréntah rahayat ieu nu aya di Yérusalém. Sabab maranéh geus ngadawuh, “Kami geus nyieun pasatujuan jeung maot, jeung jeung naraka kami geus nyieun kasapukan; lamun pecut nu ngagebrus kawas banjir ngaliwat, éta moal nepi ka kami; sabab kami geus ngajadikeun bohong pangungsian kami, jeung dina kapalsuan kami nyumput.” Ku sabab éta, kieu timbalan Gusti ALLAH, “Tingali, Kami nunda di Sion pikeun dadasar hiji batu, batu anu geus diuji, batu juru anu mulya, dadasar anu teguh; sing saha anu percaya moal rurusuhan.” Yesaya 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Jalma-jalma anu dibenerkeun mawa talatah suci tina Seruan Tengah Peuting ka garéja, tuluy sanggeus éta maranéhna ngawawarkeun talatah sora nu kadua bari nyaur umat manusa kaluar ti Babulon.

“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard 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.’” Review and Herald, December 6, 1892.

“Ku kituna dina pagawean pamungkas pikeun maparin panggeuing ka dunya, aya dua panggero anu béda anu ditepikeun ka gereja-gereja. Warta malaikat anu kadua nyaéta, ‘Babul geus rubuh, geus rubuh, eta kota anu agung, lantaran manehna geus nyieun sakumna bangsa nginum anggur amarah tina cabulna.’ Jeung dina sora tarik tina warta malaikat anu katilu kadéngé hiji sora ti sawarga nyebut, ‘Kaluar maranehna, eh umat Kami, supaya maraneh ulah milu kana dosa-dosana, jeung supaya maraneh ulah nampa tina bala-balana. Sabab dosa-dosana geus ngahontal nepi ka sawarga, sarta Allah geus nginget kajahatan-kajahatanana.’” Review and Herald, 6 Désémber 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Jalma-jalma anu kaluar ti Babul sarta ngahiji jeung jalma-jalma anu lumampah dina jalan jalma-jalma bener, ditarima kana kandang ku cai baptisan anu dilambangkeun ku ngaran tritunggal sawarga. Jalma-jalma anu geus dibenerkeun, boh anu ayeuna keur ngadéngé talatah anu ditepikeun ka Yohanes di Patmos, boh anu saterusna disaur kaluar ti Babul, sakabéhna dibenerkeun ku narima Roh Suci. Gabungan antara kaallahan Roh Suci jeung kamanusaan manusa éta geus kalaksanakeun, sakumaha ditepikeun jadi conto nalika Kristus nyandak kana diri-Na kodrat manusa. Saratus opat puluh opat rébu dilambangkeun ku dua saksi, nyaéta dua belas putra Yakub jeung dua belas murid. Jalma-jalma jahat dilambangkeun ku kaom katilu belas jeung murid katilu belas. Duanana “katilu belas” dina unggal gambaran éta dipanggil pikeun jadi imam-imam ka Allah, jeung jalma-jalma anu nolak panggilan éta dilambangkeun ku Esau, sedengkeun lanceukna anu leuwih ngora, Yakub, ngalambangkeun jalma-jalma anu narima panggilan éta. Esau jeung Yakub duanana ngalambangkeun Advent Hari Katujuh Laodikia dina ahir dunya. Hiji golongan narima talatah suci anu ditepikeun ngaliwatan tulisan nabi sarta dirobah jadi Israil, sedengkeun Esau tetep nyekel ngaranna.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Tangtu aya kénéh loba pisan eusi dina salapan padalisan ngeunaan Alfa jeung Omega ieu, sabab ieu téh ngan saukur kasimpulan ringkes ngeunaan wiwitan jeung ahir dina Firman Allah.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Salapan garis sajarah, anu ngagambarkeun sajarah-sajarah nabi ti ciptaan nepi ka Kadatangan Kadua. Kasalapan garis nabi ieu ngeunaan mimiti jeung ahir téh langsung patali jeung tilu ayat kahiji dina Wahyu pasal hiji. Tilu ayat éta netelakeun yén Wahyu Yesus Kristus, anu dibuka segelna pas saméméh mangsa kasempetan rahmat ditutup, nyaéta hiji pernyataan tina kakawasaan ciptaan Allah. Kakawasaan naon deui anu bisa nyusun kasaksian anu sakitu rumitna sarta silih-anyam ti rupa-rupa saksi, anu méré kasaksianna ti mangsa Musa nepi ka mangsa Yohanes nu narima Wahyu?

Take off your shoes, for this is holy ground.

Copotkeun sapatu anjeun, sabab ieu tanah suci.