The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Pesen Midnite Cry dina awalna réngsé dina bubukana pangadilan panyaliksik, sarta pesen Midnite Cry réngsé dina bubukana pangadilan eksekutif. Cilaka nu katilu tina Islam mawa pangadilan kana Amérika Sarikat ku lantaran dipasarna hukum Minggu, sarta éta ngagambarkeun hiji pangadilan anu lumangsung terus jeung beuki ngaronjat kana sakumna dunya ku lantaran narimana hukum Minggu maranéhna sorangan dina tekenan kakawasaan sipil nu nganiaya, anu dilambangkeun ku sapuluh raja anu geus ngalakukeun zinah jeung Jezebel, palacuran Tirus.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Sabab Amérika, tanah kabébasan agama, baris ngahiji jeung Kapapaan dina maksa nurani jeung ngapaksakeun jalma-jalma pikeun ngahormat ka Sabat palsu, rahayat di unggal nagara di sakuliah dunya bakal kabawa nuturkeun conto dirina.” Testimonies, jilid 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Pajoangan hukum Minggu dina papacangan agung éta tuluy lumangsung kalawan sapinuhna. Saterusna, Iblis mucunghul pikeun nyaru jadi Kristus.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ku dekrit anu ngalaksanakeun lembaga Kapapaan bari ngalanggar hukum Allah, bangsa urang bakal megatkeun dirina sapinuhna tina kabeneran. Lamun Protestantisme ngalegaan leungeunna ngaliwatan jurang pikeun ngagenggem leungeun kakawasaan Roma, lamun manéhna ngahulengkeun leungeunna ngalangkungan tebing jero pikeun silih-cekel leungeun jeung Spiritualisme, lamun, dina pangaruh ieu persatuan tilu rupa, nagara urang nampik unggal prinsip Konstitusina salaku pamaréntahan Protestan jeung républik, sarta nyadiakeun jalan pikeun sumebarna kasalahan-kasalahan jeung panipuan-panipuan kapapaan, mangka urang bisa nyaho yén waktuna geus datang pikeun pagawéan Satan anu luar biasa, sarta yén ahir geus caket.” Testimonies, jilid 5, 451.
National apostasy is followed by national ruin.
Kamurtadan nasional dituturkeun ku karuksakan nasional.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Rahayat Amérika Sarikat geus jadi hiji bangsa anu dipaparin kani’matan husus; tapi lamun maranéhna ngawatesan kabébasan agama, ninggalkeun Protestantisme, jeung méré pangrojong ka kapausan, ukuran kasalahan maranéhna bakal pinuh, sarta ‘murtad nasional’ bakal kacatet dina kitab-kitab sawarga. Hasil tina kamurtadan ieu nyaéta karuksakan nasional.” Review and Herald, 2 Méi 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Kaum Adventis Laodikia anu bodo ngahijikeun leungeun jeung kakawasaan kapapaan tuluy diragragkeun, ari domba-domba Kristus nu séjén, anu masih aya di Babul, luput tina leungeun kapapaan.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Anjeunna ogé bakal asup ka tanah anu mulya, sarta loba nagara bakal diruntuhkeun; tapi ieu bakal luput tina pananganna, nya éta Édom, jeung Moab, jeung pamingpin utama urang Amon. Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Islam ngadadak nyerang ka Amérika Sarikat, nalika tarompét katujuh mawa cilaka panghukuman ku lumangsungna hukum Minggu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Tuluy kuring neuteup, sarta ngadéngé hiji malaikat ngapung di tengah langit, pok nyarita ku sora tarik, “Cilaka, cilaka, cilaka ka para pangeusi bumi ku sabab sora-sora tarompét séjénna ti tilu malaikat anu tacan niup!” Wahyu 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Panji anu ngagambarkeun dua saksi dina Wahyu sabelas satuluyna dipidangkeun ku Yohanes dina Wahyu pasal dua welas minangka hiji awéwé anu dipaparin pakean ku panonpoé, sarta sacara profétis dipidangkeun ku perlambang ngeunaan awal jeung ahir.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Sarta mucunghul hiji tanda anu agung di sawarga: hiji awewe disalubungi ku panonpoé, bulan aya di handapeun sukuna, sarta dina sirahna aya makuta anu diwangun ku dua belas bentang. Anjeunna keur kakandungan, tuluy ngajerit, keur ngalaman nyeri kalahiran, sarta kasiksa rék ngalahirkeun. Sarta mucunghul deui hiji tanda séjén di sawarga; jeung tingali, aya hiji naga beureum anu gedé, boga tujuh sirah jeung sapuluh tanduk, sarta dina sirah-sirahna aya tujuh makuta. Buntutna nyéréd sapertilu bentang-bentang di sawarga, tuluy ngabantingkeunana ka bumi. Naga éta nangtung di hareupeun awewe anu geus siap ngalahirkeun, sangkan bisa ngadahar anakna pas geus dilahirkeun. Sarta anjeunna ngalahirkeun hiji anak lalaki, anu bakal marentah sakumna bangsa ku iteuk beusi; jeung anakna éta dicandak ka Allah, ka tahta-Na. Wahyu 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Manehna nangtung di luhur bulan, sarta dipaparin pakean ku panonpoé. Bulan téh pantulan panonpoé, ku kituna sacara nubuat ngalambangkeun panonpoé. Dua welas béntang dina makutana ngawakilan dua welas kaom Israél baheula dina mimiti Israél baheula, anu ngalambangkeun dua welas murid dina ahir Israél baheula. Dua welas béntang anu mangrupa dua welas murid dina ahir Israél baheula, ogé mangrupa dua welas rasul dina mimiti Israél modern. Ku sabab kitu, éta ngalambangkeun saratus opat puluh opat rébu dina ahir Israél modern, anu jadi murid jeung rasul. Dina awal sajarah nalika para murid ngawakilan boh ahir Israél baheula boh para rasul ngawakilan mimiti Israél modern, awéwé anu nyaéta gareja éta keur reuneuh ku Kristus. Anjeunna nyaéta “anak lalaki” anu bakal diangkat ka Allah sanggeus pupusna jeung hudangna deui.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Ku sabab éta, éta awéwé ogé ngalambangkeun kalahiran saratus opat puluh opat rébu, anu ogé naék ka sawarga sanggeus dihirupkeun deui tina lebak pati. Sanggeus maranéhna aya di sawarga, manéhna ogé bakal ngalahirkeun anak anu séjén, anu ngalambangkeun domba-domba nu lian anu kaluar ti Babul dina hukum Minggu.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Saméméh manéhna ngalaman nyeri ngalahirkeun, manéhna geus ngalahirkeun; saméméh kanyerina datang, manéhna geus ngalahirkeun saurang anak lalaki. Saha anu kungsi ngadéngé hal anu kitu? saha anu kungsi ningali perkara-perkara anu sarupa kitu? Naha bumi bakal dijadikeun ngahasilkeun dina hiji poé? atawa naha hiji bangsa bakal dilahirkeun sakaligus? sabab pas Sion ngalaman nyeri ngalahirkeun, manéhna ngalahirkeun anak-anakna. Naha Kami mawa nepi ka waktuna ngalahirkeun, tapi henteu nyababkeun lahir? saur PANGERAN: naha Kami nyababkeun lahir, tuluy nutup kandungan? saur Allah maranéh. Yesaya 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Dina mangsa kakawasaan sato galak bumi, hiji bangsa lahir sakaligus. Bangsa éta nyaéta saratus opat puluh opat rébu, sabab maranéhna téh jalma-jalma anu sampurna ngagambarkeun tabiat Kristus. Maranéhna nyaéta anu dilambangkeun ku “anak lalaki” Yesus. Maranéhna nyaéta “anak lalaki” dina nubuat Yesaya, anu lahir saméméh awéwé éta ngalaman nyeri ngalahirkeun. Tulang-tulang garing anu paéh, anu ku dunya dipapag kalayan kabungah nalika maranéhna dipaéhan ku sato galak ti jurang nu taya dasarna, bakal meunang panglipur di Yerusalem, tuluy maranéhna bakal suka bungah babarengan jeung awéwé anu ngalahirkeun “anak lalaki” éta. Maranéhna dibawa ka lahir saméméh manéhna ngalaman nyeri ngalahirkeun, tuluy manéhna ngalaman nyeri ngalahirkeun sarta ngalahirkeun “barudakna” nu lian, nalika bangsa-bangsa kapir tuluy ngaréspon kana talatah malaikat katilu kawas walungan anu ngalir, nalika talatah éta ngagulidag ngaliwatan éta tanah kawas ombak pasang anu gedé. Maranéhna lahir dina krisis anu gedé, anu ngawakilan nyeri ngalahirkeunana. Awéwé dina Wahyu dua welas, dina hakekatna, miboga anak kembar. Anu lahir tiheula nyaéta saratus opat puluh opat rébu anu diidéntifikasi minangka bungbuahan pangheulana, sarta bangsa-bangsa kapir minangka panén usum panas anu gedé.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Gumbirang maranéh jeung Yerusalem, sakabéh aranjeun anu nyaah ka dirina; bungah kabina-bina babarengan jeung dirina, sakabéh aranjeun anu milu sungkawa ku sabab dirina; supaya maranéh bisa nyusu jeung wareg ku dada panglipur-na; supaya maranéh bisa ngisep susu nepi ka puas, sarta ngaraosan kanikmatan ku limpahna kamulyaan-na. Sabab kieu timbalan PANGERAN, “Tingali, ka dirina Kami rek ngalantarankeun katengtreman ngalir kawas walungan, jeung kamulyaan bangsa-bangsa kawas walungan anu ngocor; tuluy maranéh bakal nyusu, maranéh bakal digandong dina cangkéngna, sarta diayun-ayun dina tuur-na. Sakumaha hiji indung ngalilipur anakna, kitu Kami bakal ngalilipur maranéh; jeung maranéh bakal dililipur di Yerusalem. Jeung lamun maranéh ningali ieu, hate maranéh bakal gumbira, sarta tulang-tulang maranéh bakal subur kawas jukut; jeung panangan PANGERAN bakal katémbong ka para hamba-Na, sarta amarah-Na ka musuh-musuh-Na.” Yesaya 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Jalma-jalma anu “duka” ku sabab Yerusalem nyaéta maranéhna anu ngahuleng jeung ceurik ku lantaran kakakeueum anu dipigawé di jerona, sarta anu geus dipaparin segel; jeung maranéhna disegel saméméh hukum Minggu. Ayeuna urang keur aya dina “pagawéan panutup pikeun garéja,” nyaéta mangsa-mangsa pamungkas tina panyegelan saratus opat puluh opat rébu.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Umat Allah anu sajati, anu miboga sumanget pagawean Gusti jeung kasalametan jiwa-jiwa dina jero haténa, salawasna bakal ningali dosa dina tabiatna anu sajati, nya éta sabagé hal anu dosa. Maranéhna bakal salawasna nangtung dina pihak anu satia jeung terus terang dina nyanghareupan dosa-dosa anu gampang ngaganggu umat Allah. Hususna dina pagawean panutup pikeun gareja, dina mangsa panyegelan saratus opat puluh opat rébu anu bakal nangtung tanpa cacad di payuneun tahta Allah, maranéhna bakal ngarasakeun kalawan pangjerona kasalahan-kasalahan umat Allah anu ngaku-ngaku jadi milik-Na. Hal ieu ditegeskeun kalawan kuat ku gambaran nabi ngeunaan pagawean panungtungan dina perlambang jalma-jalma anu masing-masing nyekel pakarang pikeun meuncit dina leungeunna. Saurang lalaki di antara maranéhna maké lawon linen, kalayan tempat tinta panulis di gigirna. ‘Jeung PANGERAN nimbalan ka anjeunna, Geura ngaliwat ka tengah kota, ka tengah Yerusalem, sarta pasang hiji tanda dina tarang jalma-jalma anu ngahuleng jeung anu ceurik ku sabab sagala kajahatan anu dipigawé di tengahna.’” Testimonies, jilid 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Jalma-jalma anu “ngahuleng jeung ngarerengseng” diségel heula saméméh para malaikat pangancur anu mawa pakarang meuncit ngaliwatan garéja, anu digambarkeun minangka Yerusalem.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Parentahna kieu: “Ngaliwatlah ka tengah kota, ka tengah Yerusalem, sarta pasang hiji tanda dina tarang jalma-jalma anu ngahuleng jeung anu ceurik ku sakabéh kalakuan geuleuh anu dipigawé di tengahna.” Maranéhna anu ngahuleng jeung ceurik ieu geus ngedalkeun kecap-kecap kahirupan; maranéhna geus ngadakwa, mapatahan, jeung ngadesek. Sababaraha jalma anu geus ngahina ka Allah tuluy tobat sarta ngarendahkeun haténa di payuneun Mantenna. Tapi kamulyaan PANGERAN geus ninggalkeun Israil; sanajan loba anu masih terus ngalaksanakeun wangun-wangun agama, kakawasaan jeung ayana Mantenna geus teu aya.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
"Dina mangsa nalika murka-Na baris medal dina panghukuman, para pangiring Kristus anu handap asor tur satia ieu bakal katangtu béda ti sesa dunya ku kasangsaraan jiwana, anu kagambarkeun dina panyambat jeung tangis, tegoran jeung pangéling-ngéling. Ari nu lian narékahan nutupan kajahatan anu keur lumangsung ku jubah, sarta ngalalanyahan kana kalakuan jahat anu kacida gedéna nu sumebar di mana-mana, maranéhna anu boga sumanget pikeun kahormatan Allah jeung kanyaah ka jiwa-jiwa moal cicingeun demi meunangkeun kahadean ti saha baé. Jiwa maranéhna anu bener kasinggung sarta kaganggu unggal poé ku pagawean-pagawean anu teu suci jeung paguneman jalma-jalma durjana. Maranéhna teu miboga daya pikeun nahan caah kadorakaan anu ngagulidag deras, ku sabab éta maranéhna pinuh ku kasedihan jeung kasieun. Maranéhna ngaduh ka Allah lantaran ningali agama dihina di imah-imah pisan jalma-jalma anu geus narima caang anu gedé. Maranéhna ngarandapan kasedihan sarta ngahinakeun jiwana sorangan, lantaran kasombongan, kakedek, kapentingan diri, jeung panipuan ampir tina sagala rupa aya di jero gareja. Roh Allah, anu ngagerakkeun kana méré tegoran, diinjak-injak, sedengkeun para palayan Iblis meunang kamulyaan. Allah dihina, bebeneran dijadikeun teu aya gunana."
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Golongan anu henteu ngarasa sedih ku kamunduran rohani dirina sorangan, jeung henteu ngungun ku dosa-dosa batur, bakal ditinggalkeun tanpa meterai Allah. Gusti marentah utusan-utusan-Na, nyaéta jalma-jalma anu nyekel pakarang pangmeuncitan dina leungeunna: ‘Aranjeun turutkeun manehna ngaliwatan kota, tuluy pukul: panon maraneh ulah nepi ka nyésakeun, jeung ulah boga karunya: tumpes pisan nu kolot jeung nu ngora, boh mojang, boh barudak leutik, boh awewe: tapi ulah ngadeukeutan saurang ogé anu aya tandana; jeung mimitian ti tempat suci Kami. Tuluy maranehna mimiti ti para sepuh anu aya di hareupeun Bait.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Di dieu urang ningali yén gareja—Bait Suci PANGERAN—nya éta anu pangheulana ngarasa hanteman murka Allah. Para kokolot, nyaéta jalma-jalma anu ku Allah geus dipaparin caang anu gedé sarta anu geus ngadeg minangka pangreksa kapentingan rohani umat, geus ngahianat kapercayaan anu dipasrahkeun ka maranéhna. Maranéhna geus nyekel pamadegan yén urang teu kudu ngarep-ngarep mujijat jeung panyataan anu écés tina kakawasaan Allah saperti dina mangsa-mangsa baheula. Jaman geus robah. Kecap-kecap ieu nguatkeun kateuercayaan maranéhna, tuluy maranéhna nyebut: PANGERAN moal ngalakukeun kahadéan, ogé moal ngalakukeun kajahatan. Mantenna teuing welas asih pikeun nganjang umat-Na ku panghukuman. Ku kituna, ‘Damai jeung kaamanan’ nya éta panjerit ti jalma-jalma anu moal deui ngangkat sora maranéhna kawas tarompet pikeun nembongkeun palanggaran-palanggaran umat Allah jeung dosa-dosa kulawarga Yakub. Anjing-anjing pireu anu henteu daék ngagogog ieu téh nya éta jalma-jalma anu ngarasakeun pamales anu adil ti Allah anu kasigeung. Lalaki, mojang, jeung barudak leutik, kabéh musna babarengan.” Testimonies, jilid 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Yesaya opat puluh dimimitian ku ngagunakeun simbolisme panggandaan, anu mangrupa tanda nubuat tina pesen Tangis Tengah Peuting, nyaéta pesen kadua anu ngahiji jeung pesen ngeunaan ragragna Babul. Ragragna Babul dipagandakeun nalika diungkabkeun sacara nubuat. Ungkaranana nyaéta, “Babul geus rubuh, geus rubuh.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Tuluy aya malaikat anu séjén, saurna, “Babul parantos rubuh, parantos rubuh, éta kota anu agung, sabab manéhna parantos ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna.” Wahyu 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Aya dua ragragna Babul sacara harfiah dina Kitab Suci, jeung aya dua ragragna Babul rohani dina Kitab Suci. Sasarengan, éta ngalambangkeun opat saksi sajarah anu nangtukeun ciri-ciri nubuat ngeunaan ragragna Babul.
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. Revelation 18:2.
Tuluy anjeunna sasambat tarik kalawan sora anu kuat, saurna, “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi padumukan roh-roh jahat, tempat panyumputan unggal roh najis, jeung kurungan unggal manuk anu najis jeung matak pikageuleuheun.” Wahyu 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babilon sacara harfiah ragrag minangka Babel dina jaman Nimrod, jeung Babilon sacara harfiah ogé ragrag dina jaman Belsyazar. Babilon rohani ragrag dina taun 1798, jeung karagraganana anu pamungkas dipintonkeun sababaraha kali dina Kitab Suci. Ku sabab kitu, amanat ngeunaan ragragna Babilon ngandung perlambang nabi ngeunaan panggandaan. Dina karagragna Babilon aya hiji panggandaan, tapi aya ogé dua alesan utama séjénna dina nubuat pikeun gejala panggandaan éta.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Alesan anu kadua nyaéta yén minangka hiji talatah, éta ngalambangkeun hiji talatah anu dihijikeun ku talatah kadua. Éta ngalambangkeun dua talatah. Aya bebeneran-bebeneran penting séjén anu patali jeung harti sarta struktur talatah malaikat kadua, tapi urang ngan ukur nyatet yén carita nubuat panungtungan Yesaya anu dimimitian dina pasal opat puluh, dimimitian ku gandana lambang Sang Panglipur, anu ku Kristus geus dijangjikeun baris dipasihkeun ka umat-Na, salila Anjeunna ngadagoan di Bait Suci sawarga.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
Hiburkeun maraneh, hiburkeun umat Kami, saur Allah maraneh. Ucapkeun kalawan ngalemeskeun hate ka Yerusalem, jeung sasambat ka manehna, yen mangsa peperanganana geus lekasan, yen kajahatanna geus dihampura; sabab manehna geus narima tina panangan PANGERAN ganda pikeun sakabeh dosa-dosana. Yesaya 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Teu aya petikan séjén dina Alkitab anu nyarios leuwih husus ngeunaan unsur watak Kristus salaku Alfa jeung Omega, sajaba petikan dina Yesaya opat puluh nepi ka ahir kitab. Salaku Alfa jeung Omega, Kristus nempatkeun tandatangan ngaran-Na minangka Alfa jeung Omega kana petikan ieu, sabab nalika anjeun nepi ka ahir Yesaya, anjeunna sakali deui nyebut ka Sang Panglipur, margi Kristus teh Firman, jeung Anjeunna teh awal jeung ahir.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Kieu timbalan PANGERAN, Langit teh tahta Kami, jeung bumi teh tumpakan suku Kami; di manakah imah anu ku maraneh diwangun pikeun Kami? jeung di manakah tempat pangreureuhan Kami? Sabab sakabeh eta ku panangan Kami dijieun, jeung ku kituna sakabehna aya, timbalan PANGERAN; tapi ka ieu jelema Kami bakal nengetan, nya eta ka anu miskin jeung remuk hatena, sarta anu ngageter ku sabab firman Kami. Anu meuncit sapi, sarua jeung lamun manehna maehan jelema; anu ngurbankeun anak domba, sarua jeung lamun manehna motong beuheung anjing; anu ngahaturkeun kurban kadaharan, sarua jeung lamun manehna ngahaturkeun getih babi; anu ngaduruk menyan, sarua jeung lamun manehna ngaberkahan brahala. Enya, maranehna geus milih jalan sorangan, jeung jiwana resep kana kalakuan-kalakuan jijikna. Kami oge bakal milih kasasabna maranehna, sarta bakal ngadatangkeun ka maranehna hal-hal anu dipikasieuneun ku maranehna; sabab waktu Kami nyaur, teu aya anu ngawalon; waktu Kami nyarita, maranehna teu ngadenge: tapi maranehna nyieun kajahatan di payuneun panon Kami, sarta milih anu henteu dipikaresep ku Kami. Yesaya 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Patarosan timbul ngeunaan imah naon anu ku umat Allah diwangun pikeun Anjeunna. Naha maranéhna ngadegkeun imah rohani Petrus atawa sinagoga Iblis? Allah netelakeun yén imah anu ku Anjeunna diwangun téh diwangun ku jalma-jalma anu “miskin jeung remuk sumangetna, jeung” ku jalma-jalma anu “ngageter kana” “firman”-Na. Anjeunna ngabédakeun jalma-jalma anu ngageter kana firman-Na jeung golongan séjén anu ngurbankeun kurban-kurban najis, anu geus milih jalanna sorangan. Jalma-jalma tina golongan anu ngurbankeun kurban-kurban najis éta bakal manggihan, sakumaha urang Yahudi kungsi manggihan, yén imah maranéhna bakal ditinggalkeun ka maranéhna dina kaayaan suwung.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Sakabéh nabi nyarita ngeunaan ahir dunya, sarta ieu mangrupa gambaran ngeunaan bédana antara jalma-jalma wijaksana, anu ngageter ku Firman-Na, jeung jalma-jalma bodo anu keur ngahaturkeun kajijikan-kajijikan ka Allah, kajijikan-kajijikan anu dipikaresep ku jiwana. Ku sabab kitu, Allah bakal milih kasasab-kasasab pikeun parawan-parawan Laodikea anu bodo, nyaéta kasasab anu ku rasul Paulus diidentifikasi minangka anu didatangkan ku sabab narima hiji “bohong.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Boja” téh mangrupakeun hiji lambang husus dina sajarah Adventisme, sarta éta ditarima ku para pangwangun dina taun 1863, tuluy terus dijadikeun dasar wangunan sapanjang sajarah Advent. Éta téh boja anu ngahasilkeun hiji pondasi palsu, sarta ti dinya maranéhna mimiti ngadegkeun hiji bait palsu tiruan. Pagawean maranéhna dina niron bait anu sajati terus lumangsung nepi ka “poé-poé panungtungan.” Yesaya nempatkeun kontéks pasal genep puluh genep dina pamisahan antara parawan anu wijaksana jeung anu bodo. Yesaya keur nangtukeun sajarah nubuat anu geus ditandaan ku anjeunna dina ayat kahiji Yesaya opat puluh nalika Kristus jangji bakal ngutus Sang Panglipur tilu satengah poé lambang sanggeus kuciwa tanggal 18 Juli 2020.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Dangukeun firman PANGERAN, eh aranjeun anu ngageter ku sabab firman-Na; dulur-dulur aranjeun anu ngabencian ka aranjeun, anu ngusir aranjeun ku lantaran ngaran Kami, nyarita, “Mugia PANGERAN dipaparin kamulyaan”; tapi Mantenna bakal nembongan pikeun kabungahan aranjeun, sarta maranéhna bakal era. Aya sora gandeng ti kota, sora ti Bait Allah, sora PANGERAN anu maparin pamales ka musuh-musuh-Na. Yesaya 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Ti taun 1798 nepi ka 1844, dina gerakan Millerites, Gusti ngadegkeun hiji Bait Allah rohani, anu ku Mantenna salaku utusan perjangjian sumping ngadadak ka dinya dina taun 1844. Gusti ngadegkeun hiji Bait Allah rohani dina gerakan saratus opat puluh opat rébu, sangkan Mantenna tiasa sumping ngadadak sarta ngasup kana perjangjian jeung bait éta. Petrus, dina suratna anu kahiji, pasal dua, nyebut bait éta minangka “imah rohani.” Jalma-jalma anu “ngadangu pangandika Gusti” nyaéta jalma-jalma anu ku Yohanes dina Kitab Wahyu dirujuk nalika anjeunna nyebut yén anu ngadangu téh “rahayu.” Maranéhna téh panji, sabab panji téh diwangun ku “jalma-jalma buangan Israil.” Laodikea anu bodo bakal era nalika Gusti ngamulyakeun diri-Na dina urang Filadelfia anu ngageter kana Pangandika-Na, sarta Pangandika-Na téh “bebeneran.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Tilu sora anu kadéngé salila mangsa nalika anu wijaksana jeung anu bodo keur dipisahkeun ti golongan séjén, asalna ti “kota,” ti “Bait Allah,” jeung ti “Gusti anu maparin balesan.” “Sora” anu kahiji ti kota téh nyaéta “sora kaributan,” jeung “kaributan” éta téh nya éta datangna Sang Panglipur anu sumpingna ngadadak.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Jeung waktu poé Pentakosta geus nepi sapinuhna, maranéhna sakabéhna ngumpul sapamadegan di hiji tempat. Tuluy ngadadak aya sora ti sawarga, kawas angin gedé anu ngaguruh tarik, sarta sora éta ngeusi sakumna imah tempat maranéhna keur calik. Geus kitu katémbong ka maranéhna létah-létah anu pacabakan, lir seuneu rupana, tuluy nanceb ka unggal saurang ti antara maranéhna. Rasul 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Kecap anu ditarjamahkeun jadi “sora” dina Rasul pasal dua ayat dua, hartina hiji “sora riuh,” jeung hiji “beja.” Hiji “beja,” nyaéta hiji nubuat. “Sora” atawa “sora riuh” anu datang ti “kota” digambarkeun ku “angin anu kuat.” “Sora riuh ti kota,” nyaéta “beja” atawa amanat kenabian Islam anu nandaan datangna Sang Panglipur di lebak tulang-tulang garing anu geus dipaéhan di “jalan kota gede, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalibkeun.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Dina pasal opat puluh Kitab Yesaya, “sora” anu kudu nyiapkeun jalan pikeun “utusan perjangjian,” nanya pesen naon anu kudu anjeunna “saurkeun.” Anjeunna diparéntahkeun supaya “saurkeun” pesen Islam. Dina Kisah Para Rasul, “sora” anu ngeusian “imah” rohani Petrus téh nyaéta “angin ngagelebug anu kuat,” anu dina Yehezkiel tilu puluh tujuh, asalna ti opat angin Islam.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Aya sora guligah ti kota, sora ti templo, sora ni Jehova a mangited iti supapak kadagiti kabusorna. Isaias 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Ti jalan tempat Gusti urang disalib, Sang Panglipur mimiti ngabéjaan ka “sora” jalma anu ngagero di padang gurun, naon pesen anu kudu ditepikeun. Saterusna, pasukan anu gagah perkasa, nyaéta Bait Allah anu geus diadegkeun, sakumaha dilambangkeun dina gerakan awal ti 1798 nepi ka 1844, ngagedékeun éta panyambat. Gerakan pasukan anu gagah perkasa nalika maranéhna ngumumkeun panyambat Islam nuntun kana “sora” katilu anu ngaidéntifikasi sora Allah ngeunaan pangadilan ka Amérika Sarikat ku sabab disahkeunana hukum Minggu. Di dinya Gusti maparin pamalesan. Tilu sora éta diparéntahkeun dina wangunan sajarah nu disumputkeun tina tujuh guludug, anu ngalambangkeun aksara awal, tengah, jeung panungtung tina kecap Ibrani anu diciptakeun ku Ahli Basa anu Ajaib sarta ditarjamahkeun jadi “bebeneran”. Ieu lain hal anu bisa direka-reka ku manusa!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Sasuai jeung sajarah nubuat anu ku urang geus dipaluruh, saterusna Yesaya nyarioskeun kalahiran hiji bangsa.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Saméméh manéhna ngalaman nyeri ngalahirkeun, manéhna geus ngalahirkeun; saméméh nyerina datang, manéhna geus ngalahirkeun anak lalaki. Saha anu kantos ngadangu perkara saperti kieu? saha anu kantos ningali hal-hal saperti kieu? Naha bumi bakal dijadikeun ngalahirkeun dina sapoé? atawa naha hiji bangsa bakal lahir sakaligus? sabab pas Sion ngalaman nyeri ngalahirkeun, manéhna ngalahirkeun anak-anakna. Naha Kami bakal mawa ka waktu kalahiran, tapi henteu nyababkeun kalahiran? saur PANGERAN: naha Kami nyababkeun kalahiran, tuluy nutup rahim? saur Allah anjeun. Yesaya 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Bangsa anu dilahirkeun saméméh éta awéwé ngalaman nyeri kalahiran, kakara baé aya di jalan, paéh jeung garing, sedengkeun sakuliah dunya suka cita ku kaayaan dirina. Tapi nalika dua saksi éta nangtung, jalma-jalma anu geus suka cita ku maotna maranéhna jadi sieun. Sanggeus mayit-mayit anu paéh, garing, jeung dipaéhan éta nangtung jadi hiji bangsa, sakabéh anu nyaah ka Yerusalem baris harita suka cita babarengan jeung manéhna. Anu nyaah ka Yerusalem ngawengku lain ngan ukur bangsa saratus opat puluh opat rébu, tapi ogé domba Allah nu séjén anu harita disaur kaluar ti Babul. Kabangkitan tina kuciwa tanggal 18 Juli 2020 dilaksanakeun ku datangna Sang Panglipur, anu bakal ngajadikeun “tulang-tulang” anu paéh jeung garing “ngarancag kawas jukut.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Bungah maranéh ku Yerusalem, sarta sing bagja jeung manéhna, hé sakabéh maranéh anu nyaah ka dirina; bungah maranéh ku kabungahan babarengan jeung manéhna, hé sakabéh maranéh anu milu prihatin ku dirina; supados maranéh tiasa nyusu sarta wareg ku susu panglipur ti pinareupna; supados maranéh tiasa nginum nepi ka pinuh sarta ngararasakeun kalimpahan kamulyaan dirina. Sabab kieu timbalan PANGERAN, “Tingali, ka dirina Kami baris ngalegaan karapihan saperti walungan, sarta kamulyaan bangsa-bangsa sanés saperti walungan anu ngocor deres; tuluy maranéh bakal nyusu, maranéh bakal digandong dina gigirna, sarta diayun-ayun dina tuurna. Saperti jelema anu dipaparin panglipur ku indungna, kitu Kami bakal maparin panglipur ka maranéh; sarta maranéh bakal dipaparin panglipur di Yerusalem. Jeung lamun maranéh ningali ieu, haté maranéh bakal bungah, sarta tulang-tulang maranéh bakal mekar saperti jukut ngora; jeung panangan PANGERAN bakal katembong ka arah hamba-hamba-Na, sarta amarah-Na ka arah musuh-musuh-Na.” Yesaya 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Alfa jeung Omega nempatkeun panutup tina narasi panungtungan Yesaya pas dina tempat éta dimimitian ti awal, nya éta ku ngaidentifikasi datangna Sang Panglipur. Jeung sakumaha salawasna kajadian, dina unggal pesen anu ngawakilan pesen Elia, éta ditempatkeun dina konteks Gusti ngagebug bumi ku kutuk.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Sabab, behold, Gusti bakal sumping kalawan seuneu, sarta kalawan kareta-karetana kawas angin puyuh, pikeun nganyatakeun bendu-Na kalayan amarah, jeung teguran-Na kalayan nyala seuneu. Sabab ku seuneu jeung ku pedang-Na Gusti bakal ngahukum sakumna daging; sarta anu dipaéhan ku Gusti bakal loba. Maranéhna anu nyucikeun dirina sorangan, jeung ngamurnikeun dirina sorangan di kebon-kebon di tukangeun hiji tangkal di tengahna, anu dahar daging babi, jeung anu pikasieuneun, jeung beurit, bakal dibinasakeun babarengan, saur Gusti. Sabab Kami nyaho kana pagawéan maranéhna jeung pikiran maranéhna: bakal kajadian, yén Kami bakal ngumpulkeun sakumna bangsa jeung basa; sarta maranéhna bakal datang, sarta ningali kamulyaan Kami. Yesaya 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Para Adventis Laodikea anu bodo, anu aya di tukangeun “tangkal” pangaweruh ngeunaan nu hadé jeung nu jahat anu aya “di tengah-tengah” “taman” Eden, ngaku keur nyucikeun jeung ngamurnikeun dirina, padahal sabenerna maranéhna keur ngadahar doktrin-doktrin najis ti Babul, sarta nyumput saperti Adam jeung Hawa lantaran dosa-dosa anu dipikanyaah teuing ku maranéhna nepi ka teu daék dipasrahkeun. Maranéhna bakal dihakan ku seuneu babarengan jeung sakabéh bangsa séjén. Maranéhna dibédakeun jeung jalma-jalma wijaksana anu bakal jadi hiji “tanda.” “Tanda” éta nyaéta “panji,” anu ngalambangkeun poe Sabat, anu mangrupa tanda ti PANGERAN Allah maranéh yén sabenerna nyucikeun umat-Na.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Ku sabab kitu urang Israil kudu miara poe Sabat, ku cara ngalaksanakeun poe Sabat turun-temurun sapanjang generasi maranéhna, minangka hiji perjangjian anu langgeng. Eta teh hiji tanda antara Kami jeung urang Israil salalawasna; sabab dina genep poe PANGERAN ngadamel langit jeung bumi, jeung dina poe katujuh Anjeunna reureuh, sarta disegerkeun. Budalan 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Nu wijaksana henteu nyumput di tukangeun tangkal pangakuan iman, maranéhna diangkat jadi panji, nembongkeun kamulyaan Allah dina adegan-adegan panungtungan tina kontrovérsi agung. Kamulyaan-Na téh nyaéta tabiat-Na, sarta unsur tina tabiat-Na anu maranéhna wakilan ka dunya nyaéta Alfa jeung Omega, nu awal jeung nu ahir, nu pangheulana jeung nu pamungkas, anu dilambangkeun minangka “Kaleresan.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Sareng Kami baris netepkeun hiji tanda di antara maranéhna, sarta Kami baris ngutus jalma-jalma ti antara maranéhna anu salamet ka bangsa-bangsa, ka Tarsis, Pul, jeung Lud, anu narik gandewa, ka Tubal, jeung Yawan, ka pulo-pulo anu jauh, anu can ngadangu kamashuran Kami, jeung can ningali kamulyaan Kami; sarta maranéhna baris ngawartakeun kamulyaan Kami di antara bangsa-bangsa kapir. Sarta maranéhna baris mawa sakabéh dulur-dulur maranéh ka PANGERAN jadi kurban ti sagala bangsa, dina kuda, dina karéta, dina tandu, dina bagal, jeung dina sato-sato anu gancang, ka gunung suci Kami, Yerusalem, saur PANGERAN, sakumaha urang Israil mawa kurban dina wadah anu beresih ka Bait PANGERAN. Sarta Kami ogé baris nyokot ti antara maranéhna pikeun jadi imam-imam jeung urang Lewi, saur PANGERAN. Sabab sakumaha langit anyar jeung bumi anyar, anu baris dijieun ku Kami, bakal tetep aya di payuneun Kami, saur PANGERAN, kitu deui turunan maranéh jeung ngaran maranéh bakal tetep aya. Sarta bakal kajadian, yén ti sasih anyar ka sasih anyar deui, jeung ti poé Sabat ka poé Sabat deui, sakabéh manusa bakal datang pikeun nyembah di payuneun Kami, saur PANGERAN. Sarta maranéhna baris indit ka luar, sarta ningali bangké-bangké jalma-jalma anu geus murtad ngalawan Kami: sabab cacing maranéhna moal paéh, jeung seuneu maranéhna moal pareum; sarta maranéhna bakal jadi hal anu matak geuleuheun ka sakabéh manusa. Yesaya 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Carita nubuat panungtungan Yesaya dimimitian ku datangna Sang Panglipur dina bulan Juli 2023, sarta carita éta réngsé pas di tempat mimiti na. Eta datang dina sajarah nu disumputkeun ngeunaan tujuh guludug anu dibuka segelna saheulaanan saméméh mangsa pamariksaan ditutup. Eta nandakeun pangulangan gerakan Millerite dina awal jeung sajarah gerakan saratus opat puluh opat rébu dina ahir. Eta ngagambarkeun amanat kutuk anu ngiringan amanat Elia minangka amanat pagawean nubuat Islam dina ngamurka bangsa-bangsa, sakumaha dipaké ku Gusti pikeun mawa panghukuman ‘mimiti’ ka Amérika Sarikat alatan hukum Minggu, sarta ‘pamungkas’ ka sakuliah dunya, ku sabab pambarontakan anu sarua.
We will continue our consideration of Isaiah’s last narrative in the next article.
Urang baris neraskeun panalungtikan urang ngeunaan narasi panungtung Yesaya dina artikel salajengna.