We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Kita saweg nimbang runtutan ing Yehezkiel pasal tigang dasa pitu, ingkang wiwitanipun ngenali swantening kalasangka kapitu lan pekabaran tumrap Laodikia, ingkang nuwuhaken bala saking satunggal atus patang dasa sekawan ewu punika. Sabanjure Yehezkiel ngulang lan ngrembakakaken runtutan punika kanthi ngenalaken panyawijining kalih teken saking karajan Israèl sisih lor lan sisih kidul, dados pepindhan tumrap proses ing pundi kaallahan lan kamanungsan dipun-gandhengaken sajroning wekdal swantening Kalasangka Kapitu. Sasampunipun kalih bangsa punika kapun-gandheng dados satunggal bangsa, Yehezkiel ngenali bilih piyambakipun gadhah ratu ing ngatasipun, lajeng piyambakipun nyariosaken bab prejanjian langgeng, inggih punika prejanjian ingkang kalampahan kaliyan satunggal atus patang dasa sekawan ewu punika, sarana negesaken bilih umat prejanjian ing dinten-dinten pungkasan punika badhé gadhah pasucèning Allah wonten ing satengahipun salawas-lawasipun.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Kita wis nambahaké ing garis iku, pakaryané Yohanes ngukur Padaleman Suci ing taun 1844, mangkono minangka pralambang pangukuran pungkasan sing diwiwiti ing tanggal 11 September 2001. Pangukuran iku uga diandharaké déning Zakharia, kang nyakup yèn pangukuran mau kalakon nalika Gusti Allah sepisan manèh milih Yerusalem minangka kutha kanggo netepaké Asmané. Kita lagi nggambaraké sawijining pepindhan antarané unsur-unsur sing mbangun Padaleman Suci lan loro teken saka karajan lor lan kidul Israèl. Pakaryané Kristus ing nggandhèngaké Ketuhanané karo kamanungsané wong satus patang puluh papat èwu diwakili ing loro ramalan ngenani rong èwu limang atus rong puluh taun panyebaran sing ditibakaké marang karajan lor lan kidul, gegandhèngan karo ramalan rong èwu telung atus taun.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Kanggo ngidhentifikasi apa kang dilambangaké déning tongkat-tongkaté Ezekiel ing pakaryan Injil, diperlokaké pangerten dhasar bab Injil. Kristus nampani daging kita kang wis tiba sawisé patang èwu taun kalemahan warisan, kang diwarisaké marang Panjenengané lumantar Maryam. Minangka Tuladha kita, Panjenengané nduduhaké bilih kanthi nggunakaké karsané Panjenengané, supaya dipasrahaké marang karsané Sang Rama, kita bisa menang kaya Panjenengané menang, kanthi nggunakaké karsa kita ana ing sangisoring karsané Panjenengané. Karsa kita digunakaké, apa kanggo kabecikan utawa piala, ana ing otak kita, yaiku bèntènging jiwa.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Murid sing kepéngin ngleksanakaké pagawean rong mangsa pasinaon dadi siji, aja kena diparengaké nindakaké karepé dhéwé ing prakara iki. Nganggo tanggung jawab nindakaké pagawean tikel pindho, tumrap akèh wong, tegesé meksa pikiran ngluwihi watese, lan nglirwakaké olah raga jasmani sing trep. Ora lumrah manawa pikiran bisa nyekel lan nyerna panganing batin sing kebacut akèh, lan ngleboni pikiran kanthi kakehan pangan iku dosa sing padha gedhéné karo mbebani piranti pencernaan, tanpa maringi weteng mangsa kanggo leren. Otak iku bentengé manungsa kabèh, lan pakulinan mangan, ngagem busana, utawa turu sing kliru, mengaruhi otak, sarta ngalangi kasilé apa kang dikarepaké murid, yaiku tatanan disiplin pikiran sing becik. Saben péranganing badan sing ora dirumat kanthi prayoga bakal ngirim tandha cilakané marang otak. Kudu ana kasabaran lan ketekunan sing gedhé ing mulang para nom-noman bab carané njaga kaséhatané. Wong-wong mau kudu dadi wong sing paham tenanan ing prakara iki, supaya saben otot lan organ bisa dikuwataké lan didisiplin, satemah ing tumindak sengaja utawa ora sengaja, asil kaséhatan sing paling becik bisa kagayuh, lan otak dadi dikuataké kanggo nyangga aboting pasinaon.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Pakaryaning prejanjian langgeng iku kanggo nulis angger-anggering Allah ana ing ati lan ing pikiran kita, lan loro-loroné, yaiku ati lan pikiran kita, mapan ana ing “bèntènging nyawa kita,” yaiku otak kita.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Pikiran lanang utawa wadon ora tumurun sajroning sakedheping mripat saka kasucèn lan kasalehan menyang kebejatan, karusakan, lan piala. Mbutuhake wektu kanggo ngowahi kang manungsa dadi kang ilahi, utawa ngasorake wong-wong sing kabentuk miturut gambaring Allah dadi kasar kaya kewan utawa satani. Kanthi nyawang kita dadi owah. Sanadyan kabentuk miturut gambaring Kang Nitahake, manungsa bisa mangkono anggone ndhidhik pikirane, nganti dosa sing biyèn disengiti dadi nyenengake tumrap dheweke. Nalika dheweke mandheg awas lan ndedonga, dheweke mandheg njaga bètènging batin, yaiku ati, lan banjur melu tumindak dosa lan piala. Pikiran dadi rusak asor, lan ora bisa diangkat saka karusakan sajroning wektu pikiran iku lagi didhidhik supaya nguwasani daya moral lan intelektual lan ndadèkaké kabèh iku tundhuk marang hawa nepsu kang luwih kasar. Perang tanpa kendhat nglawan pikiran kadagingan kudu terus dijaga; lan kita kudu ditulungi déning pangaribawa panyucèn saka sih-rahmaté Allah, kang bakal narik pikiran munggah lan ndadèkaké pikiran kulina semadi marang prakara-prakara kang resik lan suci.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“Pikiran,” “ati,” “otak” iku “bèntènging jiwa.” Bèntèng iku sawijining kubu pangayoman kang kudu dijaga supaya dosa aja nganti lumebu.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
“Ing pandongané marang Sang Rama, Kristus maringi marang jagad iki sawijining piwulang kang kuduné kakethèk ing budi lan jiwa. ‘Iki urip langgeng,’ pangandikané, ‘yaiku supaya padha wanuh marang Paduka, siji-sijiné Gusti Allah kang sejati, lan marang Gusti Yésus Kristus, kang Paduka utus.’ Yokanan 17:3. Iki pendhidhikan kang sajati. Iki marakaké kakuwatan. Kawruh pengalaman bab Gusti Allah lan bab Gusti Yésus Kristus kang wis Panjenengané utus, ngowahi manungsa dadi gambaré Gusti Allah. Iki maringi marang manungsa pangwasané dhéwé, kanthi ndadèkaké saben dorongan lan hawa-nepsu saka kodrat kang asor tundhuk marang pangwasaning kakuwatan-kakuwatan budi kang luwih luhur. Iki ndadèkaké sing nduwèni dadi putrané Gusti Allah lan ahli waris swarga. Iki nggawa dhèwèké mlebu ing pasrawungan karo budi Sang Tanpa Wates, lan mbukakaké marang dhèwèké kasugihaning pepanthaning jagad raya.” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“Panguwasa sing luwih dhuwur” kudu digunakaké kanggo ngendhalèkaké lan nundhung ing panguwasané “dorongan lan hawa-nepsu saka kodrat sing luwih asor.” Panguwasa sing luwih dhuwur iku mapan ana ing batin, lan yaiku “pasamuwan karo pikirané Kang Tanpa Wates,” kang “ngowahi manungsa dadi gambaré Allah.” Ing wektu panyegelan tumrap wong satus patang puluh papat ewu, gambar kéwan iku kawangun ing siji golongan lan gambar Kristus ing golongan sijiné. Sing nglaksanakké owah-owahan iku yaiku sesambunganing pikiran. Wong-wong sing nduwèni pikiran daging utawa kadonyan, kaya déné diandharaké déning Paulus, mbentuk gambaring daging—yaiku kéwan. Wong-wong sing wis nggayuh pikirané Kristus, mbentuk gambar Kristus. Janjiné prejanjian iku yaiku manawa kita bisa nggayuh pikirané Kristus nalika pertobatan, senajan kita kabèh lair kanthi pikiran kadagingan.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Padha nduwenana pikiran kang mangkono ana ing kowé, yaiku pikiran kang uga ana ing Sang Kristus Yesus: Panjenengané, senadyan ana ing wujudé Allah, ora nganggep kasamarataan karo Allah iku minangka barang kang kudu dicekel kanthi paksa; nanging Panjenengané wus ngorakaké sarirané dhéwé, njupuk wujudé abdi, lan dadi padha karo manungsa; sarta sawisé katemu ana ing kaanan minangka manungsa, Panjenengané ngasoraké sarirané dhéwé lan dadi mituhu nganti tekan pati, malah pati ana ing kayu salib. Filipi 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Kita kudu nduwèni pikirané Kristus ana ing kita, kaya pikiran iku uga ana ing Kristus, awit kita wus katitahaké miturut gambaré Panjenengané. Nanging kita ora nduwèni pikiran iku; kita nduwèni pikiran kadagingan, kang wus kapenggak ana ing sangisoré dosa.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Mulané saiki ora ana paukuman tumrap wong-wong kang ana ing sajroning Kristus Yésus, yaiku wong-wong kang lumaku ora manut daging, nanging manut Roh. Awit angger-anggering Rohing kauripan ana ing Kristus Yésus wis mardikakaké aku saka angger-anggering dosa lan pati. Sabab apa kang ora bisa katindakaké déning angger-anggering Torèt, merga Torèt iku tanpa daya lumantar daging, wis katindakaké déning Gusti Allah sarana ngutus Putrané piyambak ana ing rupaning daging kang dosa, lan merga dosa, banjur ngukum dosa ana ing daging; supaya kabeneraning angger-anggering Torèt bisa kalakon ana ing kita, kang lumaku ora manut daging, nanging manut Roh. Awit wong-wong kang manut daging iku ngarahaké pikirané marang prekara-prekaraning daging; nanging wong-wong kang manut Roh, marang prekara-prekaraning Roh. Sabab pikiran kang kadagingan iku pati; nanging pikiran kang karohanen iku urip lan tentrem-rahayu. Amarga pikiran kang kadagingan iku memungsuhan marang Gusti Allah; awit pikiran iku ora sumarah marang angger-anggering Gusti Allah, malah satemené iya ora bisa. Mulane wong-wong kang urip ana ing daging ora bisa ndadèkaké keparengé Gusti Allah. Nanging kowé padha ora urip ana ing daging, nanging ana ing Roh, manawa Rohing Gusti Allah dedalem ana ing kowé. Dene manawa ana wong kang ora nduwèni Roh Kristus, wong iku dudu kagungané Panjenengané. Lan manawa Kristus ana ing kowé, badan iku mati merga dosa; nanging Roh iku urip merga kabeneran. Rum 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Dadi kagungane Roh iku urip, lan dadi kagungane daging iku pati. Daging iku kodrat kang asor, yaiku sumbering raos kita. Kodrat daging kang asor iku kudu dipréntah déning kodrat kang luwih luhur, lan iki kalakon lumantar pangginaning karsa kita ing sajroning pasrah marang Roh Suci. Pikiran daging kita kang luwih luhur bisa diowahi ing kéné lan saiki, nanging kodrat kita kang asor kudu ngenteni Rawuhe Kang Kaping Loro supaya kaowahan.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Loro tekené Ezekiel nélakaké sawijining teken sing digambaraké minangka plataran, lan teken iku tekan pungkasané ing taun 1798. Teken iku wis kapérang kanthi sampurna déning sèwu rong atus suwidak taun paganisme nginjak-injak bala tuan rumah, lan sèwu rong atus suwidak taun papalisme nginjak-injak bala tuan rumah. Teken iku ora nggambaraké panginjak-injakan marang pasucèné Allah, amarga pasucèné Allah mapan ana ing karajan sisih kidul. Bala tuan rumah sing diinjak-injak déning paganisme lan papalisme iku sawijining pasamuwan manungsa, nanging sajroning gegayutan karo karajan sisih kidul iku awak, lan karajan sisih kidul iku panggonan ing ngendi Allah milih masang endhas. Karajan sisih lor iku awak, karajan sisih kidul iku endhas.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Rong pérangan saka sèwu rong atus sawidak taun ing karajan sisih lor nggambaraké rong kecenderungan marang dosa kang béda-béda ana ing pasamuwaning badan, kaya dene kacethakaké déning kecenderungan warisan lan kecenderungan kang ditanem. Paganisme iku minangka pralambang kecenderungan dosa warisan ing pasamuwaning badan, lan panampané papalisme marang agama paganisme nggambaraké kecenderungan kang ditanem tumuju marang dosa. Ing loro-loroné, pasamuwaning badan ora bisa diowahi nganti Rawuhipun kaping Kalih, mulané teken karajan sisih lor mung ngluwihi tekan taun 1798, lan nalika Yokanan didhawuhi ngukur Padaleman Suci, teken iku kudu ditinggalaké.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Tembung “konversi” ateges sawijining owah-owahan utawa pangowahan saka siji kaanan utawa kondisi menyang kaanan utawa kondisi liyane. Nalika Adam lan Hawa nglakoni dosa, dheweke “diowahi” saka kaanan asline, awit dheweke wus katitah sampurna, miturut gambaring Allah, kanthi kakuwatan-kakuwatan kang luwih luhur nguwasani kakuwatan-kakuwatan kang luwih asor. Nalika dheweke nglakoni dosa, dheweke “diowahi” dadi sawijining makluk kang ana ing kono kakuwatan-kakuwatan kang luwih asor njupuk kalungguhan nguwasani kakuwatan-kakuwatan kang luwih luhur. Kaanan iku diwarisake marang sakehe turunane.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Ing sesambetan profetik bab rong tekené Ezekiel, Gusti milih Yerusalem dadi sirah, kutha krajan panggonané Sang Prabu jumeneng. Iku wus katetepaké dadi kakuwatan kang luwih luhur. Ing pasemon bab rong teken iku, karajan kidul dadi kakuwatan kang luwih asor gegayutan karo karajan kang luwih luhur ing lor. Pamratobat kang dilambangaké nalika rong teken iku kudu digandhengaké, nuntut supaya karajan kidul dibalèkaké marang kalungguhane minangka sirah. Karajan iku kudu dipratobataké marang karajan lor, amarga nalika iku wus kagandheng karo ratu lor kang sejati, lan kasambung karo dhamparing kratoning karajan lor kang sejati.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Amarga saka alesan iki, karajan sisih lor mung tekan taun 1798, lan Yohanes didhawuhi ninggal plataran njaba, kang mung tekan taun 1798. Karajan sisih kidul bakal digandhengake karo tekené rong éwu telung atus taun nalika tekane malaékat katelu, nanging karajan sisih lor bakal rampung nalika panggabungan kaallahan lan kamanungsan kasampurnakaké ana ing sajroning loro ruangan Padaleman Suci kang banjur diukur déning Yohanes. Karajan sisih lor kagandhèng déning pranala patang puluh enem karo karajan sisih kidul, nalika tekane malaékat katelu, nanging ora kagandhèng kanthi langsung karo taun 1844, kaya dene karajan sisih kidul.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Kraton sisih kidul kagandhèng karo Padaleman Suci patang puluh nem taun, lan uga karo manunggaling kaallahan lan kamanungsan kang diwakili déning rong atus rong puluh taun. Kraton sisih lor ing taun 1798 nandhani dhasaring Padaleman Suci patang puluh nem taun, nanging ing kono iku rampung; awit minangka dhasar, iku nggambaraké daging kang wus kasandhang déning Kristus marang Sarirané piyambak, lan dagingé wus dipatèni wiwit saka madegé donya. Kabèh padaleman suci iku pralambang-pralambang kang bisa silih-gantos, lan dhasaring patang puluh nem taun ing 1798 nandhakaké daging kamanungsané, déné pungkasaning patang puluh nem taun iku ing 1844 nandhakaké Kaallahané.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
Balatentara sing katindhes nganti taun 1798 kuwi dudu pasucèné Allah, sanadyan pasucèné Allah digambarake kaya dene katindhes sajrone mangsa iku, nanging panindhesan mau ditindakake ana ing karajan sisih kidul, ing papan Allah wis milih Yerusalem, kanggo mapanaké pasucèné lan asmane. Balatentara sing wis katindhes iku nglambangaké para bangsa liya, nglambangaké badan.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Nalika Adam lan Hawa nglakoni dosa, “pitu mangsa” saka pitung ewu taun kamanungsan katindhes déning dosa wiwit lumaku. Ing wektu iku, Sang Cempé kang kasembelèh wiwit dhasaring jagad maringi kulité cempé kanggo nutupi kawudhan kang dosa saka kamanungsan. Nalika pangindhesan marang kamanungsan rampung ing taun 1798, Sang Cempé, kang dadi dhasar lan pangadeg saben pralambang pasucèn saka padaleman suci, kasembelèh manèh. Ana ing kono karajan lor, lan padaleman kamanungsan kang dipralambangaké ana ing jeroné, pungkasan.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
Taun 1798 iku wektu nalika antikristus palsu dipatèni sawisé panjenengané maringi paseksèné sing asipat satanis sajrone telung taun setengah kenabian, kang diwiwiti nalika panjenengané nampa kakuwatan ing taun 538, sing sadurungé wus diprayogakaké déning telung puluh taun pambiyantu wiwit taun 508. Iku minangka palsuning satanis tumrap telung puluh taun panyawisané Kristus, kang diwiwiti nalika miyosé, kang dipungkasi ing wektu Panjenengané nampa kakuwatan, nalika Panjenengané kabaptis, lan sawisé iku Panjenengané maringi paseksèné sajrone telung taun setengah kanthi harfiah nganti Panjenengané tumeka ing titik nalika Sang Cempé sing dipatèni wiwit dhasaring jagad iki kasalib. Mangka kasampurnakaké prasetyanipun bilih sawisé Padaleman Suci dirubuhaké, Panjenengané bakal ngedegaké manèh sajrone telung dina.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Panjenenganipun piyambak ingkang badhé ngadegaké malih pasamuwaning badanipun, awit kuwasaning kaallahanipun ingkang ngrampungaké wungunipun saking pejah; sabab kaallahanipun boten pejah nalika panyaliban, nanging kamanungsanipun ingkang pejah wonten ing kayu salib, awit Gusti Allah mokal pejah.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Aku iki patangen lan urip’ (Yokanan 11:25). Panjenengané kang wis ngandika, ‘Aku masrahaké nyawaku, supaya Aku bisa njupuké maneh’ (Yokanan 10:17), metu saka kubur tumuju marang urip kang ana ing Panjenengané piyambak. Kamanungsan mati; kaallahan ora mati. Ing kaallahané, Kristus kagungan panguwasa kanggo medhot sesambunganing pati. Panjenengané mratelakaké yèn Panjenengané kagungan urip ana ing Panjenengané piyambak kanggo nguripaké sapa waé kang dadi karsa-Nya.” Selected Messages, buku 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
Ing taun 1798, bait suci manungsa, yaiku wadya saka “karajan lor”, tumeka ing sawijining pungkasan, amarga minangka lambang saka kodrat ngandhap, iku ora bisa diowahi nganti tumeka ing wunguné wong mati nalika Rawuhipun Kapindho. Nanging mangkono, iku ngenali dhasaring patang puluh nem taun nalika Kristus ngedegaké manèh bait suci kang bisa diowahi, kang dipralambangaké déning karajan kidul, yaiku lambang saka kakuwatan-kakuwatan kang luwih luhur saka batin, kang diowahi ing wektu iku uga nalika wong dosa kabeneraké.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Ing dhuwur dhasar kang wus dipasang déning Sang Kristus piyambak, para rasul mbangun pasamuwaning Allah. Ing Kitab Suci, gambaran bab ngedegaké padaleman suci kerep digunakaké kanggo nerangaké pambangunan pasamuwan. Zakharia nyebut Kristus minangka Sang Tunas kang bakal mbangun padalemané Pangeran. Panjenengané ngandika bab para bangsa liya minangka wong-wong kang mèlu nulungi ing pakaryan iku: ‘Wong-wong sing adoh bakal padha teka lan mbangun ana ing padalemané Pangeran;’ lan Yesaya mratelakaké, ‘Para putrané wong manca bakal mbangun tembok-tembokmu.’ Zakharia 6:12, 15; Yesaya 60:10.
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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.’ 1 Peter 2:4, 5.
Babagan pambangunaning padaleman suci iki, Pétrus ngandika, “Marang Panjenengané nalika kowé padha sowan, minangka marang watu urip, sing satemené katampik déning manungsa, nanging kapilih déning Allah lan aji; kowé uga, minangka watu-watu urip, lagi kaedegaké dadi omah kasukman, dadi imamat suci, kanggo nyaosaké kurban-kurban kasukman, kang karsa ditampi déning Allah lumantar Gusti Yésus Kristus.” 1 Petrus 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Ing tambanging jagad wong Yahudi lan bangsa-bangsa liya, para rasul padha nyambut gawe, ngetokake watu-watu kanggo dilebokake ing ndhuwur dhasar. Ing layangé marang para pracaya ing Efesus, Paulus ngandika, ‘Saiki mulane kowé dudu wong manca lan wong asing manèh, nanging kanca sesukmané para suci lan dadi kulawargané Gusti Allah; lan wis katitahaké ana ing ndhuwur dhasaré para rasul lan para nabi, déné Kristus Yésus piyambak dadi Watu Pojok kang utama; ana ing Panjenengané iku kabèh bangunan kang kasusun trep bebarengan tuwuh dadi padaleman suci ana ing Gusti: ana ing Panjenengané kowé uga padha katitahaké bebarengan dadi papan padunungané Gusti Allah lumantar Roh.’ Efesus 2:19–22.
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
Lan marang wong-wong Korinta panjenengané nulis: “Miturut sih-rahmaté Allah kang diparingaké marang aku, kaya tukang mbangun utama kang wicaksana, aku wis ngedegaké dhasar, lan wong liyané mbangun ana ing sandhuwuré. Nanging saben wong kudu ngati-ati kepriyé anggoné mbangun ana ing sandhuwuré. Awit ora ana wong kang bisa ngedegaké dhasar liya kajaba dhasar kang wus katetepaké, yaiku Yésus Kristus. Saiki manawa ana wong mbangun ana ing ndhuwur dhasar iki nganggo emas, salaka, watu aji, kayu, suket garing, damèn; pakaryané saben wong bakal katitahaké cetha; awit dina iku bakal nyatakaké, amarga bakal kawehyakaké lumantar geni; lan geni iku bakal nyoba pakaryané saben wong, kaya apa jinisé.” 1 Korinta 3:10–13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
“Para rasul padha mbangun ing dhuwuré dhasar kang mesthi, yaiku Sang Watu Karang Langgeng. Marang dhasar iki padha nggawa watu-watu kang padha ditatah saka jagad. Para tukang bangunan iku ora nyambut gawe tanpa alangan. Pakaryané dadi banget angèl marga saka panentangané para mungsuh Kristus. Wong-wong iku kudu ngadhepi kefanatikan, prasangka, lan sengité wong-wong kang padha mbangun ing dhuwuré dhasar palsu. Akeh wong kang nyambut gawe minangka para pambangun pasamuwan bisa dipadhakaké karo para pambangun témbok ing jamané Nehemia, kang bab iku katulisan mangkéné: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Kisah Para Rasul, 595, 596.
We will continue this study in the next article.
Kita badhé nerusaké pasinaon punika wonten ing artikel salajengipun.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
“Rubuhé manungsa ngebaki swarga kabèh kanthi kasangsaran. Donya sing wus katitahaké déning Allah dadi katibanan ing patraping ipat-ipat dosa lan dienggoni déning titah-titah sing wis kapesthèkaké tumuju marang sangsara lan pati. Katon ora ana dalan uwal tumrap wong-wong sing wis nerak angger-anggering Torèt. Para malaékat mandheg anggoné ngidungaké kidung pamuji. Ing sakuloné plataran-plataran swarga ana pangadhuh awit saka karusakan sing digawé déning dosa.”
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Putraning Allah, Panglimané swarga ingkang mulya, kaentas dening welas asih dhateng umat manungsa ingkang sampun tiba. Manahipun kagerakaken dening sih kadarman tanpa winates nalika kasusahaning jagad ingkang kasasar munggah wonten ing ngajengipun. Nanging sih ilahi sampun ngrancang satunggaling rancangan supados manungsa saged kapitulungan. Angger-anggering Allah ingkang sampun kapecah nuntut nyawaning tiyang dosa. Ing salumahing jagad raya, namung wonten Setunggal ingkang saged, nggentosi manungsa, nyembadani tuntutanipun. Awit angger-angger ilahi punika suci kados déné Allah piyambak, namung Setunggal ingkang sami kaliyan Allah ingkang saged damel pangruwating dosa tumrap panerakipun. Kejawi Kristus, boten wonten satunggal-tunggalipun ingkang saged nebus manungsa ingkang sampun tiba saking ipat-ipating angger-angger lan ngirid piyambakipun malih mlebet ing kasalarasan kaliyan Swarga. Kristus badhé nanggel piyambak kalepatan lan isinipun dosa—dosa ingkang mekak sanget wonten ing ngarsanipun Allah ingkang suci saéngga kedah misahaken Sang Rama lan Sang Putra. Kristus badhé ngantos dumugi ing paleburaning kasangsaran kang paling jero kanggo ngluwari umat manungsa ingkang sampun karusak.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Ing ngarsanipun Sang Rama Panjenenganipun nyuwun kanthi temen tumrap pihakipun tiyang dosa, dene sakehing bala swarga ngentosi asilipun kanthi kakencenganing manah ingkang boten saged kaandharaken dening tembung. Dangu sanget lumampahipun rerembugan ingkang rahasia punika—‘pitutur karukunan’ (Zakharia 6:13) tumrap para putraning manungsa ingkang sampun tiba ing dosa. Rancangan karahayon sampun katetepaken sadèrèngipun nitahakening bumi; awit Kristus punika ‘Cempening Allah, ingkang sampun kasembelih wiwit dumadinipun jagad’ (Wahyu 13:8); nanging punika dados perjuangan, malah tumrap Sang Raja jagad raya, kanggé masrahaken Putranipun supados pejah kagem bangsa ingkang kaluputan. Nanging ‘Amarga Allah anggone ngasihi marang jagad iki mangkono gedhene, nganti masrahake Kang Putra ontang-anting, supaya saben wong kang pracaya marang Panjenengane aja nganti nemu karusakan, nanging nduwenana urip langgeng.’ Yokanan 3:16. Dhuh, saestu rahasianing panebusan! sih-katresnanipun Allah tumrap jagad ingkang boten ngasihi Panjenenganipun! Sinten ingkang saged mangertos jeroning katresnan punika, ingkang ‘nglangkungi sakehing kawruh’? Lumantar jaman-jaman tanpa wekasan, manah-manah langgeng, nalika ngupadi mangertos rahasianing katresnan ingkang boten kaselami punika, badhé kaéraman lan manembah.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Allah kapesthèkaké badhé kauningakén ana ing Kristus, ‘ngguyubaké jagad karo Panjenengané piyambak.’ 2 Korinta 5:19. Manungsa sampun dados mekaten asor déning dosa, saéngga boten saged tumrap piyambakipun piyambak rawuh malih ing karukunan kaliyan Panjenenganipun ingkang sipatipun kasucèn lan kabecikan. Nanging Kristus, sasampunipun nebus manungsa saking paukumaning angger-anggering Toret, saged maringaken kasektèn ilahi supados manunggal kaliyan upayaning manungsa. Mangkono, lumantar pamratobat dhateng Allah lan pracaya dhateng Kristus, para putraning Adam ingkang sampun tiba saged malih dados ‘para putraning Allah.’ 1 Yokanan 3:2.” Patriarchs and Prophets, 63, 64.