God never changes, and therefore Adventism is judged in its fourth generation.
Allah ora nate owah, mula Adventisme diadili ing generasi kaping papat.
“‘And he called to the man clothed with linen, which had the 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. And to the others he said in mine hearing, 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.’
“‘Panjenengané banjur nyeluk marang wong sing kasandhangan léna, sing ana piranti tinta panulis ing sacedhaké; lan Pangéran ngandika marang panjenengané, Lumakua ngliwati tengahing kutha, ngliwati tengahing Yérusalèm, lan wènèhana tandha ing bathuké wong-wong sing nggresah lan sesambat marga saka sakehé kanisthan sing katindakaké ing tengahé. Lan marang wong-wong liyané Panjenengané ngandika ana ing pangrunguku, Tindakna sawisé dhèwèké ngliwati kutha, lan patenana: mripatmu aja melas, lan aja padha duwé welas asih: patenana nganti tumpes wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wanita: nanging aja nyedhaki sapa waé wong sing ana tandhané; lan wiwitana ana ing pasucèn-Ku. Banjur wong-wong mau wiwit marang para pinituwa sing ana ing ngarepé Pedalemané.’”
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Yesus wis arep nilar kursi sih-rahmat ing papan suci swarga kanggo ngagem sandhangan piwales lan nyirnakaké bebenduné lumantar paukuman marang wong-wong sing ora nanggapi pepadhang sing wis diparingaké Gusti Allah marang wong-wong mau. ‘Amarga ukuman marang pakaryan ala ora enggal ditindakaké, mulané atiné anak-anaké manungsa kebak netep kanggo nindakaké piala.’ Tinimbang dilunakké déning kasabaran lan dawaé panggandhènging pangaksama sing wis katindakaké déning Pangéran marang wong-wong mau, wong-wong sing ora wedi marang Gusti Allah lan ora tresna marang kayektèn malah nguwataké atiné ing laku pialané. Nanging uga ana wates tumrap pangaksamané Gusti Allah, lan akèh wong wis ngluwihi wates-wates iki. Wong-wong mau wis nerak watesing sih-rahmat, mulané Gusti Allah kudu tumindak campur tangan lan mbélani kaurmatané piyambak.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Bab bangsa Amori, Pangéran ngandika: “Ing turun kaping papat, wong-wong mau bakal bali mrene maneh; awit pialahe bangsa Amori durung kebak.” Sanadyan bangsa iki katon cetha amarga panyembah brahalane lan kabobrokane, bangsa iku durung ngembaki tuwung pialahe, lan Allah durung maringi dhawuh supaya dirusak nganti tumpes. Bangsa-bangsa iku kudu ndeleng panguwaos ilahi kababar kanthi cara kang cetha banget, supaya padha ora kari duwe alesan. Sang Pencipta kang kebak sih-kawelasan kersa ngendelake pialahe nganti tekan turun kaping papat. Banjur, manawa ora katon owah-owahan marang kang luwih becik, paukuman-paukumané bakal tumiba marang wong-wong mau.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
Kanthi katemtuan kang tanpa kleru, Sang Tanpa Wates isih tetep nyathet pitungan karo sakehing bangsa. Nalika sih-rahmat Panjenengane kaaturake lumantar panyuwunan supaya padha mratobat, pitungan iki bakal tetep kabuka; nanging manawa cacahing iku wus tekan ing sawatara ukuran kang wis katetepake dening Allah, paladosan bebenduning Panjenengane wiwit katindakaké. Pitungan iku ditutup. Kasabaran ilahi mandheg. Ora ana maneh panyuwunan sih-rahmat kanggo mbélani wong-wong mau.
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Nabi, nalika nyawang ngliwati jaman-jaman, ndeleng mangsa iki kaatur ing ngarsaning pandelengé. Bangsa-bangsa ing jaman iki wis nampa sih-rahmat kang tanpa tandhing. Berkah-berkah pilihan saka swarga wis diparingaké marang wong-wong mau, nanging tambahing gumunggung, srakah, panyembahan brahala, pangina marang Allah, lan rasa ora matur nuwun kang asor kacathet tumrap wong-wong mau. Wong-wong mau kanthi cepet lagi nutup petungané karo Allah.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Nanging kang ndadèkaké aku gumeter iku kasunyatan yèn wong-wong sing wus nampa pepadhang lan hak istiméwa kang paling gedhé malah wis kacemaran déning piala kang ngrembaka. Amarga diprabawai déning wong-wong duraka ing sakiwa-tengené, akèh wong, malah saka antarané wong-wong sing ngakoni kayektèn, wus dadi adhem lan kasurung mudhun déning iliné piala kang kuwat. Panacad kang lumrah diuncalké marang kasaléhan lan kasucèn sejati ndadèkaké wong-wong sing ora ngladosi sesambungan kang raket karo Gusti Allah ilang pangajèné marang angger-anggering-É. Saupama padha lumaku manut pepadhang lan mituhu marang kayektèn saka ing ati, angger-angger suci iki mesthiné bakal saya aji tumrap wong-wong mau nalika angger-angger iku diasoraké lan disingkiraké mangkono. Kaya déné rasa ora ngajèni marang angger-anggering Gusti Allah saya cetha katingal, mangkono uga garis pamisah antarané para sing netepi angger-angger iku lan donya saya cetha béda. Katresnan marang pranatan-pranatan ilahi saya mundhak ing golongan siji, sapira dene rasa nistha marang pranatan-pranatan mau saya mundhak ing golongan sijiné.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Krisis iku saya cepet nyedhak. Angka-angka sing saya ngrembaka kanthi cepet nuduhake manawa wektu kanggo panjengukané Allah wus meh tekan. Sanadyan Panjenengané ora kersa ngukum, nanging Panjenengané mesthi bakal ngukum, lan iku kanthi enggal. Wong-wong sing lumaku ana ing pepadhang bakal weruh pratandha-pratandha bebaya sing lagi nyedhak; nanging wong-wong mau aja nganti lungguh meneng kanthi tentrem, tanpa prihatin, mung ngentèni karusakan iku, nalika nyenengaké awaké dhéwé nganggo kapitadosan yèn Allah bakal ngreksa umaté ing dina panjengukan. Mbauré adoh saka mangkono. Wong-wong mau kudu nyadari yèn iku dadi kuwajibané kanggo nyambut gawé kanthi temen-temen kanggo nylametaké wong liya, nalika kanthi pracaya sing kuwat nyawang marang Allah nyuwun pitulungan. ‘Pandongané wong mursid sing tumemen lan sregep kuwi gedhé banget pigunané.’
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ragi kasalihan durung sakabèhé kelangan kakuwatané. Nalika bebaya lan kasangsaraning gréja paling gedhé, golongan cilik sing ngadeg ana ing pepadhang bakal nggresah lan sesambat marga saka sakehing panggawé nistha kang katindakaké ana ing nagara. Nanging luwih-luwih manèh pandongané bakal munggah kanggo mihak marang gréja, amarga para warga gréja nindakaké manut padatané donya.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
Pandonga kang temen-temen saka sathithik wong setya iki ora bakal muspra. Nalika Gusti miyos minangka Panebus paukuman, Panjenengane uga bakal miyos minangka Pangreksa tumrap sakèhé wong sing wis ngreksa iman ing kasucèné lan njaga awaké dhéwé supaya tanpa cacad déning donya. Ing wektu iki Gusti Allah wis janji bakal mbélani para pilihané piyambak kang sesambat marang Panjenengané rina lan wengi, senadyan Panjenengané suwe nandhang sabar marang wong-wong mau.
“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.” Testimonies, volume 5, 207–210.
“Pepakoné mangkéné: ‘Lumakua ngliwati tengahing kutha iku, ngliwati tengahing Yerusalem, lan pasangen tandha ana ing bathuké para wong sing sesambat lan nangis marga saka sakehé panggawé nistha sing ditindakaké ana ing tengahé.’ Wong-wong sing sesambat lan nangis iki wus padha martakaké tembung-tembunging urip; padha mratelakaké kaluputan, menehi pitutur, lan nyuwun kanthi temen. Sawetara wong sing wus ngurmati Gusti Allah kanthi cara sing nisthakaké mratobat lan ngasoraké atiné ana ing ngarsané Panjenengané. Nanging kamulyaning Pangéran wus tindak saka Israèl; sanajan akèh isih tetep nindakaké tata-caraning agama, kasektèn lan ngarsané wus ora ana.” Testimonies, jilid 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Gambaran ngenani paukumaning Allah sing dipunsebat déning Sister White ing pethikan punika inggih punika paukuman ingkang dipunparingaken dhateng kutha Yerusalem, ingkang ing dinten-dinten pungkasan punika dados pasamuwan Advent Dina Kaping Pitu. Paukuman punika dipunampungi nalika angger-angger Minggu, awit wonten ing ngriku meterai Allah lan tandhaing kéwan punika dipuntempelaken. Yehezkiel bab wolu nedahaken sekawan pangawulan nistha ingkang saya munggah. Ayat kapisan negesaken bilih wahyu punika kedah dipunpahami pas sadèrèngipun wekdal kasempatan sih-rahmat katutup, kanthi nandhesaken dinten kaping gangsal saking wulan kaping enem ing taun kaping enem.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Yèhézkiel ora prelu nyakup titik rujukan sajarah iku. Dhèwèké bisa waé mung nulis, “Lan kalakon, nalika aku lungguh ana ing omahku, lan para pinituwané Yehuda padha lungguh ana ing ngarepku, manawa astané Pangéran Yéhuwah tumiba ana ing kono marang aku.” Kasunyatan yèn dhèwèké nyakup rujukan marang dina sadurungé “666,” iku minangka rujukan kenabian tumrap para siswaing ramalan. Rujukan iki, tumrap wong-wong kang nduwèni kamenangan ngungkuli angka saka jenenging kéwan galak, padha mangertèni yèn “666” iku sawijining unsur saka Wahyué Gusti Yésus Kristus, kang kabukak segelé sawatara sadurungé wektu kasempataning sih-rahmat katutup. Wong-wong mau mangertèni bab iki, awit wong-wong mau iku umaté Allah, kang miturut Petrus, “ing jaman biyèn dudu umaté Allah.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
Ing 1 Petrus bab loro, umat sing saiki dadi umat Allah, “wis ngrasakaké manawa Gusti iku sih-rahmat.” Wong-wong mau yaiku wong-wong sing sacara kenabian “wis mangan” pangandikané Allah, béda karo wong-wong sing ora gelem mangan pangandikané Allah. Kabèh para nabi padha ngandika bab dina-dina wekasan, lan ing Yohanes bab enem, Gusti Yésus maringi piwulang manawa para sakabate kudu mangan dagingé lan ngombé getihé. Ing bab iku, para sakabat sing ora gelem mangan dagingé lan ngombé getihé tumindak mangkono ana ing ayat sèket enem.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Wiwit wektu iku, akèh saka para sakabate padha mundur, lan ora lumaku bebarengan karo Panjenengané manèh. Yokanan 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Para wong wicaksana kang mangan daging lan ngombé getihé Kristus ing dina-dina wekasan, padha mangerténi yèn Kristus, minangka Palmoni, iku Sang Panganthèng Ajaib, lan padha ngenali tandha astanipun nalika dipratelakaké. Angka “665,” ing ayat pambukaning Yeheskiel wolung, ana ing kono, kanggo sapa waé kang gelem mirsani, minangka pratandha paling ora tumrap rong titik wangsit kang wigati. Kang kapisan yaiku yèn pawarta iku kudu dimangertèni minangka nyakup sawatara mangsa sadurungé hukum Minggu. Kang kapindho yaiku yèn angka “666” ana ing salah siji saka mung rong ayat ing kitab Wahyu, kang diparengaké katrangan kanthi netepaké yèn “para wong wicaksana” bakal mangerti ing dina-dina wekasan.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Ing kéné ana kawicaksanan. Sapa sing nduwèni pangerten, etangen cacahé kéwan iku; awit iku cacahing manungsa; lan cacahé iku nem atus sawidak enem. Wahyu 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
Para “wicaksana” kang mangertèni tambahing kawruh ing dina-dina pungkasan, nalika Wahyu bab Gusti Yésus Kristus kabukak segelé, bakal sumurup manawa “666” iku sawijining pralambang sunnat sing wigati, amarga wong-wong mau wis olèh kamenangan ngungkuli angka iku. Mulané, Ézékiel ing pasal wolu nepangaké sawijining pambaléla kang saya mundhak, kang kagambar lumantar papat kanisthan sing saya tambah gedhé. Sing pungkasan mratélakaké manawa para wong gemblung padha sujud marang srengéngé, mangkono maringi tandha paukumané Yérusalèm (Adventisme), ing dina-dina pungkasan. Paukuman iku kalakon ing turun kaping papat. Papat kanisthan iku dadi pralambang tumrap papat turun Adventisme Laodikia.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Generasi kapisan wiwit ing taun 1863, kanthi pambrontakan marang sumpahe Musa babagan “pitung kaping.” Rong puluh lima taun sawisé iku, pambrontakan taun 1888 kawujud. Telung puluh siji taun sawisé iku, pambrontakan taun 1919 dumadi, kang diwakili déning buku anggitane W. W. Prescott, “The Doctrine of Christ”. Telung puluh wolu taun sawisé iku maneh, ing taun 1957, dumadi pambrontakan kang diwakili déning buku “Questions on Doctrine”. Saiki kita bakal wiwit nduduhaké apa sababé papat tenger dalan iki cocog karo papat panggawé nistha ing Yéhezkiel wolu.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
Ing taun 1863, Adventisme Laodikia ngenalaké sawijining bagan anyar kanggo nggantèkaké rong bagan sing dadi panggenepané dhawuh ing Habakuk pasal loro supaya “tulisen wahyu iku lan cethakna ana ing papan-papan.” Bagan taun 1863 mau mbuwang “pitung mangsa” saka gambaran kenabian, déné ing rong bagan suci mau “pitung mangsa” iku ana bebarengan karo 1260, 1290, lan 1335. Ing kitab Habakuk, dhawuh mau nandhani yèn papan-papan kuwi (jamak) bakal diterbitaké kanthi cara supaya “sing maca bisa mlayu.” Bagan taun 1863 kuwi wis nyimpang banget saka teges kang satemené, nganti mbutuhaké sawijining lembar panerang kanggo ngancani. Ora mungkin wong ndeleng bagan taun 1863 kuwi banjur “mlayu” tanpa ana lembar panerang tambahan.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Lan Pangéran mangsuli marang aku, pangandikané, Tulisen wahyu iku, lan gamblangna ana ing loh-loh, supaya sing maca bisa mlayu. Habakuk 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
Bagan taun 1863 iku sawijining tiron sing dirancang kanggo nutupi kang satemené, kaya sing dideleng William Miller ing impèné. Loro bagan suci iku dadi pralambang prejanjian sing digawe déning Kristus karo umat sing nembe ngasta kalungguhan minangka sungu Protestan kang sejati saka kéwan bumi. Loro bagan mau makili sawijining pralambang sesambetan prejanjian antarané para Millerit lan Kristus, kang dumadakan rawuh menyang Padalemané ing taun 1844, lan nalika Panjenengané rawuh, Panjenengané rawuh minangka Utusan Prejanjian. Israèl kuna nggambarake Israèl modern, lan nalika Kristus ngetokaké Israèl kuna saka pangawulan ing Mesir, Panjenengané marakaké pralambang tumrap wektu nalika Panjenengané bakal ngetokaké Israèl modern saka pangawulan sajroning sèwu rong atus suwidak taun pamaréntahan kapausan. Sister White bola-bali njunjung loro sajarah iki minangka sajarah-sajarah kang sejajar.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ing dhateng kita lagi sumunar pepadhang kang kaimpun saka jaman-jaman biyen. Cathetan bab kalalèné Israèl wis dilestarekaké kanggo madhangi pangerten kita. Ing jaman iki Allah wis ngasta astanipun kanggo nglumpukaké marang Panjenengané piyambak satunggaling umat saka saben bangsa, kaum, lan basa. Ing gerakan advent Panjenengané wis makarya tumrap warisan kagungané, padha kaya Panjenengané makarya tumrap wong Israèl nalika nuntun wong-wong mau metu saka Mesir. Ing kuciwane gedhé taun 1844, pracayané umat-Nya diuji kaya pracayané wong Ibrani ana ing Segara Abang.” Testimonies, jilid 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Nalika Gusti lumebu ing prajanjian karo Israel kuna, Panjenengane maringi loro loh kanggo nggambarake sesambetan prajanjian iku. Nalika Gusti lumebu ing prajanjian karo Israel modern, Panjenengane maringi loro loh kanggo nggambarake sesambetan prajanjian iku. Loro loh angger-angger Sepuluh mau minangka pralambang saka loro lohé Habakuk. Panjenengane maringi marang wong-wong mau loro loh iku sawatara wektu sawisé nyabrang Segara Abang, kang déning Sister White dipadhakaké karo kuciwa gedhé taun 1844. Ora suwé sawisé 1844, miturut sajarah ramalan, Gusti ngasilaké loh kang kapindho. Israel kuna kadadèkaké minangka panyimpening angger-anggeré Allah, lan Israel modern kadadèkaké minangka panyimpening ora mung angger-anggeré Allah, nanging uga kayekten-kayekten ramalan kang agung iku.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“Gusti Allah sampun nimbali pasamuwanipun ing jaman punika, kados dene Panjenenganipun nimbali Israèl jaman rumiyin, supados jejeg dados pepadhang ing bumi. Kanthi pamisahing bebener ingkang kuwasa, lumantar pawartosipun malaékat kapisan, kaping kalih, lan kaping tiga, Panjenenganipun sampun misahaken tiyang-tiyang punika saking pasamuwan-pasamuwan lan saking donya, supados ndadosaken piyambakipun sami dados caket kanthi suci kaliyan Panjenenganipun. Panjenenganipun sampun ndadosaken piyambakipun sami dados para panyimpening angger-anggeripun, lan sampun masrahaken dhateng piyambakipun sami bebener-bebener ageng bab pamedhar wangsit kangge wekdal punika. Kados dene sabda-sabda suci ingkang kapitadosaken dhateng Israèl jaman rumiyin, makaten punika minangka titipan suci ingkang kedah dipunwartakaken dhateng donya.” Testimonies, jilid 5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Kalih Pepakon ingkang kapisan nedahaken sengiting Allah dhateng panyembahan brahala, lan wonten ing kalih Pepakon kapisan punika Panjenenganipun netepaken bilih paukuman kalampahan dumugi generasi kaping tiga lan kaping sekawan, awit Panjenenganipun netepaken bilih Panjenenganipun punika Allah ingkang cemburu.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Angger-anggering Toret iku ora kapratelakake ing wektu iki mung mligi kanggo kabecikané wong Ibrani waé. Gusti Allah ngurmati wong-wong mau kanthi ndadèkaké padha dadi penjaga lan pamiliharaing Toret Panjenengané, nanging Toret iku kudu dicekel minangka titipan suci kanggo saindenging jagad. Pepakon-pepakon ing Dekalog cocog tumrap sakèhé umat manungsa, lan pepakon-pepakon mau kaparingaké kanggo piwulang lan pamaréntahané kabèh. Sepuluh pepakon, cekak, jangkep, lan nduwèni wewenang, nyakup kuwajiban manungsa marang Gusti Allah lan marang sapepadhanipun; lan kabèh mau dhedhasar marang asas dhasar kang agung, yaiku katresnan. ‘Kowé bakal tresna marang Pangéran, Allahmu, kalawan sakehing atimu, lan kalawan sakehing nyawamu, lan kalawan sakehing kekuwatanmu, lan kalawan sakehing budimu; lan marang pepadhamu kaya marang awakmu dhéwé.’ Lukas 10:27. Delengen uga Pangandharing Toret 6:4, 5; Imamat 19:18. Ing Sepuluh Préntah, asas-asas iki diandharaké kanthi rinci, lan digawé bisa ditrapaké marang kahanan lan kaanané manungsa.”
“‘Thou shalt have no other gods before Me.’
“Aja ana allah liyané ana ing ngarsaku.”
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
“Yéhuwah, Pribadi kang langgeng, ana dening Diri-Nya piyambak, ora kinawruhan minangka kang katitahaké, Panjenengané piyambak iku Sumber lan Panyengkuyung samubarang kabèh, mung Panjenengané piyambak kang kagungan hak nampi pakurmatan lan pangibadah kang paling luhur. Manungsa dipunlarang maringaké marang barang liya apa waé papan kang kapisan ing katresnané utawa ing pangabektiné. Apa waé kang kita emut lan tresnani nganti nyuda katresnan kita marang Allah utawa ngalang-alangi pangabdian kang dadi kagungané Panjenengané, iku kang kita dadèkaké allah.”
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
“Aja gawé reca ukir kanggo awakmu dhéwé, utawa rupa apa waé sing ana ing swarga ing dhuwur, utawa sing ana ing bumi ing ngisor, utawa sing ana ing banyu ing sangisoring bumi; aja sujud nyembah marang iku, utawa ngabekti marang iku.”
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Angger-angger kapindho nglarang nyembah Gusti Allah kang sejati lumantar reca utawa pepindhan. Akeh bangsa kapir padha ngakoni manawa reca-recane mung minangka wujud utawa pralambang kang lumantar iku Ketuhanan disembah, nanging Gusti Allah wus netepake manawa pangibadah kang mangkono iku dosa. Upaya kanggo nggambarake Kang Langgeng lumantar barang-barang jasmani bakal ngasorake pangerten manungsa bab Gusti Allah. Pikiran, kang kasimpang saka kasampurnan Yehuwah kang tanpa wates, bakal kesengsem marang titah tinimbang marang Sang Pencipta. Lan kaya mangkono nalika pangertene bab Gusti Allah saya ngasor, mangkono uga manungsa bakal saya asor.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Aku, Yéhuwah Allahmu, iku Allah kang cemburu.’ Sesambetan kang raket lan suci antarane Allah lan umaté dipralambangaké kanthi pepindhan bebrayan. Marga panyembahan brahala iku jina rohani, mula paukumaning Allah marang iku trep diarani cemburu.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Cemburuné Allah kanthi mligi kawedhar marang brahala, lan dudu prakara kebeneran manawa kasangsaran kang kapisan ing Yehezkiel bab wolu iku “sawijining reca cemburu.”
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Lan kelakoné ana ing taun kaping nem, ing sasi kaping nem, ing dina kaping lima ing sasi iku, nalika aku lagi lenggah ana ing omahku, lan para pinituwa Yehuda padha lenggah ana ing ngarepku, tangané Pangéran Allah tumiba marang aku ana ing kono. Banjur aku ndeleng, lah ana sapérangan rupa kaya panampakaning geni: saka panampakaning pinggulé tumeka ing ngisor, geni; lan saka pinggulé tumeka ing dhuwur, kaya panampakaning pepadhang, kaya warna ambar. Lan Panjenengané nguluraké sapérangan wujud tangan, banjur nyekel aku ing sacengkok rambut ing sirahku; lan roh ngangkat aku ana ing antaraning bumi lan langit, lan nggawa aku ana ing wahyu-wahyuné Allah menyang Yerusalem, menyang lawanging gapura njero kang madhep menyang lor; ing kono ana papaning reca cemburu, kang njalari cemburu. Lan, lah, kamulyaning Allahé Israel ana ing kono, miturut wahyu kang dakdeleng ana ing tanah rata. Banjur Panjenengané ngandika marang aku, “Hé anaking manungsa, samengko ungakna mripatmu menyang arah lor.” Mulané aku banjur ngungakaké mripatku menyang arah lor, lan lah, ana ing sisih lor lawanging gapura mesbèh iku reca cemburu mau ana ing lawang mlebu. Ezekiel 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Arca meri iku minangka kang kapisan saka papat kekejian sing saya ngambra-ambra sing kaparingaké marang Yéhezkièl. Arca meri iku nggambarake wiwitaning kang kapisan saka papat turuning generasi pambrontakan sing saya ngambra-ambra ing Adventisme. Generasi kapisan diwiwiti ing taun 1863.
We will continue this study in the next article.
Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Saben nabi jaman kuna ngandika ora sapira kanggo jamane dhewe tinimbang kanggo jaman kita, saéngga wewatoning pamedhar sabdané isih tetep lumaku tumrap kita. ‘Saiki kabèh prakara iki kadadéan marang wong-wong mau minangka tuladha: lan iku kabèh katulis kanggo pepènget kita, yaiku kita kang wis katempuhan pungkasaning jagad.’ 1 Korinta 10:11. ‘Dudu kanggo awake dhewe, nanging kanggo kita wong-wong mau padha ngladèni prakara-prakara iku, kang saiki wis diwartakaké marang kowé déning wong-wong kang martakaké Injil marang kowé kanthi Roh Suci kang katurunaké saka swarga; prakara-prakara iku kang para malaékat padha kersa nyawang kanthi temen.’ 1 Pétrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Alkitab wis nglumpukaké lan ngiket dadi siji sakèhé kasugihané kanggo generasi pungkasan iki. Kabèh prastawa agung lan tindak-tanduk sajarah Prajanjian Lawas sing suci lan nggegirisi wis kelakon, lan lagi diulang maneh, ana ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.