The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
Wewatoning lebak pangliyan. Apa kang njalari kowe saiki, nganti kowe sakabèhé padha munggah menyang payon-payoning omah? Hé kutha kang kebak riribed, kutha kang rame gumuruh, kutha kang bungah; wong-wongmu sing kapatèni iku ora dipatèni déning pedhang, lan ora mati ana ing paprangan. Kabèh para panggedhému padha mlayu bebarengan, padha kabanda déning para pamanah; kabèh sing kapanggih ana ing antaramu padha kabanda bebarengan, ya iku wong-wong kang wis mlayu saka papan kang adoh. Mulané aku ngandika, Aja nyawang aku; aku bakal nangis banget, aja ngupaya nglipur aku, marga saka karusakaning putri bangsaku. Awit iki dina kasangsaran, lan dina katindhes, lan dina bingung-bingung, saka Pangéran Allahé sarwa dumadi, ana ing lebak pangliyan, dina ngrubuhaké témbok-témbok, lan dina sesambat marang gunung-gunung. Yesaya 22:1–5.
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
Ing kitab Yesaya, tembung “beban” kapanggih kaping wolulas. Saking rujukan-rujukan punika, sewelas langsung nandhesake ramalan karusakan, lan pitu rujukan sanèsipun ngemu teges bilih beban punika satunggaling prakawis ingkang dipunasta ing pundhak. Namung satunggal saking rujukan ingkang dipunterjemahaken dados “beban” ingkang nggambarake prakawis ingkang dipunasta ing pundhak lan ing wekdal ingkang sami ugi dados ramalan karusakan. Kawula badhe ngrembag rujukan satunggal punika, inggih punika tembung Ibrani ingkang nedahaken satunggaling prakawis ingkang dipunasta, nanging ugi dados ramalan karusakan; mila kawula nedahaken pambedan punika wiwit wiwitan, sanadyan kita boten badhe wangsul malih dhateng prakawis-prakawis punika ngantos ing tembe.
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
Bab punika boten samar gegayutan kaliyan tegesipun “lebak wawasan,” awit punika katandhesaken dados “Kutha Dawud” lan ugi dados “Yerusalem.” Lebak wawasan punika minangka rujukan dhateng Adventisme Laodikia sajroning sajarah enem ayat pungkasan saking Daniel sewelas. Yesaya netepaken konteks bebendhu punika kanthi sajarah ingkang kawecakakên wonten ing bab kalih dasa, kanthi ngandharaken penaklukan jagad kanthi saya majeng déning ratu Asyur ingkang naté ngutus sawijining pangarsan militèr aran Tartan kanggé ngrebut satunggaling kutha ing Mesir ingkang kawastanan Asdod.
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
Undhang-undhang Minggu kapacak ing Daniel sewelas ayat patang puluh siji, lan iku nandhani telung golongan sing “uwal” saka tanganing kapapaan nalika undhang-undhang Minggu ditetepake.
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
Ing taun nalika Tartan teka ing Asdod, (nalika Sargon, ratu Asyur, ngutus dheweke,) lan perang nglawan Asdod, banjur ngrebut kutha iku; ing wektu iku uga Pangeran ngandika lumantar Yésaya, putrané Amoz, mangkéné: Lungaa lan uwalana bagor saka ing pinggangmu, lan copota kasutmu saka sikilmu. Lan iya banjur nindakaké mangkono, lumaku wuda lan ora nganggo kasut. Lan Pangeran ngandika: Kaya déné abdi-Ku Yésaya wis lumaku wuda lan tanpa kasut telung taun dadi pratandha lan kaélokan tumrap Mesir lan tumrap Étiopia; mangkono uga ratu Asyur bakal nggawa wong Mesir dadi tawanan, lan wong Étiopia dadi wong buwangan, enom lan tuwa, wuda lan tanpa kasut, malah bokongé kabukak, dadi kawirangan tumrap Mesir. Lan wong-wong mau bakal wedi lan kawirangan marga saka Étiopia, sing dadi pangarep-arepé, lan marga saka Mesir, sing dadi kaluhurané. Lan pedunung pulo iki bakal kandha ing dina iku: Lah, kaya mangkéné iki pangarep-arepé kita, kang dadi pangungsèné kita kanggo njaluk pitulungan supaya kita kapitulungan lan kaluwaraké saka ratu Asyur; lan kepriyé kita bakal bisa uwal? Yésaya 20:1–6.
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
Pitakon kang diangkat déning para pedunung pulo iku yaiku kepriyé anggoné padha uwal saka raja Asyur, kang uga dipratélakaké minangka raja saka lor ing Daniel sewelas.
He [the king of the north] 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.
Panjenengané [raja saka sisih lor] uga bakal mlebu menyang tanah kamulyan, lan akèh nagara bakal dirubuhaké; nanging iki bakal uwal saka tangane, yaiku Edom, lan Moab, lan para pangareping bani Amon. Daniel 11:41.
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
Ing ayat iki angger-angger Minggu ing Amérika Sarékat diidhentifikasi, lan ana sawatara nuansa alus ing wacana Daniel kang pantes digatekaké. Ana telung ayat jejèr ing Daniel pasal sewelas ayat patang puluh tekan patang puluh telu, sing kabèh padha ngidhentifikasi “negara-negara.” Ing ayat patang puluh negara-negara kang nglambangaké tilas Uni Sovyèt padha kasapu lunga déning kapausan lan Amérika Sarékat ing taun 1989. Para sejarawan modhèren netepaké kasunyatan iki.
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
Banjur ing ayat kaping patang puluh loro kita manggihaké tembung “negara-negara” sing nggambarake kabèh negara ing bumi iki, nalika raja saka sisih lor (kapapaan) ngrebut Mesir, sing nggambarake saindenging jagad. Iku salah siji saka nuansa-nuansa mau. Nuansa sijiné saka loro nuansa sing dakkarepaké ing telung ayat iku nyangkut tembung “uwal” ing ayat patang puluh siji lan banjur maneh ing ayat patang puluh loro. Iku loro tembung Ibrani sing béda, senadyan loro-loroné padha diterjemahaké dadi “uwal.” Tembung Ibrani sing diterjemahaké dadi “uwal” ing ayat patang puluh loro ateges ora nemu pangluwaran, amarga nalika “sepuluh raja” sing nggambarake Perserikatan Bangsa-Bangsa sarujuk masrahaké pamaréntahan donya siji marang pangwasané kéwan paus, ora ana uwal—ora ana pangluwaran.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
Lan sungu sepuluh kang kokdeleng iku raja-raja sepuluh, kang durung nampani karajan; nanging bakal nampani panguwasa minangka raja sajrone sajam bebarengan karo kewan iku. Wong-wong mau padha saiyeg saeka praya, lan bakal masrahake kakuwasan lan kekuwatane marang kewan iku. Wong-wong mau bakal perang nglawan Sang Cempé, lan Sang Cempé bakal ngalahake wong-wong mau; awit Panjenengane iku Gustining para gusti, lan Rajaning para raja; lan wong-wong kang nunggil karo Panjenengane iku padha katimbalan, kapilih, lan setya. Lan pangandikane marang aku, Banyu-banyu kang kokdeleng, panggonane wanita sundal iku lenggah, iku para bangsa, lan wong akèh, lan para bangsa, lan basa-basa. Lan sungu sepuluh kang kokdeleng ana ing kewan iku, wong-wong mau bakal sengit marang wanita sundal iku, lan bakal ndadekake dheweke sepi lan wuda, lan bakal mangan daginge, lan ngobong dheweke nganggo geni. Awit Gusti Allah wus nancepaké ing atine wong-wong mau supaya netepi karsane Panjenengane, lan supaya padha sarujuk, lan masrahake karajane marang kewan iku, nganti pangandikane Gusti Allah kelakon. Wahyu 17:12–17.
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
“Raja sepuluh” iki bola-bali kasebut ing pangandikané Allah, lan ing crita Élia, Akhab, raja Israèl, iku dadi kepalaing sapuluh taler, lan dhèwèké krama karo Izébel. Izébel iku kapausan ing pungkasaning jagad, Élia iku para utusaning piweling malaékat katelu, lan Akhab iku kepalaing sawijining pasamuwan raja sapuluh. Akhab nggambarake Amérikah Sarékat minangka pimpinaning Perserikatan Bangsa-Bangsa sajroning sajarah sunnatènèng nubuatan bab angger-angger Minggu. Nalika Mesir kaasta déning Asyur, raja sisih lor ing Dhanièl sewelas patang puluh loro nembe waé meksa raja-raja sapuluh supaya sarujuk masrahaké karajané marang kakuwasan kapausan.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Nalika kita saya nyedhaki krisis pungkasan, prakara kang wigati banget yaiku supaya ana karukunan lan kasawijèn ing antarané piranti-piranti kagungané Gusti. Donya iki kebak prahara, perang, lan pasulayan. Nanging ana ing sangisoré siji sirah—kuwasa kepausan—umat bakal manunggal kanggo nglawan Gusti Allah ana ing pribadi para seksi-Né. Pasawijèn iki dipasakaké déning si murtad agung. Nalika dhèwèké ngupaya nyawijèkaké para agèn-é ing peperangan nglawan kayektèn, dhèwèké uga bakal nyambut gawé kanggo mecah lan nyebaraké para panyengkuyungé. Rasa meri, panyana ala, guneman ala, iku kabèh diudhekaké déning dhèwèké kanggo nuwuhaké padudon lan pasulayan.” Testimonies, volume 7, 182.
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
Ing ayat patang puluh siji kita nemokake tembung “uwal,” lan kita uga nemokake tembung “uwal” ing ayat patang puluh loro, nanging kalorone iku rong tembung Ibrani sing béda. Tembung sing diterjemahaké dadi “uwal” ing ayat patang puluh siji tegesé uwal kaya déné amarga liciné. Iki minangka tembung sing diterjemahaké dadi “uwal” ing ayat nem saka Yesaya bab rong puluh. “Ing dina iku” “kang manggon ing pulo iki” padha takon kepiyé anggoné bisa uwal saka wong Asyur kang “ing dina iku” saya ngrebut jagad iki sethithik mbaka sethithik, kaya kang digambaraké ing Daniel sewelas lan ing sawetara pérangan Kitab Suci liyané.
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
Ing Daniel pasal sewelas ayat patang puluh siji, nalika kapausan, utawa kados dene dipunwastani déning Daniel, ratu ing sisih lor, utawa kados dene dipunwastani déning Yesaya, wong Asyur, lagi nelukaké “tanah kang mulya” kang nglambangaké Amérika Sarékat, ana loro golongan kang dipunpacakaken.
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.
Panjenengané uga bakal lumebu ing tanah kamulyan, lan akèh nagara bakal katumpes; nanging iki bakal luput saka tangané, yaiku Édom, Moab, lan para panggedhé saka bani Amon. Daniel 11:41.
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
Sawijining golongan yaiku “akeh wong” sing dijungkiringaké, lan golongan sijiné digambaraké minangka “Édom, Moab lan para pangarepé bani Amon.” Ing wektu angger-angger Minggu, Wahyu wolulas ayat papat nimbali wong-wong sing isih ana ing Babil supaya “metua.”
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.
Lan aku krungu swara liya saka swarga, mangkene pangandikane, Metua saka ing dheweke, he para umat-Ku, supaya kowe aja melu dadi pandumaning dosa-dosane, lan supaya kowe aja nampani paukumane. Wahyu 18:4.
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
Edom, Moab, lan para panggedhéné bani Amon iku wong-wong kang bisa uwal kanthi kelicikan, kaya déné bangsa-bangsa ing pulo sajroning Yesaya rong puluh padha ngarep-arep arep nindakaké mangkono.
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
Ing ayat patang puluh siji, nuansa liyané sing dakkarepake iku yaiku bilih ing ayat patang puluh, patang puluh siji, lan patang puluh loro kita manggihaké tembung “negara-negara,” nanging ing ayat patang puluh siji iku tembung tambahan, dudu ana ing tembung-tembung asli Daniel lan tembung iku ora pantes ana ing kono. Akeh negara wis digulingaké minangka panggenepan ayat patang puluh nalika ambruké Uni Soviet, lan akeh negara kajupuk nalika kapausan njupuk alih Perserikatan Bangsa-Bangsa. Nanging ing wektu hukum Minggu ana ing Amérika Sarékat, “akeh” sing digulingaké iku dudu akèh negara, nanging mung bisa dadi para Advent Hari Ketujuh.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
“Yèn pepadhang kayekten wus dipratélakaké marang kowé, mbabar Sabat ing pepakon kaping papat, lan nedahaké yèn ora ana dhasar sajroning Sabdaning Allah tumrap ngurmati dina Minggu, nanging kowé isih tetep ngugemi sabat palsu iku, sarta nampik nucèkaké Sabat kang déning Allah sinebut ‘dina-Ku kang suci,’ kowé nampani tandhané kéwan galak. Kapan iki kalakon? Nalika kowé manut marang pranatan kang mrentah kowé supaya kendel nyambut gawé ing dina Minggu lan nyembah marang Allah, sanadyan kowé ngerti yèn ora ana tembung siji waé ing Kitab Suci kang nuduhaké yèn dina Minggu iku liya kajaba mung dina lumrah kanggo nyambut gawé, kowé sarujuk nampani tandhané kéwan galak, lan nampik segelé Allah.” Review and Herald, July 13, 1897.
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
Saben anggota pasamuwan Advent Dina Kaping Pitu nampa piwulang ngenani Sabat nalika dhèwèké sapisan dadi anggota pasamuwan lumantar baptisan, lan dhèwèké kaanggep tanggung jawab marang “pepadhanging kayektèn” bab Sabat.
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Pangowahan Sabat iku minangka pratandha utawa tandha wewenangé gréja Romawi. Wong-wong kang, kanthi mangertèni tuntutaning pepakon kaping papat, milih nindakaké pangrèwangan sabat palsu minangka gantiné Sabat kang sejati, kanthi mangkono padha ngaturaké pakurmatan marang kakuwatan kang mung déning iku prakara mau dipréntahaké. Tandhaning kéwan iku yaiku sabat kepausan, kang wis ditampa déning jagad minangka gantiné dina kang wis katetepaké déning Allah.
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
“Ora ana wong siji wae sing nganti saiki wis nampa tandha kéwan galak iku. Wektu pacoban durung tekan. Ana wong-wong Kristen sejati ing saben gréja, kalebu uga ing paguyuban Katulik Roma. Ora ana siji waé sing bakal kaukum sadurungé wong iku nampa pepadhang lan weruh kuwajibaning pepakon kaping papat. Nanging samangsa pranatan iku metu kanggo ngetrapaké sabat palsu, lan sesambaté malaékat katelu kanthi sora banter ngélingaké manungsa supaya waspada marang panyembahan marang kéwan galak lan reca wujude, garis pamisah antarane kang palsu lan kang sejati bakal katarik kanthi cetha. Banjur wong-wong sing isih terus lumaku ing panerak bakal nampa tandha kéwan galak.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“Kanthi langkah kang rikat kita lagi nyedhaki mangsa iki. Nalika gréja-gréja Protestan bakal sesarengan karo kakuwasan sekulèr kanggo nyengkuyung agama palsu, sing marga nentang iku para leluhuré tau nandhang panganiaya kang paling sengit, nalika iku dina Sabat kapausan bakal dileksanakaké kanthi wewenang gabungan saka gréja lan nagara. Bakal ana kamurtadan nasional, kang pungkasane mung bakal tumeka marang karusakan nasional.” Manuscript 51, 1899.
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
Nalika ukum Minggu dileksanakake, wong-wong siji-sijiné sing diprentah tanggung jawab tumrap pepadhangé malaékat katelu yaiku para Advent Hari Ketujuh, awit mung ing wektu iku wong-wong ing sanjabané Adventisme bakal katampèkaké marang pangujiané malaékat katelu. “Akeh” sing kauncalaké ing wektu ukum Minggu kuwi yaiku para Adventis Laodikia, awit “pangadilan diwiwiti saka brayaté Gusti Allah.”
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Mangkono wong kang pungkasan bakal dadi kang wiwitan, lan wong kang wiwitan dadi kang pungkasan; awit akeh kang katimbalan, nanging mung sathithik kang kapilih. Matius 20:16.
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
Yesaya punika dados “tetenger lan kaélokan” tumrap Mesir lan Etiopia ngenani panaklukan donya déning kepausan ingkang lumampah saya maju. Mesir punika Perserikatan Bangsa-Bangsa; Etiopia punika Amérika Sarékat, lan Asyur punika kepausan. Ing latar sajarah kenabian punika Yesaya wiwit ngaturaké rerangkén wangsit-wangsit karusakan. Bab selikur kalih punika ngenani tiyang-tiyang Laodikia ingkang katumpes ing wekdal angger-angger Minggu lan tiyang-tiyang Filadelfia ingkang nimbali “Edom, Moab lan para pangagenging bani Amon” medal saking Babil.
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
Adventisme Laodikia kakurangan watak kang perlu supaya kaslametake, lan padha dimuntahake metu saka tutuke Gusti ing wektu angger-angger dina Minggu. Aku nyathet kasunyatan iki mung kanggo nekanake pokok sabanjure. Yesaya rong puluh loro nggambarake alesan liyane manawa Laodikia ilang, awit ramalan paukuman iku katujokake marang lebak “wahyu.” Ana rong tembung Ibrani utama kang diterjemahake dadi “wahyu.” Sing siji makili runtutan prastawa-prastawa kenabian, lan sing sijine makili sawijining wahyu bab Kristus. Sing siji ana ing njaban greja lan sing sijine ana ing sajroning greja. Tembung ing bab rong puluh loro iku yaiku wahyu kang makili prastawa-prastawa kenabian, lan iku tembung sing padha kang diterjemahake dadi “wahyu” ing kitab Wulang Bebasan.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ing papan kang ora ana wahyu, bangsa dadi rusak; nanging wong kang netepi angger-anggering Toret, begja iku. Wulang Bebasan 29:18.
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
“beban saka lebak wahyu” iku pitedah ngenani loro golongan wong sing ngabekti ana ing pasamuwané Allah ing wekasaning jagad. Golongan siji, kang dilambangaké déning Syébna, yaiku Laodikia, lan golongan sijiné manèh yaiku Filadelfia, kang dilambangaké déning Eliakim bin Hilkia. Bedaning loro golongan iku ing bab iki mesthi padha karo bedaning ing pasemon bab sepuluh prawan. Golongan siji nduwèni lenga ing wektu tengah wengi, lan golongan sijiné ora nduwèni. “Lenga” minangka pralambang makili manéka warna bebener gumantung marang konteks panggonané tembung iku ditemokaké, nanging ing Yesaya likur loro, “lenga” saka sepuluh prawan iku dilambangaké déning tembung “wahyu.” Golongan siji nduwèni “lenga,” déné golongan sijiné ora nduwèni.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Wong-wong kang katetepaké lan kapilih déning pangurapan, kang jumeneng ing ngarsané Gusti, Pangéraning saindenging bumi, nduwèni kalenggahan kang biyèn diparingaké marang Sétan minangka kerub panudung. Lumantar para titah suci kang ngubengi dhamparé, Gusti njagi sesambungan kang tanpa pedhot karo para pendhudhuk bumi. Lenga emas iku nglambangaké sih-rahmat kang lumantar iku Gusti njagi supaya pepadhangé para pracaya tansah kasukani, supaya aja nganti kedhep-kedhep lan banjur mati. Saupama lenga suci iki ora diwutahaké saka swarga lumantar pawartos-pawartos saka Rohé Gusti, piranti-piranti piala bakal nduwèni pangwasané kabèh tumrap manungsa.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Gusti Allah kasirnakaké kamulyanipun nalika kita ora nampani pawartos-pawartos kang Panjenengané kintunakaké marang kita. Mangkono kita nampik lenga emas kang Panjenengané badhé tumpahaké menyang jiwa kita, supaya bisa katularaké marang wong-wong kang ana ing pepeteng. Nalika swara panggilan teka, ‘Lah, pangantèn lanang rawuh; metua kowe nglawan panjenengané,’ wong-wong kang durung nampani lenga suci, kang durung ngrembaka sih-rahmat Kristus ana ing sajroning atiné, bakal nemu, kaya para prawan bodho, yèn padha durung siyap sowan marang Gustiné. Ing sajroning awaké dhéwé, padha ora nduwèni kakuwatan kanggo olèh lenga iku, lan uripé padha remuk. Nanging manawa Roh Suci Allah dipun suwun, manawa kita nyuwun kanthi temen, kaya déné Musa, ‘Tingalana kamulyan Paduka marang kawula,’ katresnaning Allah bakal kapratelakaké kanthi lubèr ana ing ati kita. Liwat pipa-pipa emas, lenga emas bakal katularaké marang kita. ‘Dudu marga saka kakuwatan, utawa saka daya, nanging marga saka Roh-Ku, pangandikané Pangéran Balatentara.’ Kanthi nampani sorot padhang saka Srengéngé Kabeneran, para putraning Allah madhangi kaya pepadhang ana ing donya.” Review and Herald, 20 Juli 1897.
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
Rohing para nabi padha sarujuk siji lan sijiné, lan loro wong kang kadhapuk jebadané Zakharia iku uga loro seksi ing Wahyu sewelas.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
Babagan loro seksi mau, nabi nerangaké luwih lanjut: “Iki iku loro wit zaitun, lan loro kaki dian kang ngadeg ana ing ngarsané Gusti Allahing bumi.” “Pangandika Paduka,” pangandikané juru masmur, “iku pelita tumrap sikil kawula, lan pepadhang tumrap margi kawula.” Wahyu 11:4; Jabur 119:105. Loro seksi iku makili Kitab Suci Prajanjian Lawas lan Prajanjian Anyar. Kalorone dadi paseksi kang wigati tumrap asal-usul lan kalanggenganing angger-anggeré Allah. Kalorone uga dadi seksi tumrap rancangan karahayon. Lambang-lambang, kurban-kurban, lan pameca-pamecané Prajanjian Lawas nuduh marang Sang Juru Slamet kang bakal rawuh. Injil-injil lan layang-layang Prajanjian Anyar nyaritakaké bab Sang Juru Slamet kang wis rawuh miturut cara kang pas kaya kang wis dipratelakaké sadurungé lumantar lambang lan pameca-pameca.” The Great Controversy, 267.
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
Loro wong kang katetepaké déning jebadané Allah ing Zakharia nggambaraké prosès panyalurane pawarta sing katuduhaké ing Wahyu pasal siji. “Lenga” iku, yaiku “wahyu” kenabian ngenani prastawa-prastawa sajarah, disaluraké lumantar Prajanjian Lawas lan Prajanjian Anyar. Ing Wahyu sewelas, loro seksi iki, miturut konteksé, kaidhèntifikasi minangka Musa lan Élia. Musa lan Élia iku minangka pralambang tumrap dhiriné piyambak.
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
Nalika dipratélakaké bebarengan kaya ing Gunung Pangowahan Rupa utawa ing Wahyu pasal sewelas, wong-wong mau dadi pralambang rong kabeneran kang béda. Ing gunung iku, wong-wong mau nglambangaké para martir sajroning krisis hukum Minggu lan wong satus patang puluh papat èwu, déné ing Wahyu pasal sewelas wong-wong mau nglambangaké Prajanjian Lawas lan Prajanjian Anyar. Nanging tumrap Adventisme, wong-wong mau nglambangaké luwih saka iku. Loro seksi tumrap wong Yahudi yaiku “angger-anggering Torèt lan para nabi” kang nglambangaké Prajanjian Lawas, lan loro seksi tumrap wong Kristen yaiku Prajanjian Lawas lan Prajanjian Anyar, nanging tumrap Adventisme loro seksi iku yaiku Sabdaning Allah lan paseksèné Gusti Yésus. Mulané Yokanan ana ing Patmos.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Aku, Yohanes, kang uga dadi sadulurmu lan mitra panjenengan ing kasangsaran, lan ing Kraton sarta kasabarané Gusti Yesus Kristus, ana ing pulo kang aran Patmos, marga saka pangandikané Allah, lan marga saka paseksiné Yesus Kristus. Wahyu 1:9.
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
Ing Yesaya selikur loro, loro seksi yaiku Musa lan Elia digambarake, senadyan prakara iku mung bisa dimangertèni menawa panjenengan ngetrapake prinsip Alfa lan Omega marang pasal kasebut. Coba gatèkna ing ngendi Gusti Yesus miwiti katrangané bab “wahyu” kedadeyan-kedadeyan nabi marang para sakabaté ing dalan menyang Emaus.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
“Wiwit saka Musa, yaiku Alfa saka sajarah Kitab Suci, Kristus nerangake ana ing sakehing Kitab Suci prakara-prakara bab Panjenengané piyambak.” Desire of Ages, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
Élia iku nabi kang katon sadurungé dina gedhé lan nggegirisi saka Pangéran, nggawa pawarta kang dhedhasar asas Alfa lan Omega, mbalèkaké manah para rama (alfa) marang para anak (omega). Musa lan Élia nggambaraké alfa lan omega saka ramalan Kitab Suci. Menawa kowé bisa ngrungokaké, Musa iku William Miller. Musa lan Miller loro-loroné padha seda, lan loro-loroné padha diidentifikasi déning ilham minangka wong kang kapitulungan. Musa mesthi kawungokaké sawisé séda, nanging para malaékat padha nunggu ana ing sakiwa-tengené kuburané Miller nganti tekan patangené. Élia nggambaraké utusan pungkasan sadurungé rawuhé dina gedhé lan nggegirisi saka Pangéran.
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Wong-wong Yahudi ngupaya ngalang-alangi pangwartaning pekabaran sing wus kasumurupake ana ing Sabdaning Allah; nanging ramalan kudu kalakon. Pangéran ngandika, ‘Lah, Ingsun bakal ngutus nabi Élia marang kowé sadurungé rawuhipun dina Pangéran kang gedhé lan nggegirisi’ (Maleakhi 4:5). Bakal ana wong teka ing roh lan kakuwasané Élia, lan manawa panjenengané wus ngatingal, wong-wong bisa uga bakal kandha, ‘Kowé banget semangatmu, kowé ora napsiraké Kitab Suci kanthi patut. Ayo dakwulangaké marang kowé kepriyé carané mulang pekabaranmu.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
“Ana akèh wong sing ora bisa mbedakaké antarané pakaryané Allah lan pakaryané manungsa. Aku bakal nyaritakaké kayektèn kaya déné Allah maringaké marang aku, lan saiki aku kandha, manawa kowé terus nggolèki kaluputan, nduwèni roh pasulayan, kowé ora bakal tau wanuh marang kayektèn. Gusti Yésus ngandika marang para muridé, ‘Aku isih akèh prekara kang kudu Dakandhakaké marang kowé, nanging saiki kowé durung bisa nampani’ (Yokanan 16:12). Wong-wong mau durung ana ing kahanan kang bisa ngregani prekara-prekara kang suci lan langgeng; nanging Gusti Yésus janji bakal ngutus Sang Panglipur, kang bakal mulangi wong-wong mau samubarang kabèh, lan ngélingaké marang wong-wong mau samubarang kabèh kang wis Panjenengané ngandhakaké marang wong-wong mau. Para sadulur, kita aja nganti nggantungaké pangandel kita marang manungsa. ‘Padha mandhega saka manungsa, kang ambegané ana ing irungé; awit ana rega apa ta ing dhèwèké?’ (Yesaya 2:22). Kowé kudu nggantungaké jiwa-jiwamu kang tanpa daya marang Gusti Yésus. Ora pantes tumrap kita ngombé saka sumber ing lebak, nalika ana sumber ing gunung. Ayo kita ninggalaké ilèn-ilèn kang ngisor; ayo kita sowan marang sumber-sumber kang luwih dhuwur. Manawa ana siji titik kayektèn kang ora kokmangertèni, kang bab iku kowé ora sarujuk, telitinen, bandhingna Kitab Suci karo Kitab Suci, tancebna poros kayektèn nganti jero menyang tambang Sabdané Allah. Kowé kudu nyaosaké awakmu lan panemunmu ing mesbèh Allah, nyingkiraké pamawasmu kang wis kabentuk sadurungé, lan nglilakaké Roh Swarga nuntun kowé menyang sakèhé kayektèn.” Selected Messages, buku 1, 412.
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
Ing Yesaya rong puluh loro, Shebna lan Elyakim nggambarake golongan sing wicaksana lan sing bodho ana ing sajroning Adventisme ing pungkasaning jagad, nalika ratu saka sisih lor lagi maju nyerang Yerusalem. Elyakim putrané Hilkia nduwèni “wahyu,” dene Shebna ora.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ing panggonan kang ora ana wahyu, umat dadi liar tanpa kendhali; nanging wong kang netepi angger-anggering Toret, rahayu wong iku. Wulang Bebasan 29:18.
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
Pesening kenabian, yaiku “wahyu” ing ayat iki, nyemak rong prakara. Sampeyan mangerteni tambahing pepadhang kenabian lan sampeyan urip, lan manawa ora—sampeyan mati. Manawa sampeyan ora mangerteni, mula sampeyan ora bisa diparengake siyap kanggo netepi dina Sabat nalika ujian hukum Minggu. Iku bakal dadi, “kasep banget.” Nalika wong-wong Adventis Laodikia katumpes ing hukum Minggu, wong-wong mau nampik angger-anggering Torèt amarga wong-wong mau wis nampik “wahyu bebener.” Wong-wong mau ora nduwèni lenga, wong-wong mau ora mangerteni tambahing kawruh sing kabukak segelé sakdurungé mangsa kasempatan rampung.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
Awit kowe ngandika, Aku sugih, lan bandha-ku wis saya akeh, lan ora mbutuhake apa-apa; nanging kowe ora sumurup manawa kowe iku cilaka, sengsara, mlarat, wuta, lan wuda. Wahyu 3:17.
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
Tandhané Yesaya yaiku yèn dhèwèké mlaku wuda lan tanpa nganggo sandal sajroning telung taun. Panjenengané nindakaké mangkono kanggo ngélingaké wong-wong sing gelem diélingaké déning pesen kenabiané, yèn manawa kowé ora mangertèni wahyu bab prastawa-prastawa kenabian, kowé bakal tumeka ing hukum Minggu lan dadi tawanan sing digiring lunga ana ing kaanan sengsara, melas, mlarat, wuta, lan wuda. Yesaya iku dadi tandha lan kaélokan tumrap sajarahé Yesaya, nanging luwih-luwih tumrap wekasaning jagad.
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.
Saiki sakehing prakara iku tumiba marang wong-wong mau dadi tuladha; lan iku katulis kanggo pepeling tumrap kita, kang marang kita pungkasaning jagad wis tekan. 1 Korinta 10:11.
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
Ing limang ayat kawitan saka bab kaping rong puluh loro, Yerusalem, kutha Daud, diidentifikasi minangka “kutha kang rame,” “kutha kang bungah,” kang kebak “gegodhongan.” Sawijining ungkapan Alkitabiah klasik, kang malah uga dienggo déning wong-wong kadonyan, digunakaké ing bab iki kanggo nglambangaké “kutha kang bungah” lan “rame” kang kebak “gegodhongan,” nalika wong-wong ing ayat kaping telulas kanthi bungah ngucap, “ayo padha mangan lan ngombé; awit sesuk kita bakal mati.” Nanging, sanadyan padha bungah, wong-wong lanangé padha tiwas, nanging ora dening pedhang, lan uga ora ana ing paprangan; mulané Yesaya ngetokaké pitakon, “Apa kang nandhangi kowé?”
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
Apa waé sing nandhangi wong-wong mau, iku wis njalari wong-wong mau munggah menyang payon-payoning omah. Payon-payoning omah iku sawijining pralambang nyembah srengéngé, rembulan, lan lintang-lintang; iku sawijining pralambang spiritualisme. Ing perangan iki, Adventisme ana ing sangisoré panggawékan kasasar rohani.
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
Lan wong-wong kang nyembah marang bala tentaraning langit ana ing payon-payon; lan wong-wong kang nyembah sarta sumpah demi Pangéran, lan uga sumpah demi Malcham; lan wong-wong kang wis mbalik saka Pangéran; lan wong-wong kang ora ngupaya Pangéran, sarta ora nyuwun pitedah marang Panjenengané.
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
Menenga ana ing ngarsané Pangéran Allah: awit dinané Pangéran wus cedhak; awit Pangéran sampun nyawisaké kurban, Panjenengané sampun nimbali para tamu-Nya. Lan ing dinané kurbané Pangéran bakal kelakon mangkéné, yèn Aku bakal ngukum para panggedhé, lan anak-anaké raja, uga kabèh wong kang nganggo sandhangan manca. Ing dina iku uga Aku bakal ngukum kabèh wong kang mlumpat ing ambang lawang, kang ngebaki omah para bendarané kanthi panganiaya lan cidra. Zefanya 1:5–9.
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
Nalika krisis angger-angger dina Minggu, Adventisme, sing dipralambangaké minangka Yerusalem, ana ing “lebaké wahyu.” Wong-wong sing nampik pesen kenabian sing dipralambangaké déning “lenga” utawa “wahyu” lagi nindakaké spiritualisme, kang dibahas déning Paulus ing II Tesalonika. Ing kono kita uga nemokaké wong-wong (Shebna) sing ora nampani katresnan marang kayektèn.
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.
Lan marga saka iku Gusti Allah bakal ngutus marang wong-wong mau kasasar kang banget, supaya padha pracaya marang goroh: Supaya wong-wong mau kabèh kena paukuman, yaiku wong-wong kang ora pracaya marang kayektèn, nanging seneng marang pialang. 2 Tesalonika 2:11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
Mesthi wae, tembung “kayekten” sing dipigunakaké déning Paulus iku tembung Yunani sing dijupuk saka tembung Ibrani “kayekten” kang kawangun kanthi nggabungaké telung aksara Ibrani sing nglambangaké Alfa lan Omega. Panampikan marang “kayekten” sing dipralambangaké minangka prinsip Alfa lan Omega, ndhatengaké kasasaran kang kuwat marang wong-wong Laodikia, lan kasasaran iku ya iku spiritisme.
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
“Mangkene pangandikane nabi Yesaya: ‘Lan manawa wong-wong padha calathu marang kowe, Golekaa marang para kang nduwèni roh kenalan, lan marang para juru tenung kang ngicik lan nggrundel: apa ora samesthiné sawijining bangsa ngupaya marang Gusti Allahé? apa kanggo wong urip ngupaya marang wong mati? Marang angger-angger lan marang paseksi: manawa wong-wong iku ora ngucap manut marang pangandika iki, iku amarga ora ana pepadhang ana ing wong-wong mau.’ Yesaya 8:19, 20. Manawa manungsa gelem nampani kayektèn kang kanthi cetha banget wis katulis ana ing Kitab Suci bab sipaté manungsa lan kaanané wong mati, mesthiné wong-wong bakal weruh ana ing pangakèn lan pawujudan spiritualisme pakaryané Iblis kanthi kakuwatan lan pratandha-pratandha sarta kaélokan-kaélokan goroh. Nanging, tinimbang nyerahaké kamardikan kang nyenengaké ati kadagingan lan nilar dosa-dosa kang padha ditresnani, wong akèh padha nutup mripaté marang pepadhang lan terus lumaku tanpa nggatekaké pepènget, déné Iblis nenun jeraté ana ing saubengé wong-wong mau, lan wong-wong mau banjur dadi mangsané. ‘Amarga padha ora nampani katresnan marang kayektèn, supaya padha kapitulungan rahayu,’ mulané ‘Gusti Allah bakal ngutus marang wong-wong mau kasasaran kang rosa, supaya padha pracaya marang goroh.’ 2 Tesalonika 2:10, 11.” The Great Controversy, 559.
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
Ing Yesaya rong puluh loro, para wong ing kutha kang gumuyu padha dipatèni, nanging ora déning perang utawa pedhang; padha diiket bebarengan lan dipatèni bebarengan karo para pamimpin kang wus padha mlayu.
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
“Manawa pasamuwan ngetutaké laku kang padha karo laku donya, pasamuwan bakal padha olèh nasib kang padha. Ora mangkono waé, malah awit pasamuwan wis nampani pepadhang kang luwih ageng, paukumané bakal luwih abot tinimbang paukumané wong-wong kang ora gelem mratobat.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Kita minangka umat ngakoni manawa kita nduwèni kayektèn luwih dhisik tinimbang saben umat liyané ing bumi. Mulané urip lan watak kita kuduné selaras karo pracaya kang mangkono kuwi. Saiki wis cedhak tekan dinané nalika wong-wong mursid bakal kaiket kaya gandum aji ana ing sakepel-sakepel kanggo lumbung swarga, déné wong-wong ala, kaya alang-alang, bakal diklumpukaké kanggo geni ing dina pungkasan kang agung. Nanging gandum lan alang-alang ‘thukul bebarengan nganti mangsa panèn.’” Testimonies, jilid 5, 100.
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
Pamimpin-pamimpin ing Yesaya rong puluh loro wis kaiket dadi siji déning “para pemanah.” Shebna diidentifikasi minangka pamimpin kang ngawasi omah, lan kalungguhane bakal dipasrahaké marang Eliakim, putrané Hilkia. Ing Yesaya rong puluh loro, pesen kenabian kang diwakili déning “sesanti” bab prastawa-prastawa kenabian wis ngasilaké rong golongan wong sing nyembah ing Yérusalèm nalika ratu saka lor wis nyedhak. Golongan siji lagi kaiket kanggo lumbung swarga, lan golongan sijiné kanggo geni ing dina-dina pungkasan. Kang wis ngiket para wong duraka iku yaiku “para pemanah,” kang minangka salah siji saka akèh pralambang Islam ing Sabdaning Allah.
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
Lan sisaning cacahé para pamanah, yaiku para priya gagah prakosa saka bani Kedar, bakal suda; awit Sang Yehuwah, Gusti Allahé Israèl, wus ngandika mangkono. Yesaya 21:17.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Lan iki jeneng-jenenge para putrane Ismael, miturut jeneng-jenenge, manut turun-temurune: pambajenge Ismael, Nebayot; lan Kedar, lan Adbeel, lan Mibsam, lan Misyma, lan Duma, lan Masa, Hadar, lan Tema, Yetur, Nafis, lan Kedema. Iki para putrane Ismael, lan iki jeneng-jenenge, miturut kutha-kuthane, lan miturut puri-purine; rolas pangeran miturut bangsa-bangsane. Purwaning Dumadi 25:13–16.
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
Pimpinan Adventisme kaiket déning para pamanah nalika padha nampik piwulang yèn Islam nyerang Amerika Serikat ing tanggal 11 September 2001, minangka panggenapaning ramalan Kitab Suci. Serangan ing 9/11 iku dadi pangesahan tumrap piwulang sing wis kabukak segelé ing taun 1989, nalika ambruké Uni Sovyèt. Serangan Islam ing 9/11 iku sejajar karo tanggal 11 Agustus 1840, nalika sawijining ramalan ngenani Islam kang ditahan maringi kakuwatan marang pekabaran malaékat kapisan lumantar pangesahaning paugeran ramalan utama Miller, yaiku yèn sadina nglambangaké setaun. Tanggal 11 Agustus 1840 iku minangka panggenapaning sawijining kedadéan kang wus diramalaké adhedhasar asas sadina kanggo setaun. Nalika iku kalakon, pekabaran malaékat kapisan digawa menyang saben stasiun misi ing saindenging jagad.
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11 negesaké paugeran utama saka “wawasan” sing diparingaké marang Adventisme kanggo diproklamasèkaké. Paugeran iku yaiku menawa sajarah mbaleni dhiri. Nalika asas sedina kanggo setaun dikonfirmasi tanggal 11 Agustus 1840, malaékat kang gagah prakosa saka Wahyu sapuluh mudhun, nandhani panguwatan marang pekabaran jam pangadilané Miller, mula kanthi mangkono dados pralambang nalika malaékat saka Wahyu wolulas mudhun ing 9/11.
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kepriyé bisa ana kabar manawa aku wis mratélakaké yèn New York bakal kasapu déning ombak pasang gedhé? Iki ora tau takucapaké. Aku wis ngandika, nalika aku ndeleng gedhong-gedhong gedhé sing lagi diadegaké ana ing kana, tumpuk demi tumpuk, ‘Pemandhangan kang nggegirisi apa sing bakal kelakon nalika Pangéran jumeneng kanggo gonjang-ganjing bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kaleksanan.’ Sakabèhé bab kaping wolulas saka kitab Wahyu iku minangka pepéling bab apa sing bakal tumiba marang bumi. Nanging aku ora nduwèni pepadhang tartamtu bab apa sing bakal tumiba marang New York, kejaba mung yèn aku ngerti manawa ing sawijining dina gedhong-gedhong gedhé ana ing kana bakal dirubuhaké déning pambalik lan panggulinging pangwasané Allah. Saka pepadhang sing kaparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Satembung saka Pangéran, sapanyenggol saka pangwasané kang kuwasa, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandhangan-pemandhangan bakal kelakon kang kengeriané ora bisa kita bayangaké.” Review and Herald, 5 Juli 1906.
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
Mesthi waé isih ana akèh bab sing bisa kapratelakaké bab Islam, nanging Shebna nggambaraké wong-wong sing nampik “sesanti” sajarah kenabian sing adhedhasar pangulangan sajarah, kang katut bebener utama saka pangulangan sajarah—yaiku menawa wiwitaning sawijining prakara nggambaraké pungkasaning prakara iku. Pangendhalèn Islam tanggal 11 Agustus 1840 nggawa mudhuné malaékat saka Wahyu sepuluh, lan kawéntaran Islam ing 9/11 nggawa mudhuné malaékat saka Wahyu wolulas.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
Lan aku matur, “Mugi karsaa mireng, dhuh para pangarsaning Yakub lan para pangeraning brayat Israel; apa dudu dadi wajib panjenengan sumurup paukuman? Kowe sengit marang kang becik lan tresna marang kang ala; kowe nglonthongi kulité umat-Ku saka badané, lan dagingé saka balung-balungé; iya kowe mangan dagingé umat-Ku, nguliti kulité saka badané; kowe mecahi balung-balungé, ngethaki dadi pérangan-pérangan, kaya kanggo ing panci, lan kaya daging ana ing jero kuali.” Ing wektu iku wong-wong mau bakal padha sesambat marang Sang Yehuwah, nanging Panjenengané ora bakal mirengaké; malah Panjenengané bakal ndhelikaké rai-Né saka wong-wong mau ing wektu iku, merga tumindak-tumindaké wus ala. Mangkéné pangandikané Sang Yehuwah ngenani para nabi kang nyasaraké umat-Ku, kang nyokot nganggo untuné banjur nguwuh, “Tentrem”; nanging sapa waé kang ora nyeleh apa-apa ana ing cangkemé, marang wong iku padha nyawisaké perang. Mulané bengi bakal tumiba marang kowé, nganti kowé ora bakal oleh wahyu; lan pepeteng bakal tumiba marang kowé, nganti kowé ora bakal bisa ngramal; srengéngé bakal surup tumrap para nabi, lan awan bakal peteng tumrap wong-wong mau. Para paningal bakal padha kawirangan, lan para juru tenung bakal padha kebingungan; iya, kabèh bakal padha nutupi lambéné, awit ora ana wangsulan saka Allah. Nanging satemené, aku kapenuhan kakuwatan déning Rohé Sang Yehuwah, lan kapenuhan paukuman lan kaulon, supaya aku mratelakaké marang Yakub kaluputané, lan marang Israel dosané. Mugi karsaa mireng prakara iki, dhuh para pangarsaning brayat Yakub lan para pangeraning brayat Israel, kang sengit marang paukuman lan mbengkongaké sakèhé kaadilan. Wong-wong mau padha mbangun Sion nganggo getih, lan Yerusalem nganggo piala. Para pangarsané padha ngadili merga sogok, para imamé padha mulang merga bayaran, lan para nabiné padha ngramal merga dhuwit; nanging éwasemono wong-wong mau padha nyandhak marang Sang Yehuwah, sarta matur, “Apa dudu Sang Yehuwah ana ing tengah-tengah kita? Ora ana bilai kang bakal nekani kita.” Mikha 3:1–11.
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
Lan sakehing wong akèh saka kabèh bangsa kang padha perang nglawan Ariel [Yerusalem], iya kabèh kang perang nglawan dheweke lan bètèngé, sarta kang nandhangsaraké dheweke, bakal dadi kaya impening paningal wengi. Iku bakal padha kaya nalika wong kang luwe ngimpi, lan lah, dhèwèké mangan; nanging nalika tangi, nyawané isih kothong; utawa kaya nalika wong kang ngelak ngimpi, lan lah, dhèwèké ngombé; nanging nalika tangi, lah, dhèwèké lèmèh, lan nyawané isih péngin: mangkono bakal dadiné wong akèh saka kabèh bangsa kang perang nglawan Gunung Sion. Mandhega lan gumunana; padha sesambata lan sesambatanana: padha mendem, nanging ora merga anggur; padha olèng-olèng, nanging ora merga ombèn-ombèn kang atos. Awit Pangéran wus nglèlèhaké marang kowé roh turu kang jero, lan wus nutup mripatmu: para nabi lan para pangwasamu, para paningal, wus katutupi déning Panjenengané. Lan sakehing wahyu dadi marang kowé kaya tembung-tembunge kitab kang kasegel, kang dipasrahaké marang wong kang pinter maca, kalawan matur, “Mugi dipunwaos punika”; lan dhèwèké mangsuli, “Aku ora bisa; awit kitab iki kasegel”: lan kitab iku dipasrahaké marang wong kang ora pinter maca, kalawan matur, “Mugi dipunwaos punika”; lan dhèwèké mangsuli, “Aku ora pinter maca.” Mulané Pangéran ngandika, “Amarga bangsa iki nyedhaki Aku nganggo cangkemé, lan ngurmati Aku nganggo lambéné, nanging atiné wis nyingkur adoh saka Aku, lan rasa wediné marang Aku mung diwulangaké déning piwulanging manungsa: mulané, lah, Aku bakal nerusaké nindakaké pagawéan kang nggumunaké ana ing antarané bangsa iki, iya pagawéan kang nggumunaké lan kaélokan: awit kawicaksanané wong-wong wicaksana ana ing antarané bakal sirna, lan pangertèné wong-wong kang wicaksana bakal kasamun.” Bilahi wong-wong kang ngupaya ndhelikaké rancangané kanthi jeru saka ngarsané Pangéran, lan pagawéané ana ing pepeteng, lan padha kandha, “Sapa kang weruh marang kita? lan sapa kang wanuh marang kita?” Satemené pambalikaning samubarang sing koklakoni bakal dianggep kaya lempung ing tangané tukang grabah: apa kang digawé bakal kandha bab sing gawé, “Dhèwèké ora gawé aku”? utawa apa kang kabentuk bakal kandha bab sing mbentuk, “Dhèwèké ora duwe pangertèn”? Yesaya 29:7–16.
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
Lebaking wahyu, miturut Yesaya, iku “dina kasangsaran, lan pambesmekan, lan kabingungan dening Pangéran Allah semesta tumrap ing lebaking wahyu, ngrubuhake témbok-témbok, lan sesambat marang gunung-gunung.” Mulané Yesaya nangis kanthi pait banget, kaya déné Gusti Yésus uga mangkono.
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
Luhé Gusti Yésus dudu amarga ngentèni kasangsarané piyambak. Ing sangarepé ana Getsemani, papan ing ngendi enggal kaedananing pepeteng gedhé bakal nglimputi Panjenengané. Lawanging wedhus kurban uga katon ana ing ngarsané, lawang kang sajroning atusan taun kewan-kewan kanggo pisungsung kurban wis digiring liwat kono. Lawang iki rauh bakal kabukak kanggo Panjenengané, Sang Antitipe Agung, marang kurban Panjenengané kanggo dosa-dosaning jagad iki sakehing pisungsung mau wis nuding. Cedhak kono ana Kalvari, papan sangsara kang wis nyedhak. Nanging dudu amarga pangéling-éling marang pati Panjenengané kang kejem iku Sang Juru Wilujeng nangis lan nggresah sajroning kasangsaran roh. Kasusahane dudu susah kang mentingaké awaké dhéwé. Pangangen-angen bab kasangsarané piyambak ora gawé gigrig marang jiwa kang luhur lan gelem ngurbanaké dhiri iku. Kang nusuk manahé Gusti Yésus yaiku pandeleng marang Yérusalèm—Yérusalèm kang wis nampik Putraning Allah lan ngremehaké sih katresnané, kang ora gelem diyakinké déning mukjijat-mukjijaté kang kuwasa, lan kang wis arep ngrebut nyawané. Panjenengané weruh apa anané kutha iku sajroning kaluputané amarga nampik Juru Tebusé, lan apa kang mesthiné bisa dadi manawa dheweke nampani Panjenengané, siji-sijiné Kang bisa marasaké tatu-tatuné. Panjenengané wus rawuh kanggo nylametaké dheweke; kepriyé bisa Panjenengané nyerahaké dheweke?
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
Israel wus tau dadi umat kang pinilih; Allah wus ndadèkaké padalemané dadi papan dedalemé piyambak; iku “endah marga saka papané, kabungahaning saindenging bumi.” Jabur 48:2. Cathetan luwih saka sèwu taun bab pangayomané Kristus sarta katresnané kang lembut, kaya dene rama marang anak ontang-antingé, ana ing kana. Ana ing padaleman iku para nabi wus ngucapaké pepéling-pepélingé kang suci lan khidmat. Ana ing kana pedupan-pedupan kang murub diayun-ayun, nalika menyan, kang kasawijèkaké karo pandongané para panyembah, munggah marang Allah. Ana ing kana getih kéwan-kéwan kurban wis mili, kang dadi pralambang tumrap getihé Kristus. Ana ing kana Yéhuwah wus mratélakaké kamulyané ing sadhuwuré tutup pangruwating dosa. Ana ing kana para imam wus ngleksanakaké paladosané, lan kaagungan pralambang lan upacara wus lumaku nganti pirang-pirang jaman. Nanging kabèh iki kudu ana wekasané.
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
Gusti Yésus ngangkat astanipun,—kang sampun makaten asring maringi berkah dhateng para lara lan sengsara,—lan ngibyagaken dhateng kutha kang sampun katemtokaken bilai punika, kanthi tembung-tembung pedhot amargi casekapan sungkawa nguwuh: “Saupami kowé wus mangertèni, ya kowé dhéwé, ing paling ora ing dina iki, prekara-prekara kang kagolong tumrap katentremanmu!—” Ing ngriki Sang Juru Slamet kendel rumiyin, lan boten ngandika apa ingkang saged dados kaanané Yérusalèm saupami piyambakipun nampi pitulungan ingkang dipéngini déning Gusti Allah badhé kaparingaken dhateng dhèwèké,—yaiku peparingipun Putra kinasihipun. Saupami Yérusalèm mangertèni punapa ingkang dados hak istiméwanipun kanggé dipunmangertosi, lan nggatosaken pepadhang ingkang sampun dipunutus déning Swarga dhateng piyambakipun, mesthinipun piyambakipun saged ngadeg maju kanthi kaluhuran kamakmuran, ratuning kraton-kraton, mardika wonten ing kakiyatan panguwaos ingkang kaparingaken déning Allah. Boten badhé wonten para prajurit bersenjata jumeneng ing gapuranipun, boten wonten panji-panji Rum ngibar saking témbok-tembokipun. Nasib mulya ingkang saged maringi berkah dhateng Yérusalèm saupami piyambakipun nampi Sang Juru Tebusipun, medal cetha wonten ing ngarsanipun Putraning Allah. Panjenenganipun mirsani bilih lumantar Panjenenganipun, Yérusalèm saged sampun kawalèsaken saking lelara abotipun, kabébasaken saking pangawulan, lan dipantepaké dados kitha ageng ingkang rosa piyambak ing bumi. Saking témbok-tembokipun, manuk dara katentreman badhé mabur medal dhateng sadaya bangsa. Piyambakipun badhé dados makutha kamulyaning donya.
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
“Nanging gambaran padhang bab apa kang satemene bisa kelakon tumrap Yerusalem iku sirna saka pandelengé Sang Juruwilujeng. Panjenengané nyadhari apa kahanané saiki ana ing sangisoring kuk Romawi, nanggung pandelenge Allah kang duka, pinasthi tumuju marang paukuman piwalesé. Panjenengané banjur nerusaké untaian sungkawané kang wus pegat: ‘Nanging saiki prakara-prakara iku kaumpetake saka ing mripatmu. Awit bakal tumeka dina-dina marang kowé, nalika mungsuh-mungsuhmu bakal ngedegaké beteng ngubengimu, lan ngepung kowé sakiwa-tengenmu, sarta ngurung kowé saka sakehing sisih, lan bakal ngratakaké kowé karo lemah, uga anak-anakmu ana ing jeronmu; lan ora bakal ninggalaké ana ing kowé watu siji tumumpang ing watu sijiné; marga kowé ora wanuh marang wektuné rawuhing pamirsan marang kowé.’”
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
“Kristus rawuh kanggo nylametaké Yerusalem bebarengan karo anak-anaké; nanging gumunggung ala Farisi, lamis, drengki, lan piala wis ngalang-alangi Panjenengané netepi ancasé. Gusti Yesus sumurup paukuman walesan kang nggegirisi sing bakal katibakaké marang kutha kang wis katetepaké marang karusakan iku. Panjenengané nyumurupi Yerusalem dikubengi bala tentara, para pedunung kang kepung padha kapaksa nandhang kaliren lan pati, para ibu mangan awak anak-anaké dhéwé kang wis mati, lan wong tuwa sarta anak padha rebutan suapan pangan kang pungkasan saka siji lan sijiné, déné katresnan alamiah wis sirna déning laraning kaliren kang nggerogoti. Panjenengané nyumurupi manawa kekerasan atiné wong-wong Yahudi, kaya kabuktèn ing panolaké marang karahayon saka Panjenengané, uga bakal nuntun wong-wong mau nampik pasrah marang bala tentara kang nyerbu. Panjenengané mirsani Kalvari, papan ing ngendi Panjenengané bakal kasalib, kebak salib rapet kaya wit-witan ing alas. Panjenengané nyumurupi para pedunung kang sangsara nandhang panyiksa ing piranti siksa lan kanthi panyaliban, kraton-kraton éndah dirusak, Padaleman Suci dadi reruntuhan, lan saka témbok-temboké kang gedhé banget ora ana siji watu waé sing kari tumumpang ing sadhuwuré liyané, déné kutha iku dibladhag kaya pategalan. Pancen prayoga manawa Sang Juru Slamet nangis ing kasangsaran batin nalika nyawang pemandhangan kang nggegirisi iku.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
“Yérusalèm wis dadi putraning pangreksan-Nya, lan kaya sawijining bapa kang kebak katresnan nglilir marang anak kang kesasar, mangkono Gusti Yésus nangisi kutha kang kinasih iku. Kepriyé Aku bisa nyerahaké kowé? Kepriyé Aku bisa ndeleng kowé dipasrahaké marang karusakan? Apa Aku kudu ngeculaké kowé supaya nggenepi tuwunging pialamu? Siji jiwa iku mangkono aji regané, nganti manawa katandhingaké karo iku, jagad-jagad dadi tanpa teges; nanging ing kéné ana sawiji bangsa kabèh kang bakal sirna. Nalika srengéngé kang cepak surup ing kulon liwati pandelengan ing langit, dina sih-rahmaté Yérusalèm bakal rampung. Nalika iring-iringan mau mandheg ana ing pucaking Olivet, durung kasep tumrap Yérusalèm kanggo mratobat. Malaékat sih-rahmat nalika iku lagi nglipet swiwiné kanggo tumurun saka dhampar emas lan maringi papan marang kaadilan lan paukuman kang enggal rawuh. Nanging manahé Kristus kang agung kebak katresnan isih nyuwun tumrap Yérusalèm, kang wis ngasoraké sih-rahmaté, ngina pepéling-pepélingé, lan meh ngelupuri tangané dhéwé ing getihé Panjenengané. Menawa Yérusalèm gelem mratobat, durung kasep. Nalika cahya pungkasan saka srengéngé angslup isih nyumunar ana ing Padaleman Suci, menara, lan pucak-pucaké, apa ora ana malaékat becik siji kang bakal nuntun dheweke marang katresnané Sang Juru Slamet, lan nyegah paukumané? Kutha kang éndah nanging najis, kang wis mbandhemi para nabi, kang wis nampik Putraning Allah, kang kanthi ora gelem mratobat lagi mbelenggu awaké dhéwé ing ranté pangawulan,—dina sih-rahmaté meh entèk!” Desire of Ages, 576–578.
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
Nalika perang nglawan Yerusalem kaandharake déning Yesaya ing pasal kaping rolikur loro, para panyerang “ngadegegaké barisan ana ing gapura.” Élam lan Kir ana ing gapura karo gaman wis siyap, banjur padha nemokaké tutupé Yerusalem. Ing kitab Yesaya, “tutup” kang ditemokaké déning para mungsuh ana ing gapura iku yaiku ayangé Mesir.
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
Cilaka para putra kang mbrontak, mangkono pangandikané Pangéran, kang padha nampani pitutur, nanging ora saka Aku; lan kang padha nutupi awaké nganggo tutup, nanging ora saka Roh-Ku, supaya padha nambahi dosa marang dosa: kang padha mlaku arep mudhun menyang Mesir, nanging ora nyuwun pitedah saka tutuk-Ku; kanggo nguwataké awaké dhéwé ana ing kakuwatané Pringon, lan kanggo ngendel ana ing ayomé Mesir! Yesaya 30:1, 2.
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
Para mungsuhé Yérusalèm padha ngakoni manawa wong-wong kang dilambangaké déning Syébna wis masrahaké pangandelé marang Mesir, kanthi pangira yèn Mesir bakal ngreksa wong-wong mau, déné wong-wong kang dilambangaké déning Élyakim bin Hilkia ora pracaya marang “wewayangané Mesir,” nanging katutupan déning panutupaning Rohé Allah lan masrahaké pangandelé marang “wewayangané Kang Mahaluhur.”
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
Sapa sing manggon ana ing panggonan kang ndhelik saka Ingkang Mahaluhur, bakal tetep ana ing sangisoring ayomaning Ingkang Mahakuwasa. Aku bakal ngandika bab Sang Yehuwah, Panjenengané iku pangungsènku lan bètèngku: Gusti Allahku; marang Panjenengané aku bakal precaya. Jabur 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
Nalika krisis hukum Minggu, para prawan wicaksana sing kawewakili déning Eliakim bin Hilkia padha ngendel marang pangayomaning Kang Mahaluhur, déné para prawan bodho sing kawewakili déning Shebna padha ngendel marang pangayomané Mesir. Tembung sing dipertalihaké dadi “kapacak” iku tegesé ngluluti lan nggawa menyang panangkaran. Para mungsuh ing gapura padha sumurup yèn pangayomané Yerusalem wis dicopot, lan banjur Shebna bebarengan karo para sekutuné wiwit ngupaya nylametaké awaké dhéwé, awit padha ndeleng “bedhah-bedhahing kutha Dawud,” lan padha weruh yèn ana akèh bedhah sing bakal maringi dalan marang mungsuh supaya bisa mlebu. Ing sajroning kagèt lan panik, kaya sing kawewakili ing pasemon bab sepuluh prawan, para wong bodho wiwit golèk pangayoman, nanging padha ora nduwèni apa-apa.
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
Shebna ngupaya marang “gegamaning alas” supaya bisa nylametaké dhèwèké, nanging wis kasep. Dhèwèké ngetung omah-omah ing Yérusalèm lan wiwit ngrubuhaké omah-omah mau kanggo nguwataké témboké, nanging wis kasep. Wong-wong mau nglumpukaké banyu saka blumbang ngisor lan nyoba nyambungaké karo banyuné blumbang lawas, nanging wis kasep. Banyu minangka pralambang utama saka Roh Suci nedahaké yèn wong-wong mau kanthi nekat banget lagi nggolèki lenga, nanging wis kasep. Ing sakehé upaya mau, wong-wong mau lali marang Kang Nitahaké blumbang-blumbang iku, lan yèn Panjenengané wis damel “blumbang-blumbang” kayektèn iku wiwit biyèn. Wong-wong mau lali yèn Watu Karahayon Langgeng iku sing nyawisaké piwulang ing jaman kuna. Wong-wong mau milih ora lumaku ing dalan-dalan lawas, kang dipralambangaké déning pondhasi-pondhasi sing wis diadegaké lumantar pakaryané William Miller.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Mungsuh iku ngupaya ngelokaké pikirane para sadulur lan para sadulur wadon kita saka pakaryan nyawisaké sawiji umat supaya bisa ngadeg ing dina-dina pungkasan iki. Kapinteran ngapusi kang didhawuhake iku dirancang kanggo nuntun pikirane adoh saka bebaya lan kuwajiban ing wektu iki. Wong-wong mau nganggep tanpa guna pepadhang kang digawa Kristus saka swarga kanggo diparingaké marang Yokanan tumrap umaté. Wong-wong mau mulang manawa prastawa-prastawa kang ana ing ngarep kita iki ora cukup wigati kanggo nampa kawigatosan kang mirunggan. Wong-wong mau ndadèkaké tanpa daya kayektèn kang asalé saka swarga lan ngrampasi umat Allah saka pengalamané ing mangsa kapungkur, banjur nggantèni iku kanthi èlmu palsu.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“Makaten pangandikanipun Pangéran, Jumenenga ana ing margi-margi, lan delengen, sarta pitakenana bab margi-margi ingkang kuna, pundi margi ingkang sae, lan lumampaha ana ing ngriku.” Yeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Aja nganti ana wong kang ngupaya ngrubuhake dhasar-dhasar iman kita—dhasar-dhasar kang wis katetepake ing wiwitaning pakaryan kita lumantar panyinaon Sabda kanthi pandonga lan lumantar wahyu. Ing sandhuwuré dhasar-dhasar iki kita wis mbangun sajroning seket taun pungkasan. Wong-wong bisa ngira manawa padha wis nemokake dalan anyar lan manawa padha bisa netepake dhasar kang luwih kuwat tinimbang dhasar kang wus katetepake. Nanging iki sawijining pangapusan gedhé. Ora ana wong siji waé kang bisa netepake dhasar liya saliyané dhasar kang wus katetepake.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Ing jaman biyèn, akèh wong wis ngupadi mbangun iman kang anyar, netepaké asas-asas kang anyar. Nanging suwéné pira bangunané kuwi tetep jejeg? Bangunan iku enggal rubuh, awit ora didegaké ing sandhuwuré Watu Karang.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Apa para murid kawitan ora kudu ngadhepi tetembunganing manungsa? Apa dheweke ora kudu ngrungokake teori-teori palsu, lan banjur, sawisé nindakaké samubarang kabèh, tetep jejeg kanthi pangandika: ‘Sebab pondhasi liyane ora ana kang bisa ngedegaké kajaba pondhasi kang wis katetepaké’? 1 Korinta 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Mulané kita kudu nyekeli wiwitaning kapitadosan kita kanthi teguh nganti tekan pungkasan. Tembung-tembung kakuwatan wis dikintunakaké déning Allah lan déning Kristus marang umat iki, ngirid wong-wong mau metu saka donya, sethithik mbaka sethithik, menyang pepadhang cetha saka kayektèn jaman saiki. Kanthi lambé kang wis kasentuh déning geni suci, para abdiné Allah wis martakaké pawarta iku. Pangandika ilahi wis maringi segel marang kasahihané kayektèn kang wis diproklamakaké mau.” Testimonies, volume 8, 296, 297.
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
“dinten” nalika samubarang iki kabèh kelakon iku yaiku “dinten” miturut Kitab Suci kang déning Yesaya diidentifikasi minangka dinten nalika Pangéran Allahé Sarwa Dumadi nimbali marang “nangis, lan sesambat, lan botak sirah, lan nganggo bagor.”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
Pangéran ngandika marang Musa, mangkéné: Ing dina kaping sepuluh ing sasi kapitu iki bakal ana dina panebusan; iku kudu dadi pasamuwan suci kanggo kowé; lan kowé kudu ngasoraké nyawamu, sarta nyaosaké kurban obaran marang Pangéran. Lan ing dina iku kowé aja padha nindakaké pagawean apa waé; amarga iku dina panebusan, kanggo nganakaké panebusan tumrap kowé ana ing ngarsané Pangéran Allahmu. Awit saben wong kang ora ngasoraké nyawané ing dina iku, wong kuwi bakal katumpes saka ing antarané bangsane. Lan saben wong kang nindakaké pagawean apa waé ing dina iku, wong kuwi bakal Sunsirnakaké saka ing antarané bangsane. Kowé aja padha nindakaké pagawean apa waé: iku dadi katetepan langgeng tumrap turun-temurunmu ana ing sakehing panggonan padununganmu. Iku bakal dadi dina sabat palereman tumrap kowé, lan kowé kudu ngasoraké nyawamu: wiwit ing wayah sore, ing dina kaping sanga ing sasi iku, saka sore nganti sore, kowé kudu ngriyayakaké sabatmu. Leviticus 23:26–32.
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
Dina sing kagambarake déning Shebna lan Eliakim, putrané Hilkia, iku yaiku Dina Pangruwating Dosa antitipikal, kang nyakup sajarah wiwit taun 1844 nganti Mikhael jumeneng. Ing wektu iku Adventisme wis kapanggil kanggo “ngasorake” nyawané, utawa kaya sing dilambangaké déning Yesaya, yaiku kapanggil “kanggo nangis, lan kanggo sesambat, lan kanggo gundhul, lan kanggo sabukan nganggo bagor.”
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
“Ing taun 1844 Imam Agung kita lumebet ing papan kang Mahasuci ing pasucèn swarga, kanggo miwiti pakaryan pangadilan panalitèn. Perkara-perkarané wong-wong mursid kang wis séda wis lumantar katliti ana ing ngarsané Allah. Manawa pakaryan iku wus rampung, pangadilan bakal diumumaké tumrap wong-wong kang isih urip. Saestu aji lan saestu wigati wekdal-wekdal suci lan nggegirisi iki! Saben wong ing antarané kita nduwèni sawijining perkara kang isih kagantung ana ing pengadilan swarga. Saben kita bakal diadili miturut patrap-pratélan kang wis katindakaké ana ing badan. Ing pangibadah pralambang, nalika pakaryan panebusan katindakaké déning imam agung ing papan kang Mahasuci ing pasucèn kadonyan, umat diprentah supaya ngasoraké nyawané ana ing ngarsané Allah, lan ngakoni dosa-dosané, supaya dosa-dosa iku katembung lan kabusak. Apa ta ana kang bakal dituntut luwih sithik marang kita ing dina panebusan antitipe iki, nalika Kristus ana ing pasucèn ing luhur kono lagi nyuwunaké tumrap umaté, lan putusan pungkasan kang ora bisa dibatalaké bakal diumumaké tumrap saben perkara?”
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
“Kepriyé kahanan kita ing mangsa sing nggegirisi lan khidmat iki? Aduh, sepira gedhéné kesombongan sing nguwasani pasamuwan, sepira gedhéné kemunafikan, sepira gedhéné panipuan, sepira gedhéné tresna marang sandhangan, tumindak sembrana, lan hiburan, sepira gedhéné pepénginan marang kaluhuran! Kabeh dosa iki wis nglindhungi pikiran nganggo pepeteng, nganti prekara-prekara langgeng ora bisa dimangertèni. Apa kita ora bakal nylidiki Kitab Suci, supaya kita bisa ngerti ana ing ngendi kita ana ing sajarahing jagad iki? Apa kita ora bakal dadi wasis bab pakaryan sing lagi ditindakake kanggo kita ing wektu iki, lan bab kalungguhan sing kuduné kita, minangka wong dosa, enggoni nalika pakaryan panebusan iki lagi lumaku? Manawa kita nduwèni kawigatosan tumrap kaslametaning nyawa kita, kita kudu nindakake owah-owahan sing temtu lan cetha. Kita kudu ngupaya Pangéran kanthi panebusing ati sing sejati; kita kudu, kanthi sesalaning jiwa kang jero, ngakoni dosa-dosa kita, supaya dosa-dosa iku bisa kabusak.” Selected Messages, buku 1, 124, 125.
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
Lan ing dina iku Pangéran Allah semesta tumindak ngundang marang nangis, lan marang sungkawa, lan marang gundhul sirah, lan marang ngiket nganggo bagor: Nanging lah, kabungahan lan kasenengan, nyembelèh sapi, lan motong wedhus, mangan daging, lan ngombé anggur: ayo padha mangan lan ngombé; amarga sesuk kita bakal mati. Yesaya 22:12, 13.
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
Gusti nimbali Shebna supaya nandhang sangsara ing nyawané, nanging dhèwèké malah milih mangan lan ngombé sarta terus pésta. Gusti “ngandharaké” ing “kupingé” menawa dosa Shebna ora bakal karesiki. Tembung sing dijarwakaké dadi “karesiki” iku tembung sing digunakaké ing Kitab Imamat kanggo “panebusan.” Dosa Adventisme Laodikia iki ora bakal katébusi. Saiki Yesaya wiwit ngrembag sesambungan antarané Shebna (wong-wong Adventis Laodikia) lan Eliakim, putrané Hilkia (wong-wong Adventis Filadelfia).
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
Shebna iku “bendahara,” kaya dene Yudas. Lan Tobia, ing jamané Nehemia, manggon ana ing pasucèné Allah, ing sawijining kamar (papan panyimpenan kasugihan) panggonan pisungsung-pisungsung kuduné disimpen. Nalika Nehemia nyucekaké Padaleman Suci, dhèwèké mbuwang Tobia bebarengan karo barang-barangé. Shebna uga bakal dibuwang metu. Kekaroné nggambaraké dipuntahaké Adventisme Laodikia nalika ana undhang-undhang Minggu.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Amarga saka kekejeman lan pangapusan janji bangsa Amon lan Moab marang Israèl, Allah wis ngumumaké lumantar Musa manawa wong-wong mau kudu salawas-lawasé kasisihaké saka pasamuwaning umaté. Delengen Pangandharing Toret 23:3–6. Kanthi nantang pangandika iki, imam agung wis mbuwang pisungsung-pisungsung sing disimpen ana ing kamar omahé Allah, supaya nyawisaké panggonan kanggo wakil saka bangsa sing wis kaweca iki. Ora ana pangina marang Allah sing luwih gedhé tinimbang maringi sih kang kaya mangkono marang mungsuhé Allah lan kayektèné.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Nalika bali saka Persia, Nehemia mangertèni bab panajisan kang tanpa isin kuwi lan enggal tumindak kanggo ngusir wong kang nyelaki mau. ‘Atiku banget nandhang susah,’ pangandikané; ‘mula sakehing piranti omahé Tobia dakuncalaké metu saka kamar iku. Banjur aku dhawuh, lan wong-wong padha ngresiki kamar-kamar iku; lan ing kono mau banjur dakbalèkaké manèh piranti-piranti ing Padalemané Allah, bebarengan karo pisungsung dhaharan lan menyan.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
“Bait Suci iku ora mung wis dinajisaké, nanging pisungsung-pisungsungé uga wis digunakaké kanthi ora trep. Bab iki cenderung ngleremake lomaning wong akèh. Wong-wong mau wis kelangan semangat lan panasing pengabdiané, lan padha ora gelem mbayar prasepuluhané. Pambendhaharan ing daleming Pedalemane Gusti ora kacukupan; akèh para juru kidung lan wong liyané sing diparagakaké ing pangibadah Bait Suci, amarga ora nampa panyengkuyung sing cekap, padha ninggalaké pakaryané Gusti Allah kanggo nyambut gawé ing panggonan liya.” Prophets and Kings, 670.
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
Shebna, Yudas, lan Tobia kabèh makili para Adventis Laodikia ing wekasaning jaman.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
Mangkene pangandikané Pangéran Allahing sarwa dumadi: Lungaa, sowanana bendahara iki, yaiku Sebna, kang nguwasani brayat kraton, lan kandhanana, Apa sing kokduwèni ana ing kéné? lan sapa sing kokduwèni ana ing kéné, nganti kowé ngukir kuburan kanggo awakmu ana ing kéné, kaya wong kang ngukir kuburané ana ing panggonan kang dhuwur, lan ngukir papan panggonan kanggo awaké dhéwé ana ing watu? Lah, Pangéran bakal nggawa kowé lunga kanthi pambuwangan kang nggegirisi, lan mesthi bakal mbungkus kowé. Panjenengané mesthi bakal muter lan mbalang kowé kanthi kasar kaya bal menyang nagara kang amba: ana ing kono kowé bakal mati, lan ana ing kono kreta-kreta kamulyanmu bakal dadi wirang tumrap brayaté gustimu. Lan Ingsun bakal nundhung kowé saka kalungguhanmu, lan saka kalungguhaning panggedhénmu dhèwèké bakal njatuhaké kowé. Yesaya 22:15–19.
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
Nalika raja saka lor lagi nyedhaki Yerusalem, lan kudu dielingi manawa panyedhake iku minangka panyedhake kang lumaku saya maju, kang wus dimangerteni dening para warga Yerusalem bakal kelakon. Iki kang diidentifikasi ana ing Yesaya bab rong puluh nalika Tartan, panglima Asyur, ngrebut Asdod ing Mesir. Wong-wong padha sumurup apa kang bakal teka, nanging Shebna ngentekake wektune kanggo nyawisake kuburan kang endah kanggo awake dhewe. Para arkeolog nemokake kuburane Shebna lan njupuk tulisan kang ana ing lawanging kuburan iku, lan saiki iku ana ing sawijining Museum Inggris. Kanthi nggumunake, nalika Shebna dicopot lan Elyakim bin Hilkia njupuk alih kalungguhan pamarentahan Shebna, Elyakim bin Hilkia nampani segel karajan kang bisa dienggo ngesahake asmane ana ing dokumen-dokumen resmi. Segel iku uga ditemokake dening para arkeolog lan ana ing museum kang padha ing Inggris. Shebna ana ing museum iku diwakili dening kuburane, pratandha pati, lan Elyakim, bin Hilkia, ana ing museum iku kanthi pralambang segeling urip.
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
Amarga Shebna nampik marang pesen pepeling bab ratu ing sisih lor, dheweke dimuntahaké metu saka cangkemé Pangéran, lan tembung sing dijarwakaké “dimuntahaké” ing pepeling kitab Wahyu marang Laodikia sajatiné tegesé muntah kanthi muncrat. Kanthi Nehemia Panjenengané ngetokaké Tobia lan barang-barangé, lan marang Shebna dheweke dibalang kanthi kasar kaya bal menyang nagara kang adoh. Shebna iku para Adventis Laodikia sing lagi nampik pesen kenabian sing kabukak segelé ing taun 1989 lan lagi nyiapaké tumrap kubur—tandha kéwan galak, dene Eliakim biné Hilkia iku Adventisme Filadelfia kang nampa segelé Allah.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
Lan bakal kelakon ing dina iku, Aku bakal nimbali abdiningSun Éliakim, anaké Hilkia: lan Aku bakal nganggoni dhèwèké nganggo jubahmu, lan nguwatké dhèwèké nganggo sabukmu, lan Aku bakal masrahaké pamaréntahanmu menyang astané: lan dhèwèké bakal dadi rama tumrap para pedunung ing Yerusalem, lan tumrap brayat Yehuda. Yesaya 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
Ing paugeran dina Minggu, gandum lan suket ilèn Adventisme dipisahaké, lan kapemimpinan pasamuwan kang unggul kaulungaké marang Eliakim, anaké Hilkia, lan banjur Pangéran ngangkat pasamuwané dadi panji nalika pekabaran malaékat katelu saya ngrembaka dadi panguwuh kang sora. Mbokmenawa aku wis kakehan mbalèni kanthi nyantumaké tembung “anaké Hilkia,” nalika satemené aku bisa waé mung nyebut Eliakim. Nanging bapak lan anaké iku bebarengan dadi pralambang saka pekabaran Élia sadurungé pitung pageblug kang pungkasan. Pekabaran Élia migunakaké pralambang para bapa lan para putra kanggo nggambaraké kang kapisan (bapa) lan kang pungkasan (putra). Sesambungan profètis iki nyumbang marang cecangkriman pungkasan ing bab rong puluh loro. Janji marang Eliakim, anaké Hilkia, yaiku bilih Pangéran badhé nyelehaké ing pundhaké konci omahé Dawud.
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
“kulawangé Dawud” iku sawijining piwulang bab rama lan putra kang dipangandikakaké déning Gusti Yésus ing pirembagan pungkasané karo wong-wong Yahudi kang mbalela. Iku uga papan nalika Panjenengané nutup Kitab Wahyu. Kulawangé Dawud nduwèni sawijining kunci, kang manawa ora ana apa-apa liyané kang dipigunakaké tumrap tanggal 22 Oktober 1844, awit siji-sijiné papan ing Kitab Suci kang nyebut kunci iki yaiku ing piwulang marang pasamuwan Filadelfia.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Lan kunciing brayaté Dawud bakal Dakpasrahaké ing pundhaké; mula dhèwèké bakal mbukak, lan ora ana siji waé kang bisa nutup; lan dhèwèké bakal nutup, lan ora ana siji waé kang bisa mbukak. Yesaya 22:22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
Lan marang malaékat pasamuwan ing Filadelfia tulisen: Mangkene pangandikané Panjenengané kang suci, Panjenengané kang satya, Panjenengané kang nyekel kunci Dawud, kang mbukak lan ora ana wong kang bisa nutup; lan nutup lan ora ana wong kang bisa mbukak; Aku pirsa pakaryanmu: lah, Aku wus ngedegaké ana ing ngarepmu lawang kang kabukak, lan ora ana wong kang bisa nutup iku: awit kowé duwé kakuwatan sethithik, lan wus netepi pangandikan-Ku, sarta ora nyélaki asma-Ku. Lah, Aku bakal ndadèkaké wong-wong saka papan pasamuwaning Iblis, kang padha ngaku yèn awake dhewe iku wong Yahudi, nanging dudu, malah padha goroh; lah, Aku bakal ndadèkaké wong-wong mau teka lan sujud ana ing ngarepé sikilmu, sarta supaya padha sumurup yèn Aku wus nresnani kowé. Amarga kowé wus netepi pangandikaning kasabaran-Ku, Aku uga bakal njaga kowé saka jam panggodha, kang bakal tumeka marang sakehing jagad, kanggo nyoba wong-wong kang manggon ana ing bumi. Lah, Aku enggal rawuh: cekelen kanthi teguh apa kang ana ing kowé, supaya aja ana wong kang ngrebut makuthamu. Sing sapa menang bakal Dakdadèkaké tugu ana ing Pedalemané Allah-Ku, lan dhèwèké ora bakal metu manèh saka ing kono: lan Aku bakal nulis ana ing dhèwèké asmané Allah-Ku, lan asmané kutha Allah-Ku, yaiku Yérusalèm Anyar, kang tumurun saka swarga saka Allah-Ku: lan Aku bakal nulis ana ing dhèwèké asma-Ku kang anyar. Sing sapa duwé kuping, mengkoa ngrungokna apa kang dipangandikakaké Roh marang pasamuwan-pasamuwan. Wahyu 3:7–12.
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
Eliakim nggambarake sawijining wong Filadelfia sajroning gerakan Millerite kang mbukak Papan Mahasuci ing tanggal 22 Oktober 1844. Aku mangerti manawa Kristus, Imam Agung kita, iku kang mbukak lawanging dispensasi mau, nanging Kristus wus nyelehake kunci iku ing pundhak Eliakim putrané Hilkia, lan ngandika manawa “dhèwèké bakal mbukak.” Kita wis tekan ing titik kang daktuduhake ing wiwitaning artikel iki.
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
Ing kitab Yesaya kapanggih tembung “beban” kaping wolulas; nanging saka jumlah mau, kaping pitu nggambarake sawijining prakara kang digotong ing pundhak, lan kaping sewelas nggambarake sawijining wangsit paukuman. Saka wolulas kaping mau, ana sapisan nalika tembung kang tegesé wangsit paukuman iku uga ing wektu kang padha dienggo nggambarake beban kang digotong ing pundhak.
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
Crita bab lembah wahyu punika ngrembag sawijining pesen karusakan sing nuwuhaké kalih golongan wong sembahyang ing Yerusalem. Pesen kenabian sing nandhani pambukaning pangadilan punika dipunaturaken déning Bapa Miller, lan punika pesen malaékat kapisan sing rampung nalika lawanging papan suci katutup lan Papan Mahasuci kabikak ing tanggal 22 Oktober 1844. “Bebendu” sing dipunpasrahaké ing pundhak William Miller, sing piyambakipun dipunutus ngasta dhateng jagad, punika pesen malaékat kapisan, sawijining ramalan karusakan sing rampung ing tanggal 22 Oktober 1844 kanthi rawuhipun pesen malaékat katiga.
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
“kunci padalemané Dawud bakal Daktumpangaké ing pundhaké,” lan pangandikané, “Ing dina iku,” “paku sing kaancik ana ing panggonan kang kukuh bakal dicopot, lan dipotong mudhun, lan tiba; sarta momotan sing ana ing ndhuwuré bakal kapatèn.”
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
Tembung kang dipunjarwakake minangka “beban” ing kene punika tembung kang nandhani sawijining ramalan karusakan, nanging ramalan karusakan punika sanes tembung Ibrani ingkang dipunginakaken déning Yesaya kanggé nggambaraken satunggaling prakawis ingkang kokgawa ing pundhakmu. Minangka tembung kanggé ramalan karusakan, tegesipun bilih Eliakim, putranipun Hilkia, badhé kaparingan kunci Daud dipunsandhangaken ing pundhakipun, lan beban ingkang wonten ing pundhakipun punika satunggaling ramalan karusakan. Punika satunggaling dolanan tembung ingkang jero sanget!
Sister White says this about a key that is attached to the Bible.
Suster White ngandika mekaten bab sawijining kunci kang kagandhèng karo Kitab Suci.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“Gandhèngan karo Sabdaning Allah ana sawijining kunci kang mbukak pethi pusaka kang aji, kanggo marem lan kabungahan kita. Aku ngrasa sukur kanggo saben sorot pepadhang. Ing tembé, pangalaman-pangalaman sing saiki tumrap kita isih banget misterius bakal diterangaké. Sawetara pangalaman bisa waé ora bakal tau kita mangertèni kanthi sampurna nganti kang fana iki ngagem kalanggengan.” Manuscript Releases, volume 17, 261.
Miller’s opening remarks about his dream says this.
Pangandikan pambuka Miller ngenani impèné ngandharaké mekaten.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.
“Aku ngimpen bilih Gusti Allah, lumantar astanipun ingkang boten katingal, ngutus dhateng aku satunggal pethi alit ingkang dipun-garap kanthi endah lan nggumunake, dawanipun kirang langkung sedasa inci lan ambanipun enem inci persegi, kapundhut saking kayu eboni sarta mutiara ingkang kapasang kanthi rerenggan ingkang éndah. Ing pethi alit punika wonten kunci ingkang kagandheng. Sanalika aku mundhut kunci punika lan mbikak pethi mau, kanthi kaéraman lan kagètku, aku manggih bilih pethi punika kebak manéka warna lan manéka ukuran permata, inten, watu-watu aji, saha dhuwit receh emas lan salaka saking saben ukuran lan rega, kasusun kanthi éndah wonten ing papanipun piyambak-piyambak ing salebeting pethi punika; lan kanthi susunan mekaten, sadaya punika mancaraken pepadhang lan kamulyan ingkang boten wonten tandhingipun kejawi srengéngé piyambak.” Early Writings, 81.
In James White’s footnotes of the dream, he says this of the key.
Ing cathetan ngisor kaca James White tumrap impen punika, piyambakipun ngandika mekaten bab kunci punika.
The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.
“‘Kunci sing kagandheng’ iku cara panjenengane napsirake Sabda ramalan—mbandhingake Kitab Suci karo Kitab Suci—Alkitab dados juru tafsiripun piyambak. Kanthi kunci punika Sadèrèké Miller mbikak ‘peti,’ utawa kayekten ageng bab rawuhipun Gusti marang jagad.” James White.
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
James White maringi komentar babagan impen punika, lan kanthi mekaten piyambakipun nyerat sawijining purwaka. Sanget wigatos dipunmangertosi bilih Miller pikantuk impenipun lan nerbitaken ing taun 1847, paling boten kalih taun sasampunipun Kuciwa Ageng, nalika para Adventis Millerit ingkang rumiyin manunggal sampun kacacah lan buyar. Miller kapisah saking gerakan punika, lan “kawanan alit” ingkang “sumebar ing mancanegari” taksih nandhang sangsara awit saking kuciwanipun. Impenipun Miller ngendika tumrap kaanan punika, lan James White maringi komentar tumrap punika, dene Ellen White nyariosaken punika kanthi cara ingkang temenan positif. James White nyerat sawijining purwaka tumrap impenipun, nyakup impenipun, lajeng nambahaken sawetawis cathetan suku. Purwakaipun, impenipun, lan cathetan-cathetan suku punika badhe kapacak ing pungkasaning artikel punika tumrap para ingkang mbutuhake akses dhateng katrangan punika.
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
Yesaya sèlikur loro punika sawijining ilustrasi ngenani wiwitan lan pungkasanipun Adventisme. Ing kalih sajarah punika sampun wonten lan badhé wonten pamisahan ingkang kadadosan tanggal 22 Oktober 1844, lajeng kaping kalih malih ing wekdal undhang-undhang Minggu. Pamisahan ing kalih kedadosan punika, ing wiwitan lan pungkasan, punika minangka kawujudan saking pasemon bab prawan sepuluh. Sister White maringi pawartos dhateng kita bilih para prawan bodho punika tiyang Laodikia. Shebna nglambangaken para Adventis Laodikia ing wiwitan lan pungkasanipun Adventisme. Eliakim, putranipun Hilkiah, nglambangaken para Adventis Filadelfia.
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
Nanging Hilkia uga nggambarake bapak Adventisme, awit “dhèwèké bakal dadi bapak tumrap para pedunung Yerusalem, lan tumrap brayat Yehuda.” William Miller kanthi ajrih dipunwastani “Bapak Miller.” Miller dipunpasrahi “kunci Daud” ing pundhaké, kang nggambarake cara panalitèné tumrap Kitab Suci, “baris demi baris.”
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
Pethi iku minangka Kitab Suci, lan piyambakipun migunakaken “kunci Daud” kang nggambaraken paugeran-paugeran tafsir kenabian ingkang dipun-ginakaken kanggo mbikak kayekten-kayektening malaekat kapisan. Paugeran-paugeran mau, (kunci Daud) lan ramalan paukumanipun (beban) ingkang dipunmangertosi lumantar kunci Daud, digantung “kaya paku ing papan kang mesthi” ana ing papan suci. “Paku” punika tanggal 22 Oktober 1844. Tembung “paku” ateges pasak, paku, utawa cagak, ingkang nggambaraken sawijining tandha dalan. “Beban,” utawa ramalan paukuman ingkang digantung ana ing paku mau, punika pekabaran malaekat kapisan, lan pekabaran punika tekan ing pungkasanipun nalika tanggal 22 Oktober 1844, nalika ramalan paukuman punika sampun kaleksanan lan dipunbusak, dipuntugel, lan ambruk. Punika dipunbusak awit pekabaran kenabian bab paukuman sampun dados prakawis ing jaman kapungkur, lan sawisé punika paku mau kedah dipunpindhah menyang Papan Mahasuci, ing pundi beban paukuman sanès badhé digantung ing kono.
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
Ramalan karusakan Miller, kang dipahami miturut paugeran-paugeran kenabian kang digambarake minangka “kunciné Dawud,” bakal masang paku ana ing papan suci kang bakal nyangga sakehing kamulyan saka brayat bapaké. Tembung “kamulyan” ing pethikan iku tegesé bobot. Kang nyangga bobot sawijining omah iku dhasaré omah mau. Pakaryan dhasar Miller nyangga bobot sakehing pepadhang tambahan saka pekabaran malaékat katelu kang dilambangaké déning “turunane lan asilé.” Iku nyangga bobot sakehing manéka warna prau-prau Padaleman Suci. Lan dhasar iku wis dilebokaké kanggo sawijining Padaleman Suci supaya mapanaké dhampar kang mulya.
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
Eliakim putrané Hilkiah nggambarake pasamuwan Philadelphia. Eliakim tegesé Gusti Allah kang ngedegaké, amarga Eliakim, bapaké Yerusalem, nggambarake William Miller kang dipigunakaké déning Gusti Allah kanggo ngedegaké dhasar-dhasaré umat prajanjian pilihané Gusti Allah. Dhèwèké iku putrané Hilkiah, kang asalé saka rong tembung, tembung kang kapindho yaiku Gusti Allah lan kang kapisan tegesé “kalemesan,” yaiku kalemesan ing pangucap. Hilkiah nggambarake Sabdané utawa swarané Gusti Allah, lan putrané nggambarake pangadegé pasucèn.
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
Ing pungkasan Adventisme kudu ana sawijining wangsit paukuman bilai, lan wangsit iku yaiku malaékat katelu ing Wahyu patbelas. Kudu ana sawijining kunci ing pungkasan kang ditipelakaké déning kunciné Miller. “Kunci” ing jaman kita dhedhasar marang pangulanganing sajarah, lan mligi paugeran panyebutan kawitan, kang nyakup utawa dadi asas sing dipralambangaké déning Kristus piyambak minangka Sang Alfa lan Omega. Kudu ana sawijining putrané Miller. Mulané Miller minangka rama dadi Hilkia, yaiku Sabdané Pangéran, lan putrané Miller iku Eliakim, tegesé Allah sing ngangkat. Bapa Miller ngangkat padaleman suci, lan putrané Miller mratélakaké nalika Laodikia lan Filadelfia dipisahaké lan wong-wong Filadelfia diangkat dadi sawijining panji. Kudu ana sawijining paku sing dipantegaké, nanging ora ana ing papan suci kaya ing sajarahé Miller, nanging ana ing Papan Mahasuci. Paku iku lan beban kang digantungaké ing kono bakal dipunpedhot ing pungkasané piwulang malaékat katelu, kaya déné kedadéan ing pungkasané piwulang malaékat kapisan. Nalika Mikhaèl jumeneng lan mangsaning sih kanggo manungsa katutup, wangsit paukuman bilai iku bakal wis dadi kala kapungkur, wis kabuwang, dipunpedhot, lan rubuh.
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
Pamisahan utawa panyebaran sawisé lumakuné wektu ing taun 1844 bakal kaulang manèh ing wektu hukum Minggu. Yesaya rong puluh loro minangka sawijining gambaran ngenani kahanan-kahanan sing nuwuhake pamisahan para Adventis Laodikia saka para Adventis Filadelfia sing kalakon ing mangsa krisis hukum Minggu.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
Lan marang malaékat pasamuwan ing Laodikia tulisen mangkéné: Iki pangandikané Sang Amin, seksiné kang setya lan sejati, wiwitaning titahé Allah; Ingsun pirsa sakehing pakaryanira, yèn kowé ora adhem lan uga ora panas: beciké menawa kowé adhem utawa panas. Mulané, awit kowé mung anget-anget waé, ora adhem lan ora panas, Ingsun bakal muntahaké kowé metu saka cangkem-Ku. Awit kowé kandha, Aku sugih, lan saya kalimpahan bandha, lan ora butuh apa-apa; nanging kowé ora ngerti yèn kowé iku cilaka, nestapa, mlarat, wuta, lan wuda: Aku maringi pitutur marang kowé supaya tuku saka Aku mas kang wis kabuktèkaké ana ing geni, supaya kowé dadi sugih; lan sandhangan putih, supaya kowé kasandhangan, lan supaya kawiranganing wudamu ora katon; lan pulasana mripatmu nganggo salep mripat, supaya kowé bisa ndeleng. Sapa waé kang Dakasihi, iya iku Dakweling lan Daksiksa: mulané padha sregep, lan mratobata. Lah, Ingsun jumeneng ana ing ngarep lawang lan thothok-thothok: manawa ana wong kang krungu swara-Ku, lan mbukak lawang, Ingsun bakal mlebu marang dhèwèké, lan nedha bengi bebarengan karo dhèwèké, lan dhèwèké karo Ingsun. Wong kang menang bakal Dakparingi lenggah bebarengan karo Ingsun ana ing dhampar-Ku, kaya Ingsun uga wis menang lan lenggah bebarengan karo Rama-Ku ana ing dhamparé. Sing sapa nduwèni kuping, muga ngrungokna apa kang dingandikakaké déning Roh marang pasamuwan-pasamuwan. Wahyu 3:7–22.
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
Sasampuné pangenalan tumrap impèn punika, James White lajeng nyakup impèn punika kaliyan cathetan ngandhap. Kawula boten gadhah prekawis babar pisan tumrap pangginakakenipun James White dhateng impènipun Miller, sanajan kasunyatanipun bilih kawula sampun asring nerbitaken tafsiran babagan impènipun ingkang wonten bédanipun setunggal-kalih kaliyan kagunganipun James White. Pendekatan dhasar saking James White ingkang béda kaliyan ingkang sampun kawula nerbitaken punika inggih menika bilih piyambakipun mapanakaken “permata-permata” punika ing salebeting konteks umatipun Gusti Allah, dene pangertosan kawula, permata-permata punika inggih kayektèn-kayektèn nubuat. Boten wonten pertentangan, awit manungsa punika nggambaraken punapa ingkang dipracaya, lan buyaring permata-permata punika sasampunipun Kacewa Ageng nggambaraken buyaring umatipun Gusti Allah SADERENGÉ angger-angger Minggu. Nanging kasunyatan punika kagungan pangrembag kanggé panaliten ing tembé.
James White’s introduction to William Miller’s Dream
Pambukanipun James White tumrap Impèné William Miller
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“Impen ing ngisor iki wis tau diterbitaké ing Advent Herald, luwih saka rong taun kepungkur. Nalika semana aku weruh yèn impen mau kanthi cetha nandhani pengalaman kita ing jaman biyèn gegayutan karo rawuhipun kaping pindho, lan yèn Gusti Allah maringi impen iku kanggo paédahing kawanan sing kasebar.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Ing antarané pratandha-pratandha yèn dina gedhé lan nggegirisi kagungané Pangéran wus cedhak rawuhé, Gusti Allah wis netepaké impen-impen. Delengen Yoèl 2:28–31; Para Rasul 2:17–20. Impen bisa teka lumantar telung cara; kapisan, ‘amarga akèhé pakaryan.’ Delengen Pengkhotbah 5:3. Kaping pindho, wong-wong kang ana ing sangisoré roh reged lan pangapusané Iblis, bisa oleh impen lumantar pangaribawané. Delengen Pangandharing Toret 8:1–5; Yeremia 23:25–28; 27:9; 29:8; Zakharia 10:2; Yudas 8. Lan katelu, Gusti Allah wiwit biyèn tansah mulang, lan isih mulang umaté kurang luwih lumantar impen, kang teka lumantar pakaryané para malaékat lan Roh Suci. Wong-wong kang ngadeg ana ing pepadhang cetha saka kayektèn bakal ngerti nalika Gusti Allah maringi impen marang wong-wong mau; lan wong-wong kaya mangkono ora bakal kasasaraké lan disimpangaké déning impen-impen palsu.”
“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.
“Panjenengané banjur ngandika, Rungokna tembung-tembung-Ku saiki; manawa ana nabi ana ing antaramu, Aku, Sang Yehuwah, bakal ndadèkaké sarira-Ku kawedhar marang dhèwèké lumantar sesanti, lan bakal ngandika marang dhèwèké lumantar impen. Wilangan 12:5.
“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
“Yakub ngandika, ‘Malaékaté Pangéran ngandika marang aku ana ing sajroning impèn.’ Purwaning Dumadi 31:2. ‘Lan Allah rawuh marang Laban, wong Siria, ana ing sajroning impèn ing wayah bengi.’ Purwaning Dumadi 31:24. Wacanen impèné Yusuf, ing Purwaning Dumadi 37:5–9, banjur carita kang narik kawigatèn bab kaleksanané ana ing Mesir.”
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“Ing Gibeon Sang Yehuwah ngatingal marang Suléman sajroning pangimpen ing wayah wengi. 1 Raja-raja 3:5. Gambaran agung kang wigati banget ing bab kapindho kitab Daniel kaparingaké sajroning pangimpen, mangkono uga papat kéwan galak, lan sapituruté, ing bab kapitu. Nalika Hérodès ngupaya nyirnakaké Sang Juru Slamet kang isih bayi, Yusuf kapèngetaké sajroning pangimpen supaya mlayu menyang Mesir. Matius 2:13.”
“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.
“Lan bakal kalakon ing AKHIR ZAMAN, mangkono pangandikané Gusti Allah, Aku bakal nyiramaké Roh-Ku marang sakèhé manungsa: lan anak-anakmu lan anak-anak wadonmu bakal medhar wangsit, lan para nom-nomanmu bakal ndeleng wahyu, lan para sepuhmu bakal ngimpi pangimpen. Kisah Para Rasul 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Kanugrahaning pangandikan nabi, lumantar impen lan wahyu, ing kéné minangka wohing Roh Suci, lan ing dina-dina wekasan kudu katetepaké kanthi cekap nganti dadi pratandha. Iki salah siji saka kanugrahan-kanugrahan pasamuwan Injil.
“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.
“Lan Panjenengané maringi sawatara dadi rasul-rasul; lan sawatara dadi NABI-NABI; lan sawatara dadi para juruwarta Injil; lan sawatara dadi para pangon lan para guru; Kanggo nyampurnakaké para suci, kanggo pakaryan paladosan, kanggo mbangun badané Kristus. Epesus 4:11, 12.
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
“Lan Allah wus netepake sapérangan wong ana ing pasamuwan, kapisan rasul-rasul, kapindho PARA NABI, lan sapituruté. 1 Korinta 7:28.
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“Aja ngrèmèhaké PANGANDIKAN NUBUWAT. 1 Tesalonika 5:20. Delengen uga Para Rasul 13:1; 21:9; Rum 12:6; 1 Korinta 14:1, 24, 39. Para nabi utawa pangandikan nubuwat iku kanggo pambangunan pasamuwané Kristus; lan ora ana bukti siji waé sing bisa diajukaké saka pangandikané Allah, yèn iku bakal mandheg sadurungé para penginjil, para pangon, lan para guru mandheg. Nanging pangucapé wong sing mbantah, ‘Wis akèh banget wahyu lan impèn palsu nganti aku ora bisa nduwé kapitadosan marang samubarang kang kaya mangkono kuwi.’ Pancen bener yèn Iblis nduwé sing palsu kanggo niru. Dhèwèké tansah nduwé nabi-nabi palsu, lan mesthi waé saiki kita kena ngarep-arep ana kuwi kabèh ing jam pungkasané pangapusan lan kamenangané iki. Wong-wong sing nampik wahyu-wahyu mirunggan kang kaya mangkono amarga ana sing palsu, kanthi pantes sing padha bisa nerusaké sethithik manèh lan nyélaki yèn Allah tau nyatakaké sarirané marang manungsa lumantar impèn utawa wahyu, awit sing palsu iku tansah ana.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Pangimpen lan wahyu iku minangka sarana lumantar kang Gusti Allah ndhawuhaké sarirané marang manungsa. Lumantar sarana iki Panjenengané ngandika marang para nabi; Panjenengané wis masang peparing wangsit ana ing antarané peparing-peparing pasamuwan Injil, lan wis nggolongaké pangimpen lan wahyu bebarengan karo pratandha-pratandha liyané saka ‘DINA-DINA PUNGKASAN.’ Amin.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.
“Tujuwan kula ing pamanggih ing nginggil punika inggih namung kanggé nyingkiraken panyaruwe kanthi cara miturut Kitab Suci, lan nyawisaken manahipun para maos tumrap perkawis ing ngandhap punika.” James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
Impen Kaping Pindhone William Miller
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Aku ngimpi bilih Gusti Allah, kanthi astanipun ingkang boten katingal, ngutus dhateng aku satunggal pethi alit ingkang katata kanthi endah lan aneh, dawanipun kirang langkung sepuluh inci lan ambanipun enem inci persegi, kagawé saking kayu eboni lan mutiara ingkang dipasangi kanthi rerenggan ingkang endah sanget. Ing pethi punika wonten satunggal kunci ingkang kagandheng. Sanalika aku mundhut kunci punika lan mbikak pethi punika, lajeng, kanthi gumun lan kaget sanget, aku manggih bilih pethi punika kebak manéka warni lan manéka ukuran permata, inten, watu-watu aji, sarta dhuwit recehan emas lan salaka saking saben ukuran lan rega, ingkang kasusun kanthi endah wonten ing panggènanipun piyambak-piyambak ing salebeting pethi punika; lan kanthi susunan mekaten, sadaya punika mancaraken pepadhang lan kamulyan ingkang boten wonten tandhinganipun kejawi namung srengéngé.”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Aku ngira manawa dudu kuwajibanku kanggo nikmati piyambakan pandeleng endah iki, sanajan atiku kebak kabungahan amarga kamulyan padhangé, kaéndahané, lan regané saka isiné. Mulané aku nyelehake iku ana ing méja tengah ing kamarku lan ngabaraké manawa kabèh wong sing nduwèni pepénginan bisa teka lan ndeleng pandeleng sing paling mulya lan paling sumilak sing tau dideleng déning manungsa sajroning urip iki.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Wong-wong wiwit padha mlebu, kawitan cacahe sathithik, nanging saya tambah dadi wong akeh. Nalika padha kaping pisan ndeleng menyang pethi iku, wong-wong padha gumun lan surak-surak kanthi kabungahan. Nanging nalika para sing nonton saya akèh, saben wong wiwit ngribeti permata-permata mau, njupuk metu saka pethi lan nyebar-nyebarake ing dhuwur meja. Aku wiwit mikir manawa sing duwe bakal njaluk pethi lan permata-permata mau maneh saka tanganku; lan manawa aku nglilani iku disebar-nyebarake, aku ora bakal bisa maneh mapanaké ana ing panggonané ing njero pethi kaya biyèn; lan aku ngrasa yèn aku ora bakal tau bisa nanggung tanggung gugat iku, awit iku bakal gedhé banget. Banjur aku wiwit nyuwun banget marang wong-wong supaya aja nyekeli mau, utawa njupuk metu saka pethi; nanging saya aku nyuwun, saya padha nyebar-nyebarake; lan saiki padha katon nyebarake kabeh mau ing saklumahing kamar, ing lantai lan ing sadhuwuring saben perabot ing kamar iku.”
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“Banjur aku weruh manawa ana ing antarané permata lan dhuwit recehan kang asli, wong-wong mau wis nyebarake permata palsu lan dhuwit recehan tiron kang ora kaetung cacahé. Aku banget nepsu marga saka tumindak asor lan ora ngerti panuwuné wong-wong mau, banjur aku nyalahaké lan nyendhak wong-wong mau merga saka iku; nanging saya daksalahaké, saya akèh wong-wong mau nyebarake permata palsu lan dhuwit recehan palsu ana ing antarané kang asli.”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Banjur aku dadi nesu banget ing nyawaku kang jasmani lan wiwit migunakaké kakuwatan jasmani kanggo nyurung wong-wong mau metu saka kamar; nanging nalika aku lagi nyurung metu siji, telu manèh mlebu lan nggawa rereged lan serbuk-serbuk kayu lan wedhi lan manéka warna uwuh, nganti kabeh nutupi saben permata sejati, inten, lan dhuwit receh, kang kabèh kapinggiraké saka pandelengan. Wong-wong mau uga nyuwil-nyuwil petiku lan nyebarake ana ing antarané uwuh mau. Aku ngira ora ana wong siji waé kang nggatèkaké kasusahanku utawa nesuku. Aku dadi babar pisan kuciwa lan remuk atiné, banjur lungguh lan nangis.
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Bareng aku mangkono lagi nangis lan ngraukaké amarga kapitunan gedhéku lan tanggung jawabku, aku kelingan marang Gusti Allah, lan kanthi temen-temen ndedonga supaya Panjenengané ngutus pitulungan marang aku. Sanalika lawang kabuka, lan ana sawijining priya mlebu ing kamar iku, nalika wong-wong kabèh padha metu saka ing kono; lan dhèwèké, karo nyekel sapu bledug ana ing tangane, mbukak jendhéla-jendhéla, lan wiwit nyapu bledug lan rereged saka kamar iku.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Aku sesambat marang Panjenengané supaya karsa ngampet, awit ana sawatara permata aji kang pating sumebar ana ing antarané reruntuhan.”
“He told me to ‘fear not,’ for he would ‘take care of them.’
Panjenengané ngandika marang aku supaya “aja wedi,” awit Panjenengané badhé “ngreksa wong-wong mau.”
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Banjur, nalika dheweke nyaponi lemah lan rereged, permata palsu lan dhuwit recehan palsu, kabèh padha munggah lan metu liwat jendhéla kaya méga, lan angin nggawa kabèh mau adoh. Ing satengahing geger iku aku nutup mripatku sedhéla; nalika aku mbukak manèh, rereged iku kabèh wis sirna. Permata-permata aji, intan-intan, dhuwit recehan emas lan salaka, padha sumebar akèh banget ing sakabèhé kamar.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Panjenenganipun lajeng nyelehaken ing nginggil meja satunggaling pethi, ingkang langkung ageng lan langkung endah tinimbang ingkang rumiyin, lan nglumpukaken permata-permata, intan-intan, dhuwit receh, sarana sakgenggem, lajeng nguncalaken punika dhateng ing pethi wau, ngantos boten wonten setunggal kemawon ingkang ketinggalan, sanadyan sapérangan saking intan-intan punika boten langkung ageng tinimbang pucuking peniti.
“He then called upon me to ‘come and see.’
“Banjur dheweke nimbali aku supaya ‘mrenea lan delengen.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Aku nyawang menyang ing pethi mau, nanging mripatku kesilauan déning pandelengan iku. Padhangé sumorot ping sapuluh saka kamulyané kang kapungkur. Aku ngira yèn iku wis digosok ana ing wedhi déning sikilé wong-wong duraka kang wis nyebar-nyebaraké lan ngidak-idak iku ana ing lebu. Kabeh iku katata kanthi éndah ana ing pethi mau, saben siji ana ing papané dhéwé, tanpa katon tandha-tandha rekasané wong kang mbuwang iku mlebu. Aku sesambat amarga kabungahan kang gedhé, lan sesambat iku nggegeraké aku saka turu.” Early Writings, 81–83.
James White’s Footnotes
Cathetan Ngandhap Kaki James White
“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
“‘Pethi’ iku nglambangaké bebener-bebener agung ing Kitab Suci, gegayutan karo rawuhipun kaping kalihipun Gusti kita Yesus Kristus, kang kaparingaké marang Sadulur Miller supaya dipunwartakaké marang jagad.”
“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“Kunci kang kagandheng” iku yaiku cara panjenengané nerangaké Sabda nabi—mbandhingaké Kitab Suci karo Kitab Suci—Alkitab dadi juru tafsir tumrap awaké dhéwé. Kanthi kunci iki Sadulur Miller mbukak “pethi,” utawa bebener agung bab rawuhipun Kristus marang donya.
“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“‘Wong-wong wiwit padha teka mlebu, wiwitané cacahe mung sathithik, nanging saya tambah nganti dadi wong akèh.’ Nalika piwulang bab rawuhipun Gusti kawitan diwartakaké déning Sadulur Miller, lan déning mung sawatara wong liyané, piwulang iku durung akèh nggawa pangaruh, lan mung sathithik banget wong kang kaprabawan lan kagugah déning iku; nanging wiwit taun 1840 nganti 1844, ing ngendi waé piwulang iku diwartakaké, sakèhé masarakat padha kagugah.
“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
“‘Permata, intan, lan sapiturute’ kang ‘manéka warna lan ukurané’ lan ‘katata endah ing papané dhéwé-dhéwé ana ing kothak’ iku nglambangaké para putraning Allah, [Maleakhi 3:17,] saka sakehé pasamuwan, lan saka meh saben kalungguhan lan kahanan urip, kang nampani iman advent, lan katon njupuk pendirian kang kendel ana ing kalungguhané dhéwé-dhéwé, ana ing prakara suci saka kayektèn. Nalika lumaku ana ing tatanan iki, saben wong nggatekaké pakaryané dhéwé, lan lumaku kanthi andhap-asor ana ing ngarsané Allah, ‘padha mancaraké pepadhang lan kamulyan’ marang donya, kang ora ana tandhingané kajaba mung pasamuwan ing jaman para rasul. Pesen iku, [Wahyu 14:6, 7] lumaku kados-kados ana ing swiwining angin, lan uleman, ‘Padha mrénéa, awit samubarang saiki wus cumawis kabèh,’ [Lukas 14:17.] sumebar kanthi kakuwatan lan daya-guna.”
“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.
“Nalika malaékat kang mabur [Wahyu 14:6, 7.] wiwit nglairaké Injil langgeng, ‘Wedia marang Allah, lan mulyakna Panjenengané; awit wus tekan wektuné pangadilané Panjenengané,’ akèh wong padha surak-surak kanthi kabungahan merga nyawang rawuhipun Gusti Yésus, lan pamulihan, kang salajengipun malah nentang lan nggeguyu, sarta ngolok-olok kayektèn kang sawatara sadurungé iku ngisi atiné kanthi kabungahan. Wong-wong iku ngganggu lan mbuyaraké permata-permata. Iki nggawa kita menyang mangsa gugur taun 1844, nalika mangsa pambuyaran diwiwiti. Catheten iki: yaiku wong-wong kang biyèn tau ‘surak-surak kanthi kabungahan’ iku sing ngganggu lan mbuyaraké permata-permata. Lan wiwit 1844, ora ana sing wis nyebaraké pepanthan kanthi luwih mujarab lan nuntun wong-wong mau kesasar, kajaba wong-wong kang biyèn tau martakaké kayektèn lan bungah ana ing kono; nanging salajengipun padha nyélaki pakaryané Allah lan kasampurnaning ramalan ing pengalaman rawuhé Gusti kita ing mangsa kapungkur.”
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
“Paseksenipun Sadulur Miller, sawatawis wulan sasampunipun panguwuh Tengah Wengi, ing wulan kapitu, 1844, inggih punika bilih lawang sampun katutup, lan bilih gerakan rawuhipun Gusti punika kawujudanipun wangsit, lan bilih kita sampun leres anggen kita martakakaken wekdal. Salajengipun piyambakipun nyuwun pitutur dhateng para saduluré, lumantar Advent Herald, supados tetep mantep, sabar, lan boten nggresula siji marang sijiné; lan Gusti Allah badhé enggal mbeneraken piyambakipun awit saking martakakaken wekdal. Kanthi mekaten piyambakipun nyuwun kanthi temen marga saka para mustika punika, nalika piyambakipun ngrumaosi ‘tanggung jawab’-ipun tumrap dhateng para punika, lan bilih punika ‘badhe ageng sanget.’”
“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.
“‘Permata-permata palsu lan dhuwit recehan tiron’ sing kasebar ana ing antarané sing asli, cetha nggambarake para petobat palsu, utawa ‘anak-anak manca,’ [Hosea 5:7.] wiwit lawang katutup ing taun 1844.
“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.
“Pethi kapindho, ‘luwih gedhé lan luwih éndah tinimbang kang kapisan,’ kang dadi papan kaimpune ‘permata-permata,’ ‘inten-inten,’ lan ‘dhuwit logam’ kang sumebar, nggambaraké palemahan jembaring kayektèn saiki kang urip, ing kono pepanthan kang sumebar bakal kaimpun, yaiku 144.000, kabèh padha ngasta meterai saka Allah kang urip. Ora ana siji waé saka inten-inten kang aji iku bakal katinggal ing pepeteng. Sanadyan ana sawatara kang ‘ora luwih gedhé tinimbang pucuking peniti,’ wong-wong mau ora bakal kasamaran lan katinggal ing dina iki nalika Allah lagi ngimpun permata-permata kagungané. [Malachi 3:16–18.] Panjenengané bisa ngutus para malaékaté lan ndhawuhi wong-wong mau supaya enggal metu, kaya déné Panjenengané nate nggawa Lot metu saka Sodom. ‘Gusti bakal ngrampungaké sawijining pakaryan cekak ana ing bumi.’ ‘Panjenengané bakal nyepetaké iku ana ing kabeneran.’ Delengen Rum 9:28.”
“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“‘Regedan lan serutan, wedhi lan sakabehing jinis rereged,’ iku nglambangaké manéka warna lan akèh banget kasalahan kang wis dilebokaké ana ing antarané para pracaya rawuh kaping pindho, wiwit mangsa gugur taun 1844. Ing kéné aku bakal nyebut sawetara ing antarané.”
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.
“1. Pendirian sing kanthi gumunggung lan sembrana dijupuk déning sawatara ‘pangon’ sanalika sawisé seruan Tengah Wengi diparingaké, yaiku yèn daya lelehé Roh Suci sing khidmat, kang ngancani gerakan sasi kapitu, iku sawijining pangaruh mesmerisme. George Storrs klebu antarané wong-wong kang kapisan njupuk pendirian iki. Delengen tulisan-tulisané ing pérangan pungkasan taun 1844, ing Midnight Cry, kang nalika iku diterbitaké ing kutha New York. J. V. Himes, ing Konferènsi Albany ing mangsa semi taun 1845, ngandika yèn gerakan sasi kapitu ngasilaké mesmerisme nganti jeroné pitung kaki. Iki dakkandhani déning wong siji sing ana ing kana lan krungu ucapan iku. Wong-wong liyané sing wis melu kanthi aktif ing seruan sasi kapitu, wiwit wektu kuwi wis nyebut gerakan iku minangka pakaryané Iblis. Nganggep pakaryané Kristus lan Roh Suci minangka pakaryané Iblis, ing jaman Juru Slamet kita, iku pitenah, lan saiki uga tetep pitenah.
“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.
“2. Kathahing pacoban ngenani wektu tartamtu. Wiwit 2300 dinten punika rampung ing taun 1844, wonten sawatawis wektu ingkang sampun katetepaken, déning manéka tiyang, tumrap pungkasanipun. Kanthi mekaten, piyambakipun sampun nyingkiraken ‘tetenger-tetenger wates,’ lan sampun nyebaraken pepeteng tuwin mamang ing salumahing kabèh gerakan advent.
“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’
“3. Spiritisme kanthi sakehing khayalan lan kaluwihan-kaluwihané. Kelicikan Iblis iki, kang wis nindakaké pakaryan pati kang nggegirisi, pancen trep banget dilambangaké déning ‘serpihan-serpihan kayu,’ lan ‘sakehing rupa rereged.’ Akeh wong kang ngombé nganti tuntas racun spiritisme ngakoni kayektèn pengalaman advent kita ing mangsa kapungkur, lan saka kasunyatan iki akèh wong wis kadadèkaké pracaya yèn spiritisme iku woh alamiah saka pracaya yèn Allah nuntun gerakan advent agung ing taun 1843 lan 1844. Petrus, nalika ngandika bab wong-wong kang bakal ‘nggawa mlebu bidah-bidah kang nggawa karusakan, malah nyélaki Sang Pangéran kang wus nebus wong-wong mau,’ ngandika, ‘MERGA KANG MANGKONO IKU DALANÉ KABENERAN BAKAL DIALA-ALA.’”
“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“4. S. S. Snow ngakoni awake minangka ‘Elijah Sang Nabi’” Wong iki, sajroning lakuning uripé kang aneh lan kebak kasliweran, uga wis nindakake pérané dhéwé ing pakaryan pati iki, lan tindak-tanduké nduwèni karep kanggo ndadèkaké posisi kang sejati tumrap para suci kang ngentèni dadi kaanggep nistha ing pamikirané akèh jiwa kang jujur.
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.
“Menyang dhaptar kasalahan iki aku bisa nambah akeh maneh, kayata ‘sewu taun’ ing Wahyu 20:4, 7, ing jaman kepungkur, 144.000 ing Wahyu 7:4; 14:1, para wong sing ‘tangi lan metu saka kuburan-kuburan’ sawisé wunguné Kristus, doktrin ora nyambut gawé, doktrin bab karusakané bayi-bayi, lan sapanunggalané, lan sapanunggalané.
“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
“Kaluputan-kaluputan iki kasebar kanthi temen-temen sregep, lan diugemi marang pepanthan kang lagi ngenteni, nganti nalika Sedulur Miller nampani impen iku, permata-permata kang sejati ‘kasisih saka pandeleng,’ lan tembunging nabi iku cocog—‘Lan pangadilan dibalekaké mundur, lan kaadilan ngadeg adoh,’ lsp. lsp. Delengen Yesaya 59:14. Ing wektu iku ora ana layang advent ing nagara iku kang mbéla prakara kayektèn saiki. The Day-Dawn iku kang pungkasan mbélani kalungguhan sejati saka pepanthan cilik; nanging iku mati sawatara sasi sadurungé Gusti maringi impen iki marang Sedulur Miller; lan ing perjuwangan pungkasan sadurungé pati, iku nudingaké para suci kang kesel lan nggresah marang taun 1877, nalika iku isih telung puluh taun ing mangsa ngarep, minangka wektu pambébasan pungkasané. Aduh! aduh! Ora nggumunakaké manawa Sedulur Miller ana ing impené, ‘lungguh lan nangis’ awit saka kahanan prakara kang sedhih iki.”
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
“Sadulur Miller nutup mripate ing pati, tanggal 22 Desember 1849, kang marakaké kayektening tembung-tembung ing ngimpi panjenengané ing ngisor iki, ‘Ing satengahing reribedan aku nutup mripatku sedhéla.’ Kayektèn kang nggumunaké iki cetha banget, saéngga ora ana wong siji waé kang bakal gagal ndeleng prakara iku.
“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“Peti iku nglambangaké kayektèn rawuhipun Gusti kaping kalih, ingkang dipunwartakakén déning Sedhèrèk Miller dhateng jagad, kados ingkang kaandharakén déning pasemon bab sepuluh prawan. [Matius 25:1–11.] Kaping pisan, wekdalipun, 1843; kaping kalih, wekdal tundhanipun; kaping tiga, sesambat tengah wengi, ing wulan kaping pitu, 1844, lan kaping sekawan, lawang ingkang katutup. Ora ana satunggal kemawon ing antawisipun tiyang ingkang sampun maos seratan-seratan bab rawuhipun Gusti kaping kalih wiwit taun 1843, ingkang badhé nyélaki bilih Sedhèrèk Miller sampun ndhukung sekawan pokok wigati punika wonten ing sajarah advent. Tatanan kayektèn ingkang selaras punika, utawi ‘peti,’ sampun dipunrêmbag dados pêpêcahan-pêpêcahan, lan dipunsêbar wonten ing antawisipun reremukan déning para tiyang ingkang sampun nampik pengalamanipun piyambak, lan sampun nyélaki kayektèn-kayektèn punika piyambak, ingkang bebarengan kaliyan Sedhèrèk Miller sampun dipunwartakakén kanthi tanpa wedi dhateng jagad.”
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
“Pasamuwan banjur bakal dadi suci lan ‘without fault before the throne of God,’ awit wus ngakoni sakehing kaluputan, cacad, lan dosane, lan sawisé kabeh mau karesiki déning getihé Kristus sarta kausapi, wong-wong mau bakal tanpa ‘spot or wrinkle, or any such thing.’ Banjur wong-wong mau bakal sumunar kanthi ‘ten times their former glory.’” JAMES WHITE Oswego, Mei, 1850.