The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Nambahan pangaweruh anu dilambangkeun ku tetenjoan ngeunaan Walungan Ulai téh nya éta anu ahirna ditulis dina dua loh Habakuk.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
Dijihijikeun jeung nubuat-nubuat anu ku maranéhna geus dipikawanoh yén nerap kana mangsa datangna anu kadua, aya piwuruk anu husus disaluyukeun jeung kaayaan maranéhna anu pinuh ku kateupastian jeung kahariwang nungguan, sarta ngadorong maranéhna supaya sabar ngadagoan dina iman yén naon anu ayeuna kénéh poék pikeun paham maranéhna, dina waktuna bakal dijentrekeun kalayan écés.
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Di antara ieu nubuat-nubuat aya nubuat dina Habakkuk 2:1–4: ‘Kami rek nangtung dina pangawasanku, sarta netepkeun diri dina munara, jeung rek ngawaskeun pikeun ningali naon anu ku Anjeunna bakal diucapkeun ka kuring, jeung naon anu ku kuring kudu dijawab nalika kuring ditegor. Tuluy PANGERAN ngawaler ka kuring, sarta ngandika, Tulis eta tetenjoan, sarta jadikeun eta écés dina loh-loh, supaya anu maca eta bisa lumpat. Sabab tetenjoan teh masih keur hiji waktu anu geus ditangtukeun, tapi dina ahirna eta bakal nyarita, sarta moal bohong: sanajan siga nu lila datangna, antosan eta; sabab eta pasti bakal datang, moal ngadagoan deui. Tingali, jiwana anu ngagede-gedekeun diri teh teu lempeng dina dirina: tapi anu bener bakal hirup ku iman-na.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
Ti saprak taun 1842 kénéh, pituduh anu dipasihkeun dina ieu nubuat pikeun “nulis éta tetenjoan, jeung ngajadikeunana écés dina papan-papan, sangkan anu maca éta bisa lumpat,” geus ngagerakkeun Charles Fitch pikeun nyusun hiji bagan nubuat guna ngajelaskeun tetenjoan-tetenjoan dina kitab Daniel jeung Wahyu. Medalna ieu bagan dianggap minangka kacumponan parentah anu dipasihkeun ku Habakuk. Sanajan kitu, waktu harita can aya anu nengetan yén hiji tunda anu katingalina dina kacumponan éta tetenjoan—hiji mangsa panyangsang—oge ditepikeun dina nubuat anu sarua. Sanggeus éta kuciwa, ieu ayat Kitab Suci katémbong kacida pentingna: “Sabab éta tetenjoan téh masih keur waktu anu geus ditangtukeun, tapi dina ahirna éta bakal nyarita, sarta moal bohong: sanajan éta nyangsang, antosan éta; sabab éta pasti bakal datang, éta moal nyangsang…. Anu bener bakal hirup ku iman-na.” The Great Controversy, 391, 392.
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Dua loh Habakuk sacara nubuat téh mangrupa dua saksi. Numutkeun Kitab Suci, dua saksi kudu dihijikeun pikeun netepkeun bebeneran.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.
Ari lamun manéhna henteu daék ngadéngé ka hidep, cokot jeung hidep saurang atawa dua urang deui, supaya ku sungut dua atawa tilu saksi unggal kecap bisa diteguhkeun. Mateus 8:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Nalika dua papan Habakuk (bagan para panaratas taun 1843 jeung 1850) ditumpangtindihkeun silih luhuran, éta mastikeun bebeneran-bebeneran anu jadi “permata” dina impian Miller. Kasalahan taun 1843, anu digambarkeun dina papan kahiji, nalika ditumpangtindihkeun jeung papan kadua, netepkeun “waktu nunda” tina éta tetenjoan. Miller (pangawas lambang tina sajarah éta) nanya naon anu kudu diucapkeun ku anjeunna salila pasanggiri dina sajarahna.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Abdi rek nangtung dina pangjagaan abdi, sarta nangtung dina munara; sarta abdi rek ngawaskeun pikeun ningali naon anu ku Anjeunna bade didawuhkeun ka abdi, jeung naon anu ku abdi bade dijawabkeun nalika abdi ditegor. Habakuk 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
PANGERAN maréntahkeun ka Miller supaya nyerat éta titingalian, sarta dina impianana anjeunna nempatkeun peti anu ngamuat éta titingalian dina hiji méja di tengah kamarna.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Lajeng PANGERAN ngawaler ka abdi, sarta ngandika, Tuliskeun éta tetenjoan, sarta écéskeun kana papan-papan, sangkan sing saha anu macana bisa lumpat. Habakkuk 2:2.
The tables then identify the tarrying time and the first disappointment.
Tabél-tabél éta tuluy nunjukkeun mangsa nungguan jeung kuciwa anu kahiji.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Sabab ieu titingalian téh can nepi ka waktu anu geus ditangtukeun; tapi dina ahirna éta bakal nyarita, sarta moal ngabohong: sanajan katingalina lila, antosan éta; sabab éta pasti bakal datang, éta moal lila deui. Habakkuk 2:3.
Then the two classes that are manifested based upon the increase of knowledge are represented.
Saterusna dua golongan anu dinyatakeun dumasar kana nambahanana pangaweruh téh dipidangkeun.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Tenjo, jiwana manehna anu ngagedéan diri téh henteu lempeng di jerona; tapi jalma nu adil bakal hirup ku imanna. Habakuk 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Dua golongan panyembah éta bakal ditampakkeun ku prosés pangujian dina Daniel pasal dua welas.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Sarta saur-Na, “Mungguh, angkat geura, Daniel; sabab ieu kecap-kecap geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dipupurih, dijadikeun bodas, jeung diuji; ari anu jahat mah bakal terus ngalakonan kajahatan; jeung moal aya saurang ogé tina anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos.” Daniel 12:9, 10.
The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
“Nu wijaksana” dina kitab Daniel téh nyaéta parawan wijaksana dina Mateus dua puluh lima anu dipaparinan kabeneran ku iman, sedengkeun nu jahat téh nyaéta parawan bodo anu kacanduan ku kasombongan. Dina ahir impian Miller, permata-permata éta ngalambangkeun minyak dina misil sapuluh parawan, anu nyaéta éta amanat.
“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.” Review and Herald, July 20, 1897.
“Gusti dihina lamun urang henteu narima pituduh-pituduh anu dikirimkeun-Na ka urang. Ku kituna urang nampik minyak emas anu ku Anjeunna rek dicurahkeun kana jiwa urang supaya ditepikeun ka jalma-jalma anu aya dina poék. Nalika panggero datang, ‘Tingali, pangantén lalaki sumping; kaluar maraneh pikeun mapag anjeunna,’ jalma-jalma anu henteu narima minyak suci, anu henteu miara rahmat Kristus dina haténa, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna henteu siap pikeun mapag Gustina. Maranéhna henteu miboga, dina dirina sorangan, daya pikeun meunangkeun éta minyak, sarta hirupna ancur.” Review and Herald, July 20, 1897.
Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Permata-permata Miller dina poe-poe panungtungan bakal mancorong sapuluh kali leuwih caang, sarta boh angka sapuluh boh cahaya téh lambang tina hiji pangujian. Dina poe-poe panungtungan, anu digambarkeun dina ahir impian Miller, cahaya bebeneran anu dilambangkeun dina papan-papan Habakkuk ngahasilkeun hiji amanat pangujian, anu dina pasemon sapuluh parawan téh mangrupa amanat pangujian tina Sasambat Tengah Peuting. Prosés pangujian éta mangrupa pangulangan tina prosés pangujian dina sajarah kaum Millerit, sabab pasemon sapuluh parawan diulang nepi ka unggal aksarana dina poe-poe panungtungan.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuring remen dirujuk kana pasemon ngeunaan sapuluh parawan, lima di antarana wijaksana, jeung lima deui bodo. Ieu pasemon geus jeung bakal kacumponan nepi ka unggal jéntréna, sabab miboga panerapan husus pikeun mangsa ieu, sarta, saperti talatah malaikat katilu, geus kacumponan jeung bakal tetep jadi bebeneran kiwari nepi ka panutupna jaman.” Review and Herald, 19 Agustus 1890.
The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.
Pangalaman dina mangsa tarrying éta bakal diulang nepi ka jéntré pisan dina tungtung impian Miller, sarta permata-permatana tuluy bakal ngagenclang sapuluh kali leuwih caang batan panonpoé, ku kituna nuduhkeun yén éta permata ngagambarkeun ujian panungtungan dina misil sapuluh parawan. Sapuluh téh lambang hiji ujian, sarta dina ahir sapuluh poé Daniel jeung tilu jalmi nu mulya éta katingalina leuwih éndah jeung leuwih gendut batan maranéhna anu ngahakan kadaharan Babilon. Jalma-jalma sombong dina Habakkuk anu hirup ku praduga, lain ku iman, ngamekarkeun tabiat Babilon. Dina sajarah kaum Millerite maranéhna jadi putri-putri Babilon, sarta dina Habakkuk kapausan dipaké pikeun ngaidéntifikasi tabiat maranéhna.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Tingali, jiwana anu ngagedéan haté téh henteu lempeng dina dirina; tapi anu bener bakal hirup ku iman-na. Enya deuih, ku sabab manéhna ngalanggar ku anggur, manéhna jalma sombong, henteu cicing di imah, anu ngalegaan kahayangna kawas naraka, sarta sarua jeung pati, jeung moal kungsi wareg, tapi ngumpulkeun ka dirina sakabéh bangsa, jeung numpukkeun ka dirina sakabéh jalma: Naha moal sakabéh ieu ngangkat hiji misil ngalawan anjeunna, jeung hiji paribasa olok-olok ngalawan anjeunna, sarta nyebut, Cilaka ka manéhna anu nambahan anu lain kagunganana! nepi ka iraha? jeung ka manéhna anu ngabebanan dirina ku leutak kandel! Naha moal ujug-ujug hudang anu bakal ngegel ka anjeun, jeung gugah anu bakal ngaganggu ka anjeun, sarta anjeun bakal jadi jarahan pikeun maranéhna? Ku sabab anjeun geus ngarampas loba bangsa, sakabéh sésa jalma bakal ngarampas anjeun; ku sabab getih manusa, jeung ku kakarasan ka tanah, ka kota, jeung ka sakabéh anu nyicingan di jerona. Habakkuk 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”
Prosés pangujian anu ditimpakeun ka para parawan dina Mateus dua puluh lima ngahasilkeun hiji golongan panyembah, anu geus ngamekarkeun watak raja kalér (kapapaan), anu ogé mangrupa kakawasaan anu “ngarampas loba bangsa.”
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Kieu timbalan PANGERAN, Lah, aya hiji bangsa datang ti nagri kalér, jeung hiji bangsa anu gedé bakal dihudangkeun ti tungtung-tungtung bumi. Maranéhna nyekel busur jeung tumbak; maranéhna kejem, sarta taya welas asih; sorana ngaguruh kawas laut; sarta maranéhna naék kana kuda, baris rapih saperti jalma-jalma pikeun perang ngalawan maneh, eh putri Sion. Kami geus ngadéngé béjana éta: leungeun kami jadi leuleus; kasusah geus nyekel kami, jeung nyeri, saperti awéwé anu keur ngalahirkeun. Ulah maranéh indit ka tegal, ulah leumpang di jalan; sabab pedang musuh jeung kasieunan aya di saban sisi. Eh putri umat Kami, pakean karung ku anjeun, sarta gulang-gulingkeun diri dina lebu: laksanakeun pangduka saperti keur anak tunggal, ratapan anu pohara paitna: sabab anu ngaruksak bakal dadakan datang ka urang. Yeremia 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Dua golongan dina buku Habakuk téh nyaéta jalma-jalma anu dipikabener ku iman, jeung jalma-jalma anu ngadaharna sarta nginum ajaran-ajaran Babul. Jalma-jalma dina poé-poé panungtungan tina impian Miller anu digambarkeun minangka parawan, boh ngamekarkeun tabiat Kristus, ku kituna narima meterai Allah, boh ngamekarkeun tabiat kapausan sarta narima tanda sato galak.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Waktuna geus sumping sangkan caang nu sajati moncorong di tengah poékna moral. Warta malaikat katilu geus ditebarkeun ka sakuliah dunya, mapatahan manusa supaya ulah narima tanda sato galak atawa tanda gambarna dina tarangna atawa dina leungeunna. Narima ieu tanda hartina nyokot putusan anu sarua jeung anu geus dipigawe ku sato galak éta, sarta ngabela pamadegan anu sarua, dina panentangan anu langsung ka Firman Allah. Ngeunaan sakumna jalma anu narima ieu tanda, Allah ngandika, ‘Jalma anu sarua bakal nginum anggur amarah Allah, anu dituang tanpa campuran kana cangkir kangeranan-Na; sarta anjeunna bakal disiksa ku seuneu jeung walirang di payuneun malaikat-malaikat suci, jeung di payuneun Anak Domba.’” Review and Herald, 13 Juli 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Parawan-perawan anu nginum anggur Babul ahirna bakal nginum anggur amarah Allah. Dina kitab Yesaya, jalma-jalma mabok ti Epraim nembongkeun kabutaanana ku kaayaan mabok ku cara ngabedalkeun sagala hal jadi tibalik, sarta kalakuan éta kudu dianggap minangka “leutak tukang gerabah.”
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.
Pamanggih yén “anu sapopoe” téh hiji lambang Kristus, ngabalikeun bebeneran ngeunaan “anu sapopoe” jadi tibalik, sabab “anu sapopoe” téh hiji lambang satanis. Panetepan Miller yén “anu sapopoe” téh paganisme, kagambarkeun langsung dina méja-méja Habakuk. Kapanggihna ku Miller kana éta petikan dina Thessalonians, anu ngamungkinkeun anjeunna ngartos yén paganisme anu “dicabut,” sangkan “jalma dosa” anu linggih di Bait Allah bisa dinyatakeun, nyaéta bebeneran utama anu aya dina 2 Thessalonians, pasal dua.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Kuring nuluykeun maca, sarta teu manggihan deui perkara séjén nu di jerona éta [nu sapopoé] kapanggih, iwal dina Daniel. Tuluy kuring [kalawan pitulung hiji konkordansi] nyokot kecap-kecap anu nangtung patalina jeung éta, ‘dicabut;’ anjeunna bakal nyabut nu sapopoé; ‘ti waktu nu sapopoé dicabut,’ jst. Kuring nuluykeun maca, sarta ngira moal manggihan caang naon-naon ngeunaan éta téks; ahirna kuring nepi ka 2 Tesalonika 2:7, 8. ‘Sabab rahasia kajahatan geus mimiti digawé; ngan anjeunna anu ayeuna nahan bakal nahan, nepi ka anjeunna dicabut tina jalan, tuluy éta nu jahat bakal dinyatakeun,’ jst. Jeung nalika kuring geus nepi ka éta téks, aduh, bet kacida écésna jeung mulya kanyataan éta téh katingalina! Éta aya! Éta téh nu sapopoé! Tah ayeuna, naon maksud Paulus ku ‘anjeunna anu ayeuna nahan,’ atawa ngahalangan? Ku ‘manusa dosa,’ jeung ‘nu jahat,’ anu dimaksud nyaéta Kapapaan. Tah, naon anu ngahalangan sangkan Kapapaan teu dinyatakeun? Nya éta téh Kapirisme; tah, ku kituna, ‘nu sapopoé’ pasti hartina Kapirisme.’—William Miller, Second Advent Manual, kaca 66.” Advent Review and Sabbath Herald, 6 Januari 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Harti “the daily” dina Tesalonika, nu kapanggih ku Miller, nya éta bebeneran utama tina éta petikan. Nalika Paulus ngaidéntifikasi jalma-jalma anu henteu nyaah ka bebeneran, sarta ku sabab éta bakal nampa kasasaran anu pohara kuat, tangtu pisan anjeunna keur ngaidéntifikasi kabencian kana bebeneran dina harti umum; nanging, bebeneran anu sacara langsung dirujuk dina éta petikan téh nya éta bebeneran yén “the daily” ngawakilan Roma kapir.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Caang tina awak teh panon; ku sabab eta, lamun panon maneh sampurna, sakujur awak maneh bakal pinuh ku caang. Tapi lamun panon maneh goréng, sakujur awak maneh bakal pinuh ku poék. Lamun kitu caang anu aya dina diri maneh teh jadi poék, estu gedé pisan eta poékna! Teu aya saurang ogé anu bisa ngabakti ka dua dunungan: sabab boh anjeunna bakal ngabencian anu saurang jeung mikacinta anu saurang deui; atawa anjeunna bakal satia ka anu saurang jeung ngahina anu saurang deui. Maraneh teu bisa ngabakti ka Allah jeung ka mamon. Mateus 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.
Ngan aya ngan kanyaah ka bebeneran, atawa kabencian ka bebeneran. Teu aya jalan tengah. Kasasab anu kuat anu nimpah kana parawan bodo dina Mateus dua puluh lima dumasar kana panolakan maranéhna kana cahaya mutiara-mutiara Miller anu ngagambarkeun ujian panungtungan. Ujian panungtungan Israil baheula nyaéta ujian ka sapuluhna, sarta mutiara-mutiara Miller caangna sapuluh kali leuwih hérang dina poé-poé panungtungan. Lambang panolakan kana mutiara-mutiara Miller nyaéta “the daily,” anu ku para nu mabok ti Éfraim dibalikeun tibalik dina generasi katilu Adventisme. “The daily” téh lambang satanis tina kapaganan. Para nu mabok ngenalkeun hiji mutiara palsu, anu ku maranéhna dibawa ti Protestanisme murtad anu nangtukeun “the daily” minangka lambang Kristus.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Pamahaman Miller ngeunaan permatana diwatesan ku sajarah tempat anjeunna dihudangkeun. Ku sabab yakin yén Kadatangan Kadua téh mangrupa kajadian nubuat anu salajengna, tatu nu matak paéh ka kapausan dina taun 1798 ngan ukur tiasa ngawakilan karajaan dunya anu kaopat jeung anu panungtung dina Daniel dua. Miller ogé diwatesan dina pamahamanna ngeunaan “the daily,” sabab kasaksianna nyebutkeun yén ku jalan wahyu anjeunna ditungtun kana hiji cara ulikan anu tangtu, anu dina éta anjeunna nyatakeun yén anjeunna ngagunakeun Alkitabna, Cruden’s Concordance, sarta maca sawatara koran. Kaputusanna pikeun nalungtik ku cara kitu ngan saukur asup kana pipikiranana.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
“Salila dua belas taun abdi janten saurang deis, abdi maca sagala sajarah anu tiasa kapendak ku abdi; nanging ayeuna abdi micinta Alkitab. Eta ngajar ngeunaan Yesus! Tapi, masih kénéh seueur bagian dina Alkitab anu poék pikeun abdi. Dina taun 1818 atanapi 19, nalika keur ngawangkong jeung saurang rerencangan anu ku abdi didatangan, sarta anu kungsi wanoh jeung [ngadangu] omongan abdi nalika abdi janten deis, anjeunna nanya, ku cara anu rada pinuh ku maksud, ‘Kumaha pamadegan anjeun ngeunaan ieu ayat, jeung éta?’ ngarujuk kana ayat-ayat heubeul anu ku abdi kungsi dipabantah nalika janten deis. Abdi ngartos kana maksudna, tuluy ngawaler—Upami anjeun masihan waktos ka abdi, abdi bakal nétélakeun naon hartina. ‘Sabaraha lami waktos anu dipikahoyong ku anjeun?’ Abdi henteu terang, nanging abdi bakal nyaritakeunana, saur abdi, margi abdi teu tiasa percaya yén Allah parantos maparin hiji wahyu anu teu tiasa kahartos. Saterusna abdi mutuskeun pikeun nalungtik Alkitab abdi, kalayan yakin yén abdi tiasa manggihan naon anu dimaksud ku Roh Suci. Tapi pas sanggeus abdi ngawangun ieu kaputusan, timbul pikiran ka abdi—‘Upamana anjeun manggihan hiji petikan anu teu tiasa kahartos, naon anu bade ku anjeun dipigawe?’ Mangka cara pikeun nalungtik Alkitab ieu mucunghul dina pikiran abdi:—Abdi bakal nyandak kecap-kecap tina petikan-petikan sapertos kitu, tuluy ngalacakna sapanjang Alkitab, sarta ku jalan kitu manggihan hartina. Abdi gaduh Konkordansi Cruden, anu numutkeun pamadegan abdi pangsaéna di dunya; ku sabab kitu abdi nyandak éta jeung Alkitab abdi, tuluy calik di meja tulis abdi, sarta teu maca nanaon deui, iwal saeutik koran, margi abdi geus tékad pikeun terang naon anu dimaksud ku Alkitab abdi. Apollos Hale, The Second Advent Manual, 65.
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Permata-permata Miller teh lain ngan saukur dipikawanoh ku métode ulikanana, tapi ogé ku wahyu langsung ti Allah.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Gusti ngutus malaikat-Na pikeun ngahudangkeun haté hiji patani anu saméméhna teu percaya kana Alkitab, sangkan nungtun anjeunna nalungtik nubuat-nubuat. Malaikat-malaikat Allah sababaraha kali nganjang ka jalma pilihan éta, pikeun nungtun pikiranana jeung muka kana pangartosanana nubuat-nubuat anu salawasna poék pikeun umat Allah. Mimiti tina ranté kayaktian dibikeun ka anjeunna, sarta anjeunna dipingpin terus nalungtik mata ranté demi mata ranté, nepi ka anjeunna neuteup kalayan héran jeung kagum kana Firman Allah. Di dinya anjeunna ningali hiji ranté kayaktian anu sampurna. Eta Firman anu ku anjeunna kungsi dianggap henteu diilhamkeun, ayeuna muka di payuneun paningalna dina kaéndahan jeung kamulyaanana. Anjeunna ningali yén hiji bagian Kitab Suci ngajelaskeun bagian anu séjén, sarta nalika hiji petikan katutup pikeun pangartosanana, anjeunna manggihan dina bagian séjén tina Firman éta hal anu ngajelaskeunana. Anjeunna nganggap Firman Allah anu suci kalayan kabagjaan sarta kalayan rasa hormat jeung takwa anu pangjerona.” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Nalika Sadérék White nyatakeun yén “Gusti ngutus malaikat-Na” ka Miller, éta nandakeun yén Jibril téh malaikat anu diutus ka Miller, sabab “malaikat-Na” mangrupa istilah anu dipaké pikeun nandaan Jibril.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Kecap-kecap malaikat, ‘Kami téh Jibril, anu nangtung di payuneun Allah,’ némbongkeun yén anjeunna nyekel kalungguhan anu kacida luhurna dina balé-balé pangadilan sawarga. Nalika anjeunna sumping mawa hiji amanat ka Daniel, anjeunna ngandika, ‘Teu aya saurang ogé anu ngadeg satia babarengan jeung kami dina perkara-perkara ieu, iwal ti Mikail [Kristus], Pangéran hidep.’ Daniel 10:21. Ngeunaan Jibril, Jurusalamet ngandika dina Wahyu, yén ‘Anjeunna ngutus sarta nganyatakeun éta ku malaikat-Na ka hamba-Na, Yohanes.’ Wahyu 1:1.” The Desire of Ages, 99.
Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”
Jibril jeung para malaikat séjén ngabimbing “pikiran Miller” sarta muka “kana pahamna kana nubuatan-nubuatan anu ti baheula salawasna poék pikeun umat Allah.” Pekabaranana henteu ngan saukur dimekarkeun ngaliwatan métode panaliténna, tapi ogé ku panyingkepan Ilahi. Métode pisan anu dipakéna pikeun nalungtik Alkitab téh ngan saukur datang kana pikiranna. Lamun Allah mawa bebeneran kana pikiran urang, éta téh panyingkepan Ilahi, sabalikna tina ngahontal bebeneran ngaliwatan prosés ngabagi Alkitab kalayan bener. Miller ngalakukeun duanana, tapi panyingkepan Ilahi mangrupa bagian tina kumaha Miller nepi ka ngartos perkara “the daily.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”
Miller moal bakal ngakuan osilasi génder dina Daniel bab dalapan, ayat salapan nepi ka dua welas, sabab sagala nu dipiboga ku anjeunna ngan saukur Alkitab jeung hiji konkordansi anu taya eusina ngeunaan basa-basa Alkitab. Anjeunna moal ningali bédana antara ‘sur’ jeung ‘rum’ anu duanana ditarjamahkeun jadi “take away.” Anjeunna ogé moal ningali bédana antara ‘miqdash’ jeung ‘qodesh’ anu duanana ditarjamahkeun jadi “sanctuary.”
He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Manehna moal ningali bebeneran tina kecap ‘tamid’ anu kapanggih saratus opat kali dina Kitab Suci. Bebeneran anu teu bisa ku anjeunna katingali (anu ogé mangrupa bebeneran anu ku anjeunna mémang katingali), nyaéta yén tina saratus opat kali kecap Ibrani ‘tamid’ dipaké dina Kitab Suci, ngan dina kitab Daniel baé kecap Ibrani ‘tamid’ dipaké salaku kecap barang. ‘Tamid’ téh kecap Ibrani anu hartina “terus-menerus”, sarta dina kitab Daniel ditarjamahkeun jadi “the daily”.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
Ngan dina kitab Daniel ieu kecap dipaké minangka kecap barang, sedengkeun dina salapan puluh salapan kali séjén kecap éta dipaké minangka kecap katerangan. Ku sabab éta, nalika para panarjamah Alkitab King James nyanghareupan Daniel anu ngagunakeun éta kecap lima kali minangka kecap barang, padahal sakabéh panulis Alkitab nu séjén ngagunakeun éta kecap salapan puluh salapan kali minangka kecap katerangan, maranéhna kapaksa ku beuratna bukti pikeun “ngabenerkeun” pamakéan kecap éta ku Daniel minangka kecap barang. Pikeun “ngabenerkeun” Daniel, maranéhna nambahan kecap “kurban” kana éta kecap, sahingga kecap barang dijieun kecap katerangan. Tuluy, pikeun ngabenerkeun para panarjamah éta, Ellen White dipaparin ilham pikeun nyatet yén anjeunna, “ningali patalina jeung ‘Daily,’ yén kecap ‘sacrifice’ téh disayagikeun ku hikmat manusa, sarta henteu kaasup kana éta téks; jeung yén Gusti masihan pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngawariskeun pekik jam pangadilan.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Numutkeun kasaksianana sorangan, Miller keur neangan paham kana “the daily,” anu tungtungna anjeunna ngartos dina 2 Tesalonika. Tapi deuih, numutkeun kasaksianana sorangan, nalika neangan ngartos hiji kecap, anjeunna bakal mertimbangkeun unggal tempat kecap éta dipaké, sarta kecap éta dipaké salapan puluh salapan kali deui dina Alkitab. Sanajan kitu, kasaksianana ngeunaan “the daily” nyaéta yén anjeunna henteu manggihan éta di mana waé iwal dina kitab Daniel, nalika anjeunna nyatakeun, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller dibingbing ka permata-permata éta lain ku cara ulikanana wungkul, tapi ogé ku wahyu ilahi anu dipaparin ka anjeunna ngaliwatan palayanan malaikat.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.
Ku kituna pamahaman anjeunna ngeunaan “anu sapopoé” téh leres, tapi kawates. Anjeunna teu sanggup ngakuan yén tina lima kali “anu sapopoé” disebut dina kitab Daniel, hiji tina tilu kali “anu sapopoé” éta “dicandak jauh,” ngawakilan harti anu béda ti dua kali séjénna. Hiji kali “anu sapopoé” dipaké babarengan jeung kecap Ibrani ‘rum’ sarta dua kali séjénna dipaké babarengan jeung kecap Ibrani ‘sur.’ Duanana kecap éta ditarjamahkeun minangka take away, tapi ‘rum’ dina Daniel pasal dalapan ayat sabelas ngandung harti ngangkat luhur sarta ngamulyakeun, sedengkeun dina pasal sabelas ayat tilu puluh hiji, jeung pasal dua belas ayat sabelas, kecap ‘sur’ ngandung harti miceun.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Para ahli teologi anu ngadahar jeung nginum kadaharan Babul ngajawab yén boh lamun hiji perkara dipiceun boh iraha hiji perkara diangkat, duanana ngawakilan hiji rupa panyabutan; ku kituna duanana kecap kudu kaharti miboga harti anu sarua. Maranéhna ngajawab yén tilu kali ungkara “the daily” disebut “taken away” salawasna ngandung harti miceun; jeung ku kituna, maranéhna netelakeun yén Daniel teu taliti dina milih kecap-kecapna. Maranéhna henteu sacara kabuka nyebut kitu, tapi ku implikasi maranéhna ngajarkeun yén Daniel sakuduna ngagunakeun kecap ‘sur’ dina katilu lumangsungna éta, sabab nurutkeun para ahli teologi, cenah anjeunna ngandung maksud anu sarua unggal-unggal “the daily” éta “taken away.”
They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.
Aranjeunna ngalakukeun hal anu sarua ogé kana kecap ‘miqdash’ jeung ‘qodesh’ anu duanana ditarjamahkeun jadi “bait suci,” dina ayat sabelas nepi ka opat belas dina pasal dalapan. Dina unggal rujukan ngeunaan “bait suci” dina opat ayat éta, maranéhna keukeuh yén sakabéhna ngawakilan bait suci Allah. Ku inferénsi deui, Daniel saéstuna cukup ngagunakeun ‘qodesh’ dina katilu rujukan éta, sarta henteu ngagunakeun ‘miqdash’ dina ayat sabelas. Miller moal bakal ngakuan bédana antara kecap-kecap éta, tapi para teolog modéren mah ngakuanana, sarta nalika maranéhna ngalakukeun kitu, maranéhna keukeuh yén euweuh bédana anu kudu diaku. Sanajan kitu, Miller, anu henteu ngakuan bédana antara kecap-kecap éta, nepi kana pamahaman anu sabalikna jeung para teolog modéren.
The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Kanyataanna, Daniʼeli barreessaa of-eeggannoo ture; afaan Ibrootaa ni beeka ture, ogeeyyii Baabilon hundumaa caalaa harka kudhaniin caalchifamee akka qajeelaatti ilaallame ture. Yoo namni tokko itti fayyadama sirrii afaan Ibrootaa, fi akkamitti seenaa addaa sana keessatti sirriitti ibsamuu akka qabu beeku ture, innis Daniʼeli dha. Yoo Daniʼeli jechoota garaagaraa fayyadame, sababni isaa hiika garaagaraa dabarsuuf yaadaman waan turaniif, innis isaan sana qajeelummaadhaan agarsiisuuf jechuun itti yaadee barbaade ture. Yommuu itti fayyadamni addaa Daniʼel jechoota “iddoo qulqulluu” yookaan “kaasuu” jedhamee hiikaman irratti godhe beekametti fudhatamu, hubannaa “isa guyyaa guyyaa” jedhuu kan Miller qabu ni deeggaru; hubannaan sunis kutaa sana keessatti Milleriin beekame, achitti Phaawulos namoota dhugaa jibban gowwoomsaa cimaa akka fudhatan akka murtaaʼe isaanii ibsu keessatti.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Jalma-jalma anu mikabencian kana bebeneran sarta percaya kana bohong anu ngahasilkeun kasasab anu pohara kuat, ogé digambarkeun minangka para mabok urang Éfraim, anu dipidangkeun dina dua golongan. Hiji golongan nyaéta kapamingpinan anu pinuh élmu, sedengkeun golongan séjén nyaéta jalma-jalma anu teu pinuh élmu, anu ngan ukur daék ngadangu naon anu diajarkeun ku anu pinuh élmu ka maranéhna. Maranéhna téh jalma-jalma anu nyumput dina handapeun kabohongan, sarta anu nyieun hiji pajangjian jeung pati. Maranéhna téh parawan-parawan bodo dina Mateus dua puluh lima, sarta maranéhna anu jiwana ngagedékeun diri dina Habakuk dua. Maranéhna téh jalma-jalma anu nolak bebeneran-bebeneran dasar tina impian Miller, anu caangna ngagenclang sapuluh kali leuwih caang dina ahirna (ngagambarkeun ujian anu kasapuluh sarta anu pamungkas pikeun Israil modéren), sakumaha ditipikeun ku ujian anu kasapuluh sarta anu pamungkas pikeun Israil baheula.
We will continue this study in the next article.
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And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
Jeung PANGERAN nimbalan ka Musa, “Sabaraha lilana ieu bangsa ngahinakeun Kami? Jeung sabaraha lilana maranéhna moal percaya ka Kami, padahal sagala tanda geus Kuparagikeun di antara maranéhna? Kami rek nimpahkeun panyakit sampar ka maranéhna, sarta nyabut hak warisana; ari maneh, ku Kami rek dijadikeun hiji bangsa anu leuwih agung jeung leuwih perkasa batan maranéhna.” Jeung Musa ngadawuh ka PANGERAN, “Tangtu urang Mesir bakal ngadéngé éta, sabab ku kakawasaan-Manten Gusti geus ngaluarkeun ieu bangsa ti antara maranéhna; tuluy maranéhna bakal nyaritakeun ka pangeusi ieu nagri. Sabab maranéhna geus ngadéngé yén Anjeun, nun PANGERAN, aya di tengah-tengah ieu bangsa, yén Anjeun, nun PANGERAN, katingali padeukeut beungeut jeung beungeut, yén mega-Manten Gusti nangtung di luhur maranéhna, sarta yén Anjeun maparin pamingpin ka maranéhna, beurang dina tihang mega, peuting dina tihang seuneu. Ayeuna, upami Anjeun maéhan ieu sakumna bangsa saperti saurang jelema, mangka bangsa-bangsa anu geus ngadéngé kamashuran-Manten baris nyarita, pokna, ‘Ku sabab PANGERAN teu sanggup mawa ieu bangsa asup ka tanah anu geus dipimanggung ku Mantenna ka maranéhna, ku kituna Mantenna maéhan maranéhna di tanah gurun.’”
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Sareng ayeuna, abdi nyuhunkeun ka Gusti, mugia kakawasaan Gusti abdi teh agung, sakumaha anu parantos ku Gusti didawuhkeun, saur-Na, PANGERAN teh panjang sabar sarta kacida ageung welas asih-Na, ngahampura kagorengan jeung palanggaran, nanging ku teu cara naon bae moal ngabebaskeun nu salah, ngahukum kagorengan karuhun ka anak-anakna nepi ka turunan katilu jeung kaopat. Hampura, abdi nyuhunkeun ka Gusti, kagorengan ieu bangsa nurutkeun kana ageungna welas asih Gusti, sakumaha Gusti parantos ngahampura bangsa ieu ti Mesir nepi ka ayeuna. Sarta PANGERAN ngandika, Kami parantos ngahampura nurutkeun kana pangandika maneh: Tapi saenyana, demi hirup Kami, sakuliah bumi bakal dieusian ku kamulyaan PANGERAN. Ku sabab sakabeh jelema anu parantos ningali kamulyaan Kami, jeung mujijat-mujijat Kami anu parantos ku Kami dipidamel di Mesir jeung di padang gurun, sarta ayeuna parantos nguji Kami nepi ka sapuluh kali, jeung henteu ngadengekeun sora Kami; tangtu maranehna moal ningali tanah anu parantos ku Kami disumpahkeun ka karuhunna, jeung moal aya saurang oge ti antara maranehna anu ngahudangkeun bendu Kami bakal ningali eta: Tapi hamba Kami Kaleb, ku sabab aya roh sejen dina dirina, sarta anjeunna parantos nuturkeun Kami sapinuhna, anjeunna bakal ku Kami dibawa asup ka tanah anu parantos diasupan ku anjeunna; sarta turunanana bakal ngawariskeun eta. Bilangan 14:11–24.