We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Urang keur mertimbangkeun runtuyan dina Yehezkiel pasal tilu puluh tujuh, anu mimitina ngaidentifikasi ditiupna tarompet katujuh jeung amanat ka Laodikea, anu nyababkeun mucunghulna pasukan saratus opat puluh opat rébu. Saterusna Yehezkiel ngulang deui éta runtuyan sarta ngalegaanana ku ngenalkeun ngahijina dua iteuk karajaan kalér jeung karajaan kidul Israil, minangka gambaran prosés ku mana Ketuhanan jeung kamanusaan dihijikeun salila mangsa ditiupna Tarompet Katujuh. Sanggeus dua bangsa éta dihijikeun jadi hiji bangsa, Yehezkiel ngaidentifikasi yén maranéhna boga hiji raja anu maréntah maranéhna, tuluy anjeunna ngabahas perjangjian langgeng, nya éta perjangjian anu kacumponan jeung saratus opat puluh opat rébu, bari nekenkeun yén umat perjangjian dina poé-poé panungtungan éta bakal miboga tempat suci Allah di tengah-tengah maranéhna salalanggengna.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Urang geus nambahan kana garis éta, nyaéta pagawean Yohanes ngukur Bait Allah dina taun 1844, ku kituna ngalambangkeun pangukuran panungtungan anu dimimitian dina 11 Séptémber 2001. Pangukuran éta ogé dibahas ku Zakharia, anu nyebutkeun yén pangukuran éta lumangsung nalika Allah sakali deui milih Yerusalem jadi kota pikeun nempatkeun Ngaran-Na. Urang keur ngagambarkeun hiji ibarat antara unsur-unsur anu ngawangun Bait Allah jeung dua iteuk karajaan Israil beulah kalér jeung beulah kidul. Pagawean Kristus dina ngahijikeun Kaallahan-Na jeung kamanusaan ti saratus opat puluh opat rébu téh digambarkeun dina dua nubuat ngeunaan dua rébu lima ratus dua puluh taun panyebaran anu ditimpakeun ka karajaan kalér jeung kidul, dina pakaitna jeung nubuat dua rébu tilu ratus taun.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Pikeun nangtukeun naon anu dilambangkeun ku tongkat-tongkat dina Yehezkiel dina karya Injil, diperlukeun pamahaman dasar ngeunaan Injil. Kristus narima daging urang anu geus ragrag sanggeus opat rébu taun kalemahan warisan, anu diteruskeun ka Anjeunna ngaliwatan Maryam. Salaku Tuladan urang, Anjeunna nembongkeun yén ku ngalarapkeun pangersa-Na, anu kudu diserahkeun kana pangersa Rama-Na, urang bisa unggul sakumaha Anjeunna geus unggul, ku ngalarapkeun pangersa urang dina kaayaan tunduk kana pangersa-Na. Pangersa urang digunakeun, boh pikeun kahadéan boh pikeun kajahatan dina uteuk urang, anu mangrupa benteng jiwa.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Murid anu hayang nyumponan pagawean dua semester dina hiji semester, ulah diidinan nurutkeun kahayangna sorangan dina hal ieu. Ngusahakeun ngalakonan pagawean rangkep hartina, keur loba jalma, ngabeuratkeun teuing pikiran sarta ngalalaworakeun latihan jasmani anu pantes. Teu merenah mun disangka yén akal sanggup nyangkem jeung nyerna kaleuwihan kadaharan pikiran, sarta ngabeubeulahan pikiran téh dosa anu sarua gedéna jeung ngeusian kaleuleuwihan kana organ pencernaan, nepi ka beuteung teu dibéré waktos pikeun reureuh. Uteuk téh benténg utama sakumna manusa, jeung kabiasaan anu salah dina dahar, maké pakéan, atawa saré, mangaruhan uteuk, sarta ngahalangan kahontalna naon anu dipikahayang ku murid,—nya éta kadisiplinan pikiran anu hadé. Sagala bagian awak anu teu dipiara kalawan tinimbangan bakal ngirimkeun cilakana ka uteuk. Dina ngalatih nonoman kumaha cara ngajaga kaséhatan maranéhna, kudu dipaké kasabaran jeung katekunan anu gedé. Maranéhna kudu jadi kacida wanohna dina perkara ieu, sangkan unggal otot jeung organ bisa dikuatkeun sarta didisiplinkeun ku kituna dina gerak sukarela atawa teu sukarela, hasilna kaséhatan anu panghadéna bisa kahontal, sarta uteuk dikuatkeun supaya sanggup nahan beuratna diajar.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Padamelan tina perjangjian langgeng téh nyaéta nulis hukum Allah dina hate urang jeung dina pikiran urang, sarta boh hate urang boh pikiran urang ayana di “benteng jiwa urang,” nyaéta uteuk urang.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Pikiran saurang lalaki atawa awéwé teu turun dina sakedapan tina kasucian jeung kahadéan kana kajahatan, karuksakan, jeung kajahatan pidana. Butuh waktu pikeun ngarobah nu manusa jadi nu ilahi, atawa pikeun ngarendahkeun maranéhna anu dijadikeun dina gambar Allah nepi ka jadi biadab atawa satani. Ku naon anu dipandang, urang jadi robah. Sanajan manusa dijadikeun dina gambar Nu Nyiptakeunana, manusa bisa ngadidik pikiranana nepi ka dosa anu baheula dipikaceuceub ku anjeunna jadi pikaresepeun keur dirina. Nalika anjeunna eureun jaga jeung neneda, anjeunna eureun ngajaga benténgna, nyaéta haté, tuluy ngalibetkeun diri kana dosa jeung kajahatan. Pikiran jadi direndahkeun, jeung mustahil pikeun ngangkatna tina karuksakan salila éta keur dididik pikeun ngabudakkeun kakuatan moral jeung intelektual sarta nundukkeun éta ka hawa nafsu anu leuwih kasar. Perang anu teu kendat ngalawan pikiran kadagingan kudu terus dijaga; jeung urang kudu ditulungan ku pangaruh panyucian tina rahmat Allah, anu bakal narik pikiran ka luhur sarta ngabiasakeun éta pikeun ngalenyepan perkara-perkara anu murni jeung suci.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“Pikiran,” “hate,” “otak” teh nya eta “bénténg jiwa.” Bénténg nyaéta benteng anu kudu dijaga sangkan dosa ulah asup.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
Dina doa-Na ka Rama, Kristus masihan ka dunya hiji palajaran anu kudu dipahat dina pikiran jeung jiwa. “Jeung ieu hirup langgeng,” saur Anjeunna, “nyaeta supaya maranehna nyaho ka Anjeun, hiji-hijina Allah anu sajati, jeung Yesus Kristus, anu parantos Anjeun utus.” Yohanes 17:3. Ieu teh atikan anu sajati. Ieu maparin kakuatan. Pangaweruh anu dumasar kana pangalaman ngeunaan Allah jeung ngeunaan Yesus Kristus anu parantos Anjeun utus, ngarobah manusa kana gambar Allah. Ieu mere ka manusa kakawasaan pikeun ngawasaan dirina sorangan, ku mawa unggal dorongan jeung hawa nafsu tina kodrat anu handap kana pangawasan kakuatan-kakuatan pikiran anu leuwih luhur. Ieu ngajadikeun nu miboga éta jadi anak Allah jeung ahli waris sawarga. Ieu mawa anjeunna kana pasamoan jeung pikiran Anu Teu Aya Watesna, sarta muka pikeun anjeunna banda-banda kabeungharan jagat raya anu limpah.” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“Kamampuh-kamampuh nu leuwih luhur” kudu dipaké pikeun ngadalikeun jeung nalukkeun “dorongan jeung hawa nafsu tina kodrat nu leuwih handap.” Kamampuh-kamampuh nu leuwih luhur ayana dina pikiran, sarta “pasamoan jeung pikiran Anu Teu Aya Watesna,” nya éta nu “ngarobah manusa jadi sarupa jeung gambar Allah.” Dina mangsa panyegelan saratus opat puluh opat rébu, gambar sato galak kabentuk dina hiji golongan, sedengkeun gambar Kristus kabentuk dina golongan nu séjén. Anu ngalaksanakeun robahna éta nya éta sambungan pikiran-pikiran. Jalma-jalma anu boga pikiran duniawi atawa pikiran daging sakumaha Paulus nyebutkeunana, ngabentuk gambar daging—nya éta sato galak. Jalma-jalma anu geus ngahontal pikiran Kristus, ngabentuk gambar Kristus. Jangji tina perjangjian téh nya éta yén urang bisa ngahontal kana pikiran Kristus dina waktu pertobatan, sanajan urang kabéh dilahirkeun kalayan pikiran duniawi.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Sing aya pikiran ieu aya dina diri maraneh, anu ogé aya dina Kristus Yesus: Anu, sanajan aya dina wujud Allah, henteu nganggap sarua jeung Allah éta minangka rampasan: Tapi ngaleungitkeun dirina sorangan tina kamulyaan, sarta nyandak kana dirina wujud saurang abdi, sarta dijadikeun sarupa jeung manusa: Jeung sanggeus kapanggih dina kaayaan minangka manusa, Anjeunna ngahinakeun diri-Na, sarta janten taat nepi ka maot, nya éta maot dina kayu salib. Pilipi 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Urang kudu miboga pikiran Kristus di jero diri urang, sakumaha pikiran éta ogé aya dina Kristus, sabab urang diciptakeun dina gambar-Na. Tapi urang henteu miboga pikiran éta; anu aya dina diri urang téh pikiran duniawi, geus dijual ka handapeun dosa.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Ku sabab eta, ayeuna mah euweuh deui hukuman pikeun maranéhanana anu aya di jero Kristus Yesus, anu hirupna henteu nurutkeun daging, tapi nurutkeun Roh. Sabab hukum Roh kahirupan di jero Kristus Yesus geus ngabébaskeun kuring tina hukum dosa jeung pati. Sabab naon anu ku hukum teu bisa dipigawé, lantaran hukum éta lemah ku jalan daging, Allah, ku ngutus Putra-Na sorangan dina sasaruaan jeung daging anu berdosa, jeung ku sabab dosa, geus ngahukum dosa dina daging; supaya kaadilan hukum bisa kacumponan di urang, anu hirupna henteu nurutkeun daging, tapi nurutkeun Roh. Sabab maranéhanana anu nurutkeun daging mikiran perkara-perkara daging; ari maranéhanana anu nurutkeun Roh, perkara-perkara Roh. Sabab pikiran daging téh pati; ari pikiran Roh téh hirup jeung karapihan. Ku sabab pikiran daging téh mumusuhan ka Allah, lantaran éta henteu tunduk kana hukum Allah, malah mémang henteu bisa. Jadi, maranéhanana anu aya dina daging moal bisa nyenangkeun Allah. Tapi maranéh teu aya dina daging, tapi dina Roh, upama enya Roh Allah cicing di maranéh. Ayeuna lamun aya jalma anu teu boga Roh Kristus, manéhna lain kagungan Anjeunna. Jeung lamun Kristus aya di maranéh, badan téh paéh ku sabab dosa; ari Roh téh hirup ku sabab kaadilan. Rum 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Jadi milik Roh teh hirup, ari jadi milik daging teh maot. Daging teh sipat handap, nya eta sumber tina rasa-rasa urang. Sipat handap anu sifatna daging kudu diparentah ku sipat anu leuwih luhur, anu kalakonan ku ngagunakeun kahayang urang bari tunduk ka Roh Suci. Pikiran jasmani urang anu leuwih luhur bisa dirobah di dieu jeung ayeuna keneh, tapi sipat handap urang kudu ngantosan Kadatangan Nu Kadua supaya dirobah.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Dua iteuk Yézékiel ngaidéntifikasi hiji iteuk anu dilambangkeun minangka palataran, sarta iteuk éta ngahontal kacindekan-na dina taun 1798. Iteuk éta geus kabagi sampurna ku sarébu dua ratus genep puluh taun kapaganan anu nginjak-nginjak balatentara, sarta ku sarébu dua ratus genep puluh taun kapapaan anu nginjak-nginjak balatentara. Iteuk éta henteu ngawakilan panginjak-injakan ka Bait Allah, sabab Bait Allah aya di karajaan kidul. Balatentara anu diinjak-injak ku kapaganan jeung kapapaan éta mangrupa bait manusa, nanging dina patalina jeung karajaan kidul éta nyaéta awak, sarta karajaan kidul téh tempat anu dipilih ku Allah pikeun nempatkeun sirah. Karajaan kalér nyaéta awak, karajaan kidul nyaéta sirah.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Dua babagian ti sarébu dua ratus genep puluh taun dina karajaan kalér ngagambarkeun dua rupa kacenderungan kana dosa dina bait awak, sakumaha digambarkeun ku kacenderungan nu diwariskeun jeung nu dipiara. Kapirisme mangrupakeun lambang tina kacenderungan dosa nu diwariskeun dina bait awak, jeung nalika kapapaan ngadopsi agama kapirisme, éta ngagambarkeun kacenderungan kana dosa nu dipiara. Dina dua-duana kaayaan éta, bait awak teu bisa dirobah nepi ka Kadatangan Kadua, ku sabab éta iteuk karajaan kalér ngan ngalegaan nepi ka taun 1798, jeung nalika Yohanes diparéntahkeun pikeun ngukur bait suci, iteuk éta kudu ditinggalkeun.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Kecap “conversion” hartina hiji robahan atawa parobahan tina hiji kaayaan atawa kondisi kana kaayaan atawa kondisi anu séjén. Nalika Adam jeung Hawa dosa, maranéhna “dikonversi” tina kaayaan asal maranéhna, sabab maranéhna geus diciptakeun sampurna, nurutkeun gambar Allah, kalayan kakawasaan-kakawasaan anu leuwih luhur ngadalikeun kakawasaan-kakawasaan anu leuwih handap. Nalika maranéhna dosa, maranéhna “dikonversi” jadi mahluk anu kakawasaan-kakawasaan handapna ngarebut kakawasaan leuwih luhur. Kaayaan éta dipindahkeun ku maranéhna ka sakabéh turunan maranéhna.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Dina hubungan nubuat ngeunaan dua iteuk nabi Yeheskel, Gusti milih Yerusalem jadi kapala, nyaéta ibu kota tempat raja dumuk. Eta kudu jadi kakawasaan anu leuwih luhur. Dina ibarat dua iteuk, karajaan kidul teh kakawasaan anu leuwih handap dina hubunganna jeung karajaan anu leuwih luhur di kaler. Pertobatan anu digambarkeun nalika dua iteuk teh kudu dihijikeun, nungtut supaya karajaan kidul dipulangkeun deui kana kalungguhanana minangka kapala. Eta kudu dipertobatkeun ka karajaan kaler, sabab dina mangsa harita eta dihijikeun jeung raja sajati ti kaler, sarta disambungkeun jeung kamar tahta karajaan kaler anu sajati.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Ku sabab kitu, karajaan kalér ngan ukur nepi ka taun 1798, sarta Yohanes diparentahkeun supaya ngantunkeun palataran, anu ngan ukur nepi ka taun 1798. Karajaan kidul bakal dihijikeun kana iteuk dua rébu tilu ratus taun dina datangna malaikat katilu, nanging karajaan kalér bakal réngsé nalika gabungan katuhanan jeung kamanusaan dirampungkeun di jero dua rohangan Bait Allah anu ku Yohanes tuluy diukur. Karajaan kalér dihijikeun ku tumbu opat puluh genep jeung karajaan kidul dina datangna malaikat katilu, nanging éta henteu langsung nyambung ka 1844, sakumaha halna karajaan kidul.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Karajaan kidul dipatalikeun boh jeung Bait Allah nu opat puluh genep taun, boh jeung ngahijina kaallahan jeung kamanusaan nu dilambangkeun ku dua ratus dua puluh taun. Karajaan kalér dina taun 1798 nandaan pondasi Bait Allah nu opat puluh genep taun, tapi di dinya éta réngsé, sabab minangka pondasi, éta ngawakilan daging anu ku Kristus geus dicandak ka Anjeunna sorangan, jeung daging-Na geus dipaéhan ti saprak pondasi dunya. Sadaya bait Allah téh lambang-lambang anu silih gagantian, jeung pondasi opat puluh genep taun dina 1798 ngaidéntifikasi daging kamanusaan-Na, sedengkeun kasimpulan opat puluh genep taun éta dina 1844 ngaidéntifikasi Kaallahan-Na.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
Balad anu diinjeum-injak nepi ka taun 1798 lain tempat suci Allah, sanajan tempat suci Allah digambarkeun keur diinjeum-injak dina mangsa éta; tapi panginjeum-injakan éta lumangsung di karajaan kidul, tempat Allah geus milih Yerusalem pikeun nempatkeun tempat suci-Na jeung ngaran-Na. Balad anu geus diinjeum-injak éta ngalambangkeun bangsa-bangsa kapir, éta ngalambangkeun badan.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Nalika Adam jeung Hawa ngalakukeun dosa, “tujuh kali” tina tujuh rébu taun kamanusaan ditincak ku dosa mimiti lumangsung. Dina éta mangsa, Anak Domba anu geus dipaéhan ti saprak ngadegna dunya nyadiakeun kulit anak domba pikeun nutupan taranjangna kamanusaan anu dosa. Nalika panincakan kamanusaan réngsé dina taun 1798, Anak Domba, anu jadi pondasi jeung nu ngadegkeun unggal gambaran bait suci anu geus disucikeun, dipaéhan deui. Di dinya karajaan kalér, jeung bait kamanusaan anu digambarkeun di jerona, réngsé.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
Taun 1798 téh mangsa nalika antikristus palsu dipaéhan sanggeus anjeunna méré kasaksian satanisna salila tilu satengah taun nubuat, anu dimimitian ku pangkawasaanana dina taun 538, anu saméméhna dipiheulaan ku tilu puluh taun persiapan ti mimiti taun 508. Éta téh palsuan satanis kana tilu puluh taun persiapan Kristus anu dimimitian ti kalahiran-Na, anu réngsé dina mangsa Anjeunna dipaparin kakawasaan, nalika Anjeunna dibaptis, sarta sanggeus éta Anjeunna méré kasaksian-Na salila tilu satengah taun sajati nepi ka ngahontal waktos nalika Anak Domba anu dipaéhan ti saprak ngadegna dunya disalibkeun. Dina waktos éta kacumponan jangji-Na yén sanggeus Bait Allah diruksak, Anjeunna bakal ngadegkeunana deui dina tilu poé.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Mantenna bakal jadi hiji-hijina anu ngadegkeun deui Bait awak-Na, sabab kakawasaan kaallahan-Na anu ngalaksanakeun kabangkitan éta, margi kaallahan-Na henteu maot dina panyaliban, anu maot dina salib téh kamanusaan-Na, sabab mustahil Allah maot.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Kami teh hudang deui, jeung kahirupan’ (Yohanes 11:25). Anjeunna anu geus ngandika, ‘Kami maparin nyawa Kami, supaya Kami tiasa nyandak deui’ (Yohanes 10:17), medal ti kubur kana kahirupan anu aya dina diri-Na sorangan. Kamanusaan pupus; ketuhanan henteu pupus. Dina ketuhanan-Na, Kristus ngabogaan kakawasaan pikeun megatkeun beungkeutan maot. Anjeunna nyatakeun yén Anjeunna ngabogaan kahirupan dina diri-Na sorangan pikeun ngahudangkeun saha bae anu dipikahoyong-Na.” Selected Messages, buku 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
Dina taun 1798, Bait Suci manusa, pasukan ti “karajaan kalér”, ngahontal kacindekan, sabab minangka lambang tina kodrat handap, éta teu bisa dirobah nepi ka kabangkitan dina Kadatangan Kadua. Sanajan kitu, éta nandaan pondasi tina opat puluh genep taun nalika Kristus ngadegkeun Bait Suci anu bisa dirobah, anu dilambangkeun ku karajaan kidul, anu mangrupa lambang tina kakawasaan-kakawasaan luhur pikiran, anu dirobah dina momen saurang nu dosa dibenerkeun.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Di luhur dasar anu parantos diteundeun ku Kristus sorangan, para rasul ngadegkeun garéja Allah. Dina Kitab Suci, gambaran ngeunaan ngadegkeun hiji Bait Allah remen dipaké pikeun ngajelaskeun pangwangunan garéja. Jakaria nyebut Kristus minangka Tunas anu bakal ngadegkeun Bait PANGERAN. Anjeunna nyarioskeun ngeunaan bangsa-bangsa kapir anu mantuan dina padamelan éta: ‘Jalma-jalma anu ti kajauhan bakal datang sarta ngawangun di Bait PANGERAN;’ sarta Yesaya nyatakeun, ‘Anak-anak urang asing bakal ngawangun témbok anjeun.’ Jakaria 6:12, 15; Yesaya 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Ngeunaan pangwangunan Bait ieu, Petrus nyarios, “Ka Anjeunna maraneh daratang, ka batu anu hirup, anu saenyana ku jalma-jalma dipiceun, tapi ku Allah dipilih jeung mulya, maraneh oge, saperti batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam anu suci, pikeun ngahaturkeun kurban-kurban rohani, anu ditarima ku Allah ku jalan Isa Al Masih.” 1 Petrus 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Di tempat penggalian batu tina dunya Yahudi jeung dunya kapir para rasul digawé, ngaluarkeun batu-batu pikeun diteundeun dina pondasi. Dina suratna ka jalma-jalma anu percaya di Epesus, Paulus ngandika, ‘Ayeuna ku kituna aranjeun lain deui urang asing jeung urang luar, tapi sasama warga jeung para santo, sarta kaasup kulawarga Allah; jeung diwangun dina pondasi para rasul jeung para nabi, Yesus Kristus sorangan janten Batu Pojok anu utama; di Anjeunna sakumna wangunan, sanggeus dirarancang pageuh babarengan, tumuwuh jadi Bait Suci anu suci di jero Gusti; di Anjeunna aranjeun ogé keur diwangun babarengan jadi padumukan Allah ku Roh.’ Epesus 2:19–22.
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
Sarta ka urang Korinta anjeunna nyerat: “Numutkeun kana rahmat Allah anu dipaparin ka kuring, saperti ahli ngawangun anu wijaksana, kuring geus nunda pondasi, sarta nu séjén ngadegkeun wangunan di luhurna. Tapi masing-masing kudu ati-ati kumaha manéhna ngawangun di luhurna. Sabab moal aya anu tiasa nunda pondasi anu sanés salian ti anu geus ditunda, nyaéta Yesus Kristus. Ayeuna lamun aya anu ngawangun dina ieu pondasi ku emas, pérak, batu-batu mulia, kai, jukut garing, jarami; pagawean masing-masing bakal katingal écés: sabab poé éta bakal nganyatakeunana, ku sabab éta bakal dinyatakeun ku seuneu; sarta seuneu éta bakal nguji pagawean unggal jalma, kumaha rupa jeung ajénna.” 1 Korinta 3:10–13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
“Para rasul ngadegkeun dina hiji pondasi anu pageuh, nya éta Batu Karang Nu Langgeng. Kana pondasi ieu maranéhna mawa batu-batu anu ku maranéhna digali tina dunya. Lain tanpa halangan para pangwangun téh digawe. Karyana dijieun kacida héséna ku panentangan ti musuh-musuh Kristus. Maranéhna kudu tarung ngalawan kafanatikan, prasangka, jeung kabencian ti jalma-jalma anu keur ngawangun dina pondasi palsu. Loba anu digawé minangka pangwangun gareja bisa disaruakeun jeung para pangwangun témbok dina jaman Nehemia, anu ngeunaan maranéhna dituliskeun kieu: ‘Maranehna anu ngawangun dina témbok, jeung maranehna anu mawa beban, jeung maranehna anu ngamuat, masing-masing ku salah sahiji leungeunna digawé dina pagawean, jeung ku leungeun anu séjén nyekel pakarang.’ Nehemia 4:17.” The Acts of the Apostles, 595, 596.
We will continue this study in the next article.
Urang bakal neruskeun ieu panalungtikan dina artikel salajengna.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
Ragragna manusa ngeusian sakuliah sawarga ku kasedih. Dunya anu geus didamel ku Allah kacemar ku kutuk dosa sarta dicicingan ku mahluk-mahluk anu katangtukeun kana kasangsaraan jeung pati. Teu katingal aya jalan luput pikeun maranéhanana anu geus ngalanggar hukum. Para malaikat ngeureunkeun lagu-lagu pujian maranéhna. Di sakuliah palataran sawarga aya perkabungan ku karuksakan anu geus disababkeun ku dosa.
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Putra Allah, Panglima mulya ti sawarga, kapangaruhan ku rasa hanjakal ka umat manusa nu geus murag. Haténa kagugah ku welas asih nu taya watesna waktu kasangsaraan dunya nu leungit naék ka payuneun Anjeunna. Tapi kanyaah ilahi geus nyusun hiji rarancang sangkan manusa bisa ditebus. Hukum Allah nu geus dipaliré nungtut nyawa ti nu dosa. Di sakuliah jagat raya ngan aya hiji-hijina nu sanggup, pikeun kapentingan manusa, nyumponan tungtutan éta. Ku sabab hukum ilahi téh sarua sucina jeung Allah Mantenna, ngan hiji nu satara jeung Allah nu bisa ngayakeun panebusan pikeun palanggaran kana éta hukum. Teu aya iwal ti Kristus nu sanggup nebus manusa nu geus murag tina kutuk hukum sarta mawa anjeunna deui kana kasaluyuan jeung sawarga. Kristus bakal nanggung kana diri-Na sorangan kasalahan jeung kaéra dosa—dosa nu kacida matak nyinggungna ka Allah nu suci nepi ka kudu misahkeun Rama jeung Putra-Na. Kristus bakal ngahontal nepi ka jero-jero kasangsaraan pikeun nyalametkeun umat nu geus ruksak.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Di payuneun Rama Anjeunna ngadawuhkeun panyalindungan pikeun kapentingan jalma nu dosa, sedengkeun balaréa sawarga ngantosan hasilna kalayan kacangcayaan hate anu moal kagambarkeun ku kecap. Lila lumangsung éta paguneman anu misterius—‘papatah karapihan’ (Zakaria 6:13) pikeun anak-anak manusa anu geus murag kana dosa. Rarancang kasalametan geus ditangtukeun saméméh dijadikeunana bumi; sabab Kristus teh ‘Anak Domba anu dipaéhan ti mimiti ngadegna dunya’ (Wahyu 13:8); nanging éta jadi hiji pergulatan, sanajan pikeun Raja jagat raya, pikeun nyerahkeun Putra-Na sangkan pupus pikeun bangsa anu salah. Tapi ‘Allah kacida nyaahna ka dunya, nepi ka maparin Putra-Na anu tunggal, supaya unggal jalma anu percaya ka Anjeunna ulah binasa, tapi meunang hirup langgeng.’ Yohanes 3:16. Aduh, rahasia panebusan! kanyaah Allah ka hiji dunya anu henteu nyaah ka Anjeunna! Saha anu sanggup nyaho jero-jero éta kanyaah anu ‘ngaleuwihan pangaweruh’? Sapanjang mangsa anu taya tungtungna, pikiran-pikiran anu teu bisa paéh, bari narékahan ngartos kana rahasia éta kanyaah anu teu kaharti, bakal pinuh ku kaajrihan jeung sujud nyembah.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Allah kuduna nembongkeun diri dina Kristus, ‘ngadamaikeun dunya ka Anjeunna sorangan.’ 2 Korinta 5:19. Manusa geus jadi kacida ruksakna ku dosa nepi ka mustahil pikeun anjeunna, ku dirina sorangan, datang kana kasaluyuan jeung Anjeunna anu sipat-Na kasucian jeung kahadéan. Tapi Kristus, sanggeus nebus manusa tina hukuman hukum, tiasa maparin kakawasaan ilahi pikeun ngahiji jeung usaha manusa. Ku kituna, ku tobat ka Allah jeung iman ka Kristus, anak-anak Adam anu geus murag tiasa sakali deui jadi ‘putra-putra Allah.’ 1 Yohanes 3:2.” Patriarchs and Prophets, 63, 64.