Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.
Daniél pasal hiji, lamun ditumpangtindihkeun jeung Daniél pasal opat, ngagambarkeun sajarah malaikat kahiji jeung kadua, ti taun 1798 nepi ka 1844. Dina sajarah éta kitab Daniél dibuka segélna, sarta bagian anu dibuka segélna téh nyaéta pasal tujuh, dalapan, jeung salapan. “Garis kana garis” pasal hiji, opat, tuluy tujuh nepi ka salapan, ngagambarkeun sajarah gerakan Millerite tina malaikat kahiji.
In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.
Dina éta sajarah (1798 nepi ka 1844), kayakinan-kayakinan dasar Adventisme diteguhkeun, sarta kayakinan-kayakinan éta ahirna diwujudkeun dina bagan panaratas 1843. Patung Nebukadnesar dina Daniel pasal dua aya dina éta bagan. Visi-visi dina Daniel tujuh jeung dalapan aya dina éta bagan. “Anu sapopoe” dina pasal dalapan digambarkeun, kitu deui “tujuh kali” dina Imamat dua puluh genep. Tilu Cilaka Islam, sakumaha digambarkeun dina Wahyu pasal salapan, aya di dinya. Allah geus sababaraha kali maparin panggeuing ti heula yén kayakinan-kayakinan dasar éta bakal diserang.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Sing saha jalma-jalma anu nangtung jadi pangawal Allah di témbok Sion teh lalaki-lalaki anu sanggup ningali bahaya saméméh katingali ku rahayat,—lalaki-lalaki anu tiasa ngabédakeun antara bebeneran jeung kasasaran, kabeneran jeung kajahatan.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Panginget geus datang: Ulah ngantep nanaon asup anu bakal ngaganggu dasar iman anu ku urang geus diwangun ti saprak pesen éta sumping dina taun 1842, 1843, jeung 1844. Kami aya dina ieu pesen, sarta ti harita kénéh abdi geus nangtung di payuneun dunya, satia kana cahaya anu geus dipaparinkeun ku Allah ka urang. Urang henteu boga maksud miceun suku urang tina panggung tempat éta dipasang, nalika saban poé urang neangan PANGERAN kalayan doa anu satemenna, neangan cahaya. Naha maranéh nyangka yén abdi bisa nyerahkeun cahaya anu geus dipaparinkeun ku Allah ka abdi? Éta kudu jadi saperti Batu Karang Jaman-jaman. Éta geus nungtun abdi ti saprak éta dipaparinkeun.” Review and Herald, 14 April 1903.
The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.
Pagawean jalma anu mawa sikat kokotor, anu baris dilaksanakeun kalawan partisipasi umat Allah dina poé-poé panungtungan, ogé digambarkeun ku Yesaya, nalika anjeunna ngaidéntifikasi umat dina poé-poé panungtungan jeung pagawean anu maranéhna dipanggil pikeun dipigawé, sabab pondasi-pondasi éta geus ditangtukeun pikeun kakubur ku kasalahan saméméh poé-poé panungtungan sumping.
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Jeung jalma-jalma anu baris asal ti maneh bakal ngawangun deui tempat-tempat ruruntuhan baheula; maneh bakal ngadegkeun deui pondasi-pondasi loba turunan; sarta maneh bakal disebat, Nu ngomean nu ruksak, Nu mulangkeun deui jalan-jalan pikeun dicicingan. Yesaya 58:12.
The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.
“Tempat-tempat ruruntuhan baheula” téh nujul kana kayaktian-kayaktian doktrinal anu patali jeung dua kakawasaan nu ngadatangkeun karuksakan, nyaéta paganisme jeung papalisme. Dua kakawasaan nu ngadatangkeun karuksakan éta, nyaéta paganisme anu tuluy dituturkeun ku papalisme, nya éta anu dipaké ku William Miller minangka raraga pikeun unggal nubuat anu ditepikeunana.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Maranehna bakal ngawangun deui ruruntuhan baheula, maranehna bakal ngadegkeun deui karuksakan-karuksakan anu ti heula, sarta maranehna bakal ngomean kota-kota anu ruksak, nya éta karuksakan-karuksakan tina loba turunan. Yesaya 61:4.
The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.
Struktur nubuat anu diwakilan minangka kerangka téh nyaéta sajarah jeung patalina antara éta dua kakawasaan. Mulangkeun “jalan-jalan pikeun dicicingan” téh nya éta mulangkeun kerangka Miller, anu dina impianna diwakilan ku pagawean lalaki nu mawa sikat kokotor. Yesaya ngagunakeun gambaran sajarah Ezra jeung jalma-jalma anu mulang ti Babul sarta ngalereskeun Yerusalem, pikeun nandaan mulangkeun karuksakan-karuksakan baheula.
Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.
Ti jaman karuhun urang nepi ka poe ieu, urang geus aya dina kasalahan anu kacida gedéna; sarta ku sabab kalaliman urang, urang, raja-raja urang, jeung imam-imam urang, geus dipasrahkeun kana leungeun raja-raja nagri-nagri, kana pedang, kana panawanan, kana rampasan, jeung kana kacida era beungeut, saperti anu karandapan ku urang dina poe ieu. Ayeuna, pikeun sakeudeung mangsa, geus dipintonkeun kurnia ti PANGERAN Allah urang, ku cara nyésakeun keur urang sabagian anu luput, sarta méré urang hiji paku di tempat-Na anu suci, supaya Allah urang nyaangan panon urang, jeung maparin saeutik panyegeran dina kaayaan urang keur dikungkung. Sabab urang teh budak-budak; najan kitu Allah urang henteu ninggalkeun urang dina kaayaan urang keur dikungkung, tapi geus ngalegaan rahmat-Na ka urang di payuneun raja-raja Persia, pikeun maparin urang panyegeran, pikeun ngadegkeun deui Bait Allah urang, jeung pikeun ngomean karuksakan-karuksakanana, sarta pikeun méré urang hiji témbok di Yuda jeung di Yerusalem. Ezra 9:7–9.
Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.
Ezra jeung jalma-jalma anu ngalereskeun Yerusalem ngagambarkeun “sésa” anu jadi nu mulangkeun jalan-jalan sangkan bisa dicicingan, sarta maranéhna téh jalma-jalma anu keur ngalaksanakeun éta pagawéan dina kontéks doa Imamat dua puluh genep, anu ku Ezra dirujuk kieu: “ti saprak jaman karuhun kami nepi ka poé ieu kami geus aya dina kalepatan anu kacida gedéna; sarta ku sabab kajahatan kami, kami, raja-raja kami, jeung imam-imam kami, geus diserahkeun kana leungeun raja-raja nagri-nagri, kana pedang, kana panangkaran, kana jarahan, jeung kana kaéra raray.” “Poé” anu dimaksud ku anjeunna téh nya éta “poé” nalika “sésa” dina ahir jaman mulangkeun jalan-jalan sangkan bisa dicicingan.
Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.
Sésa Ezra téh nyaéta dua saksi anu dihirupkeun deui dina ahir tilu satengah poé, sarta ngalaksanakeun doa Leviticus dua puluh genep sakumaha digambarkeun ku Daniel dina pasal salapan. Nalika Ezra jeung para sasamana mulang ti pangbuangan sarta ngawangun deui Yerusalem, maranéhna ngalambangkeun pagawean mulangkeun permata-permata Miller, nya éta pagawean mulangkeun bebeneran-bebeneran dasar Miller. Ku sabab éta, ngarti kana kerangka pagawean Miller téh penting pisan.
“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, 596.
“Para rasul ngadegkeun dina hiji pondasi anu pageuh, nyaéta Batu Karang anu Langgeng. Ka ieu pondasi maranéhna mawa batu-batu anu dipahatna ti dunya. Para tukang ngawangun téh henteu digawe tanpa halangan. Pagawean maranéhna dijadikeun kacida héséna ku panolakan ti musuh-musuh Kristus. Maranéhna kudu tarung ngalawan kefanatikan, prasangka, jeung kabencian ti jalma-jalma anu ngawangun dina pondasi palsu. Loba anu digawé minangka tukang ngawangun garéja bisa disaruakeun jeung para tukang ngawangun témbok dina jaman Nehemia, ngeunaan maranéhna dituliskeun kieu: ‘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, 596.
In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”
Dina duanana petikan dina kitab Yesaya, pagawéanana nya éta ngadegkeun deui pondasi-pondasi jeung karuksakan-karuksakan tina loba turunan. Yesaya keur nandakeun hiji pagawéan rohani anu digambarkeun ku pagawéan literal. Pondasi-pondasi éta saenyana kudu dijaga, tapi gantina tungtungna katutupan sakabéhna ku hiji pondasi palsu tina permata-permata tiruan. Jalma-jalma anu diidéntifikasi ku Yesaya téh keur mulangkeun deui bebeneran-bebeneran dasar urang Millerite, lain bata jeung batu literal. Lambang tina bebeneran-bebeneran éta nya éta kerangka Miller ngeunaan dua kakawasaan nu ngadatangkeun karuksakan, anu nginjak-nginjak Bait Suci jeung pasukan salila “tujuh kali.”
That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.
Karya pamulihan éta digambarkeun minangka ngadegkeun deui “pondasi-pondasi” jeung “karuksakan-karuksakan tina loba turunan,” sarta éta ngagambarkeun pagawean nubuat pikeun mulangkeun bebeneran-bebeneran dasar ngaliwatan métodologi anu mawa garis nubuat kana garis nubuat, ti dieu saeutik jeung ti ditu saeutik. Pagawean ngadegkeun deui pondasi jeung karuksakan téh nyaéta pagawean nampilkeun jeung ngabéla bebeneran-bebeneran asli anu diwakilan dina bagan panaratas taun 1843 jeung 1850, anu mangrupakeun dua loh dina Habakkuk pasal dua. Jeung pagawean éta diréngsékeun ku métodologi hujan panungtungan “garis kana garis”. Éta téh pagawean mulang ka jalan-jalan baheula Yeremia dina paséa jeung jalma-jalma anu hayang ngajaga pondasi palsu, sakumaha diwakilan ku permata-permata palsu dina impian Miller.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Musuh keur narékahan pikeun ngalieurkeun pikiran dulur-dulur lalaki jeung awéwé urang tina pagawéan nyiapkeun hiji umat supaya nangtung dina poé-poé panungtungan ieu. Kacerdikan-kacerdikanana dirancang pikeun ngabalikeun pikiran tina bahaya-bahaya jeung kawajiban-kawajiban dina mangsa ayeuna. Maranéhna nganggap euweuh hartina cahaya anu Kristus sumping ti sawarga pikeun maparin ka Yohanes pikeun umat-Na. Maranéhna ngajarkeun yén kajadian-kajadian anu pas aya di hareupeun urang téh henteu cukup penting pikeun meunang perhatian husus. Maranéhna ngajadikeun teu aya pangaruhna bebeneran anu asalna ti sawarga sarta ngarampas umat Allah tina pangalaman maranéhna baheula, tuluy ngagantikeunana ku élmu palsu.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Kieu timbalan PANGERAN, Maraneh kudu nangtung di jalan-jalan, tuluy tingali, jeung tanyakeun jalan-jalan baheula, anu mana jalan anu hade, sarta leumpang dina éta jalan.’ Yermia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Ulah aya saurang ogé nu nyoba-nyoba ngaruntagkeun dasar-dasar iman urang—dasar-dasar anu diteundeun dina awal pagawéan urang ku ulikan kana firman kalayan doa jeung ku wahyu. Dina dasar-dasar ieu urang geus ngawangun salila lima puluh taun ka tukang. Jalma-jalma bisa waé nyangka yén maranéhna geus manggihan jalan anyar sarta yén maranéhna bisa nempatkeun dasar anu leuwih kuat tibatan anu geus diteundeun. Tapi ieu téh tipu daya anu kacida gedéna. Taya saurang ogé anu bisa nempatkeun dasar séjén iwal ti anu geus diteundeun.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Baheula loba anu geus ngalakonan ngawangun hiji iman anyar, ngadegkeun prinsip-prinsip anyar. Tapi nepi ka sabaraha lilana wangunan maranéhna téh nangtung? Teu lila tuluy runtuh, sabab henteu diadegkeun dina Batu Karang.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Naha murid-murid nu pangheulana henteu kudu nyanghareupan ucapan-ucapan manusa? Naha maranéhna henteu kudu ngadéngé téori-téori palsu, tuluy sanggeus ngalampahkeun sagalana, tetep pageuh nangtung, bari nyebut: ‘Sabab taya saurang ogé anu bisa nempatkeun dasar séjén salian ti dasar anu geus diteundeun’? 1 Korinta 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Ku sabab kitu urang kudu pageuh nyekel awal kapercayaan urang nepi ka ahir. Kecap-kecap anu pinuh ku kakawasaan geus dikintunkeun ku Allah jeung ku Kristus ka ieu umat, mawa maranéhna kaluar ti dunya, léngkah demi léngkah, kana caang anu écés tina bebeneran kiwari. Kalawan biwir anu geus kasentuh ku seuneu suci, para abdi Allah geus nguarkeun éta pekabaran. Pangandika ilahi geus méré segelna kana kaaslian bebeneran anu geus diproklamasikeun.” Testimonies, jilid 8, 296, 297.
The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.
“Pagawean nyiapkeun hiji umat supaya bisa nangtung dina poé-poé panungtungan,” nya éta pagawean anu pakait jeung dua nubuat Yézékiel dina pasal tilu puluh tujuh. Hiji talatah ditepikeun ku sora Yesaya di padang gurun, sarta talatah kahiji Yézékiel ngahijikeun jalma-jalma anu geus paéh di jalan kota Sodom jeung Mesir salila tilu satengah poé. Tuluy maranéhna sadar yén maranéhna geus aya dina mangsa ngadagoan dina Injil Mateus tina misil sapuluh parawan. Tuluy maranéhna ngadéngé panggero anu dipasihkeun ka Yermia supaya misahkeun anu mulya ti anu hina lamun maranéhna hayang balik. Maranéhna ogé ngakuan yén doa Daniél dina pasal salapan téh minangka bebeneran kiwari. Ku kituna, lamun jeung iraha maranéhna milih balik ku narima jeung ngalaksanakeun sarat-sarat Injil, mangka maranéhna nampa talatah kadua Yézékiel sarta nangtung dina suku maranéhna minangka hiji pasukan anu perkasa.
The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.
“Karya nyiapkeun hiji umat sangkan nangtung dina poé-poé panungtungan” kalakonan ngaliwatan metodologi hujan panungtung, nyaéta “garis kana garis.” Karya éta ngalibatkeun hiji pagawéan mulangkeun deui bebeneran-bebeneran Millerite anu kagambarkeun dina bagan panaratas taun 1843 jeung 1850. Dua bagan éta téh dua papan Habakuk, sarta éta kudu ditumpangkeun hiji kana nu séjénna (garis kana garis), jeung ku kituna éta dua bagan ngawakilan bebeneran-bebeneran dasar anu kudu dipulihkeun deui dina poé-poé panungtungan ku lalaki sikat leutak.
When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.
Lamun dihijikeun, garis kana garis, éta nandaan kasalahan dina bagan 1843, anu satuluyna dibenerkeun dina bagan 1850. Lamun dipaluruh minangka hiji tabél (garis kana garis), mangka éta ngawakilan boh pangalaman umat Allah boh sajarah nu disumputkeun ngeunaan tujuh guludug, sabab babarengan éta ngagambarkeun kuciwa kahiji, waktu panundaan, Ceurik Tengah Peuting, jeung 22 Oktober 1844, sarta kuciwa anu gedé.
It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.
Eta téh nyaéta kuciwa anu kahiji, Panyaur Tengah Peuting, jeung kuciwa anu gedé anu mangrupa sajarah nu disumputkeun tina tujuh guludug. Éta téh wangunan bebeneran, sabab bebeneran dumasar kana kanyataan yén aksara kahiji jeung panungtung tina kecap Ibrani “bebeneran” sarua jeung kuciwa kahiji jeung kuciwa panungtung dina éta sajarah. Aksara tengah, nyaéta aksara ka-tilu belas, mangrupa lambang pambarontakan sakumaha diwakilan ku jalma-jalma anu nampik amanat Panyaur Tengah Peuting. Dua bagan, nalika dihijikeun, méré dua saksi kana bebeneran-bebeneran nubuat kaum Millerite anu baris dipulihkeun ku lalaki anu mawa sikat lebu, tapi éta ogé nangtukeun pangalaman anu ngalambangkeun pangalaman saratus opat puluh opat rébu.
Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.
Anu dipihatur jadi panji (saratus opat puluh opat rébu) nyanghareupan kuciwa kahijina dina 18 Juli 2020, tuluy dina Juli 2023 maranéhna ditepikeun hiji talatah ti hiji sora anu ngagorowok di padang gurun. Eta sora nyaur ka maranéhna supaya mulang deui.
It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.
Dina titik ieu dina sajarah nu disumputkeun ngeunaan tujuh guludug, pemberontakan bakal dinyatakeun, sabab waymark salajengna nyaéta nalika lalaki nu nyapuan kokotor ngumpulkeun permata-permata éta sarta ngalungkeunana kana peti. Tuluy éta permata-permata ngagurilap sapuluh kali leuwih caang. Dina titik éta Miller dihudangkeun. Nalika para parawan (Miller) hudang, geus kasep. Pamulihan karuksakan-karuksakan tina loba turunan mangrupa hiji pagawean anu ku dua saksi kudu dipiluan. Pagawean éta ayeuna keur dilaksanakeun.
William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.
Kerangka nubuatan William Miller anu dilambangkeun ku paningal Walungan Ulai, dina Daniel bab tujuh, dalapan, jeung salapan, nya éta dua kakawasaan panganyenyeri, nyaéta paganisme jeung kapapaan; sedengkeun kerangka pikeun Future for America nya éta paganisme (naga), diteruskeun ku kapapaan (sato galak) jeung Protestanisme murtad (nabi palsu). Konci anu netepkeun duanana kerangka éta nya éta tulisan-tulisan rasul Paulus. Rasul Paulus nya éta sora nubuatan anu ngahubungkeun Israil baheula jeung Israil rohani. Saméméh tobatna, ngaran Paulus téh Saulus, anu hartina “kapilih” atawa “ditetepkeun”.
Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.
Paulus dipilih (disilih) pikeun jadi rasul pikeun bangsa-bangsa kapir, sarta anjeunna dipilih, di antarana, ku sabab pamahamanana kana Perjanjian Heubeul. Nalika nyerat kalolobaan Perjanjian Anyar, teu aya saurang ogé di antara para panulis Perjanjian Anyar anu miboga pamahaman kana Perjanjian Heubeul saperti Paulus. Anjeunna dipilih pikeun mingpin dina nyangking Injil ka bangsa-bangsa kapir, tapi anjeunna ogé dipilih pikeun netepkeun hubungan antara sajarah-sajarah nubuat dina Perjanjian Heubeul jeung sajarah nubuat anu nuturkeun mangsa waktu salib. Tanpa kasaksian Paulus, pamahaman nubuat kaum Millerit, jeung kitu deui pamahaman Future for America, moal aya. Dina sajarah anu sarua nalika Israil literal dipisahkeun minangka umat pilihan Allah, Paulus dipilih pikeun ngaidentifikasi yén Israil baheula éta, sanajan harita geus dipisahkeun ti Allah, nya éta lambang sajarah nubuat Israil rohani. Aturan-aturan nubuat anu diperlukeun pikeun gerakan malaikat kahiji jeung katilu utamana dumasar kana tulisan-tulisan rasul Paulus.
For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.
Ku sabab ieu, urang baris mertimbangkeun sawatara prinsip nubuat anu diidéntifikasi ku Paulus anu mangaruhan kana pekabaran urang Millerit, anu ditempatkeun dina kerangka dua kakawasaan pangaruksak, sarta ku kituna urang ogé baris mertimbangkeun kumaha prinsip-prinsip éta mangaruhan kana kerangka tilu kakawasaan pangaruksak.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.
Leuwih ti éta, dulur-dulur, sim kuring henteu hayang aranjeun teu nyaho, yén sakabéh karuhun urang aya di handapeun mega, sarta sakabéhna meuntas laut; sarta sakabéhna dibaptis ka Musa dina mega jeung dina laut; sarta sakabéhna dahar kadaharan rohani anu sarua; sarta sakabéhna nginum inuman rohani anu sarua; sabab maranéhna nginum tina Batu Karang rohani anu nuturkeun maranéhna; jeung éta Batu Karang téh Kristus. Tapi ka lobana ti antara maranéhna Allah henteu kersa, sabab maranéhna diragragkeun di padang gurun. Ayeuna, ieu sagala perkara jadi conto pikeun urang, supaya urang ulah mikahayang perkara-perkara anu jahat, saperti maranéhna ogé mikahayang. Ulah deui aranjeun jadi panyembah brahala, saperti sawatara ti maranéhna; sakumaha geus katulis, Jalma-jalma éta diuk pikeun dahar jeung nginum, tuluy maranéhna narangtung pikeun ulin. Ulah deui urang ngalakonan cabul, saperti sawatara ti maranéhna ngalakonanana, nepi ka dina hiji poé ragrag dua puluh tilu rébu urang. Ulah deui urang nyoba Kristus, saperti sawatara ti maranéhna ogé nyoba, sarta dibinasakeun ku oray-oray. Ulah deui aranjeun kukulutus, saperti sawatara ti maranéhna ogé kukulutus, sarta dibinasakeun ku nu ngabinasakeun. Ayeuna, sakabéh ieu perkara kajadian ka maranéhna jadi conto; sarta ieu geus dituliskeun pikeun panggeuing ka urang, anu ka urang geus datang ahir jaman. 1 Korinta 10:1–10.
In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.
Dina sapuluh ayat pondok, Paulus nétélakeun yén upacara baptisan geus dilambangkeun dina pameuntasan Laut Beureum, yén Batu anu nuturkeun Israél baheula téh nyaéta “Batu rohani,” sarta yén éta téh Kristus. Anjeunna nétélakeun yén Israél baheula téh jadi conto pikeun jalma-jalma anu hirup dina poé-poé panungtungan. Ieu petikan téh mangrupa peringetan, sarta ieu petikan ogé jadi titik paséa antara jalma-jalma anu ngajaga bebeneran jeung jalma-jalma anu ngalawan bebeneran. Para ahli teologi Adventis ngajar yén Paulus ngan saukur keur nétélakeun yén sajarah Israél baheula téh ngagambarkeun palajaran-pelajaran moral anu kudu kaharti ku jalma-jalma anu hirup dina poé-poé panungtungan, tapi maranéhna keukeuh yén Paulus henteu keur nétélakeun yén sajarah Israél literal sabenerna kudu diulang ku Israél rohani. Sister White remen ngagunakeun petikan ieu pikeun negeskeun sacara pasti naon anu dimaksud ku Paulus.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Masing-masing nabi baheula nyarita lain utamana pikeun jamanna sorangan, tapi leuwih pikeun jaman urang, ku kituna ramalan-ramalan maranéhna tetep lumaku pikeun urang. ‘Ayeuna sagala hal ieu kajadian ka maranéhna pikeun jadi conto: jeung éta geus ditulis pikeun panggeuing urang, anu ka urang geus nepi ka ahir jaman dunya.’ 1 Korinta 10:11. ‘Lain pikeun dirina sorangan, tapi pikeun urang maranéhna ngaladénan hal-hal éta, anu ayeuna geus dibewarakeun ka maranéh ku jalma-jalma anu geus ngawawarkeun Injil ka maranéh ku Roh Suci anu diturunkeun ti sawarga; hal-hal anu dipikahayang ku para malaikat pikeun ngalenyepan.’ 1 Petrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci geus ngumpulkeun tur ngahijikeun sakabéh banda kabeungharanana pikeun ieu generasi panungtungan. Sagala kajadian agung jeung sagala palaksanaan anu khidmat dina sajarah Perjangjian Heubeul geus lumangsung, jeung keur lumangsung deui, dina gareja dina ieu poé-poé panungtungan.” Selected Messages, buku 3, 338, 339.
The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.
Kajadian-kajadian anu “agung jeung pasualan-pasualan anu khidmat dina sajarah Perjangjian Heubeul geus lumangsung, sarta keur ngulang deui dina garéja dina poé-poé panungtungan ieu,” kitu Sister White nyindekkeun harti Paulus dina ayat-ayat éta. Dina usaha pikeun ngagugurkeun panandaan Paulus yén Israél baheula sacara simbolis ngagambarkeun sajarah Israél literal, Iblis geus nyurungkeun dua serangan utama ngalawan prinsip nubuat ieu. Anu kahiji, anu geus ku abdi disebatkeun, nya éta pamadegan yén Paulus saukur nandaan yén sajarah-sajarah éta ngagambarkeun palajaran-pelajaran moral. Pangajaran palsu éta mangrupa satengah-kaleresan, jeung satengah-kaleresan lainlah kayaktian pisan. Memang leres yén palajaran-pelajaran moral anu tiasa dicokot tina sajarah Israél baheula téh pikeun mangpaat jalma-jalma anu hirup dina poé-poé panungtungan, tapi lamun éta dipaké pikeun mungkir yén sajarah-sajarah éta ogé mangrupa gambaran ngeunaan kajadian-kajadian anu bakal diulang deui, mangka éta jadi satengah-kaleresan, anu dirarancang pikeun mungkir kayaktian.
“A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.
“Ayeuna berkah atawa kutuk aya di hareupeun umat Allah—berkah lamun maranéhna kaluar ti dunya sarta misah, jeung leumpang dina jalan ta’at anu handap asor; jeung kutuk lamun maranéhna ngahiji jeung jalma-jalma panyembah berhala, anu nginjak-nginjak kana tuntutan luhur sawarga. Dosa-dosa jeung kajahatan Israil anu barontak geus kacatet, sarta gambaranana dipidangkeun di hareupeun urang minangka pangeling-ngeling yén lamun urang nurutan conto palanggaran maranéhna jeung undur ti Allah, urang tangtu bakal ragrag sakumaha maranéhna ogé ragrag. ‘Ayeuna sagala hal ieu kajadian ka maranéhna pikeun jadi conto: jeung éta geus ditulis pikeun panggeuing urang, anu ka maranéhna ahir dunya geus datang.’” Testimonies, jilid 1, 609.
One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.
Hiji bebener henteu meunang dipaké pikeun mungkir bebener séjén, sabab lamun kitu, éta ngarobah bebeneran Allah jadi kabohongan.
“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.
“Hiji ucapan Jurusalamet teu meunang dijadikeun pikeun ngancurkeun ucapan-Na nu séjén.” The Great Controversy, 371.
The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.
Pangajaran yén sajarah Israil baheula ngan saukur ngagambarkeun palajaran moral wungkul, mindeng dipaké ku para teolog Adventis pikeun ngaruksak Firman nubuat Allah, sarta éta téh salah sahiji satengah-bebeneran anu kaasup dina sajian dongéng-dongéng anu disiapkeun pikeun nipu umat Allah sangkan narima hiji kabohongan, jeung kabohongan anu maranéhna tampi éta diidéntifikasi dina tulisan rasul Paulus.
The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.
Serangan utama séjén ngalawan prinsip yén sajarah Israél baheula ngagambarkeun sajarah Israél modéren diciptakeun ku kaum Yésuit dina mangsa sajarah Kontra-Réformasi, sarta éta diwangun ku satuju kana pamanggih yén sajarah Israél baheula téh diulang deui. Kabohongan Yésuit nyaéta yén sajarah éta diulang sacara harfiah, lain diulang sacara rohani. Kabohongan éta diciptakeun minangka jalan pikeun nyegah pamahaman yén paus Roma téh antikristus dina nubuat Alkitab, sabab pangajaran éta narima bebeneran yén aya antikristus dina poé-poé panungtungan, tapi ngabantah yén antikristus téh dilambangkeun ku kakawasaan anu harfiah, lain ku kakawasaan rohani. Awéwé sundal dina Wahyu tujuh welas, anu dina tarangna katulis misteri Babul, ku kituna bakal jadi awéwé sundal anu mucunghul di tanah Babul anu harfiah, anu kiwari nyaéta Irak.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Jalma-jalma anu jadi bingung dina pamahamanana kana pangandika, anu gagal ningali harti antikristus, tangtu bakal nempatkeun dirina sorangan di pihak antikristus.” Kress Collection, 105.
The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.
Paus téh hiji jalma sacara harfiah, ngalambangkeun hiji kakawasaan sacara harfiah (garéja Katolik), tapi anjeunna jeung organisasina geus diidéntifikasi sacara nubuat ku Babul sacara harfiah, sarta ngan bisa diidéntifikasi kalawan bener lamun perkara antikristus ditepikeun minangka panggenapan rohani tina hiji conto sacara harfiah. Paulus netelakeun yén Israil sacara harfiah ngagambarkeun Israil rohani, tapi éta lain hiji bebeneran nubuat nu anyar anu anjeunna nepikeun, sabab pamahamanana umumna dumasar kana Perjanjian Heubeul, sarta di dinya kasaksianana dipijangjikeun.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Kieu timbalan PANGERAN, Raja Israél, jeung Panebusna, PANGERAN sarwa kawasa: Kami teh anu pangheulana, jeung Kami teh anu pangpandeurina; sarta salian ti Kami teu aya Allah. Jeung saha, kawas Kami, anu bakal nyaur, sarta bakal ngumumkeunana, jeung netepkeunana dina raraga di hareupeun Kami, ti saprak Kami netepkeun bangsa baheula? Jeung perkara-perkara anu rek datang, jeung anu bakal kajadian, sina maranehna nembongkeun ka maranehna. Maraneh ulah sieun, ulah geumpeur: naha lain ti waktu harita Kami geus ngabejaan ka maneh, sarta geus ngumumkeunana? Maraneh teh enya saksi-saksi Kami. Naha aya Allah salian ti Kami? Enya, teu aya Allah; Kami teu nyaho hiji-hiji acan. Yesaya 44:6–8.
We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.
Urang kudu jadi saksi-saksi Kristus, saperti Paulus, yén Alpha jeung Omega parantos netepkeun lain ngan Israil baheula wungkul, tapi sakumna bangsa-bangsa baheula dina Alkitab minangka lambang pikeun némbongkeun “hal-hal anu bakal datang,” ka jalma-jalma anu hirup dina poé-poé panungtungan. Paulus téh ahli dina Perjangjian Heubeul, sarta anjeunna dihudangkeun pikeun jadi pamingpin patalina nubuat antara jaman Israil harfiah jeung Israil rohani. Tulisan-tulisan anjeunna anu nungtun jalma-jalma anu ngartos kana nambahanana pangaweruh dina mangsa ahir taun 1798, kitu deui dina taun 1989.
Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).
Babul baheula anu sacara harfiah, bangsa-bangsa Wetan baheula, Mesir baheula, Yunani baheula, jeung kakaisaran Mado-Pérsia baheula mangrupakeun lambang kakawasaan rohani dina ahir dunya. Lambang-lambang baheula téh nya éta anu harfiah anu miheulaan, sarta ngawakilan, anu rohani anu nuturkeun. Paulus malah nepi ka netelakeun yén Adam anu harfiah ngalambangkeun Adam anu rohani (nya éta Kristus).
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.
Ku kituna, sakumaha geus kaserat, Jalma anu kahiji, nyaéta Adam, dijadikeun jiwa anu hirup; Adam anu panungtungan dijadikeun roh anu ngahirupkeun. Sanajan kitu, anu kahiji lain anu rohani, tapi anu alamiah; sarta sanggeus éta kakara anu rohani. Jalma anu kahiji asalna ti bumi, sipatna bumiah; Jalma anu kadua nyaéta Gusti ti sawarga. Sakumaha anu bumiah, kitu ogé maranéh anu bumiah; jeung sakumaha anu sawargawi, kitu ogé maranéh anu sawargawi. Jeung sakumaha urang geus nanggung gambar anu bumiah, urang ogé baris nanggung gambar anu sawargawi. 1 Korinta 15:45–49.
There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”
Aya sababaraha palajaran anu kacida jerona anu diajarkeun ku Paulus ngeunaan Adam anu kahiji jeung anu panungtung, nanging urang ngan saukur netelakeun prinsip anu dipidangkeun ku anjeunna kalayan kacida écésna dina éta petikan, nalika anjeunna nyatakeun, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” Anu harfiah, anu ku Paulus di dieu diidéntifikasi minangka “natural,” téh anu kahiji, sedengkeun anu rohani téh anu panungtung. Israél anu harfiah téh kahiji, sarta alamiah, jeung Israél rohani datangna “afterward.”
Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.
Babul sacara harfiah miheulaan Babul rohani. Poin penting salajengna anu ditekenkeun dina tulisan-tulisan Paulus nyaéta titik dina sajarah nalika parobahan tina anu harfiah ka anu rohani kudu diterapkeun. Eta mangrupa kurun waktu salib nalika parobahan nubuat tina anu harfiah ka anu rohani diidentipikasi.
For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.
Sabab maranéh sadaya téh anak-anak Allah ku iman ka Kristus Yesus. Sabab sakur anu geus dibaptis kana Kristus, geus ngagem Kristus. Di dinya teu aya deui urang Yahudi atawa urang Yunani, teu aya deui hamba atawa jalma merdéka, teu aya deui lalaki atawa awéwé; sabab maranéh sadaya téh hiji di jero Kristus Yesus. Jeung lamun maranéh milik Kristus, tangtu maranéh téh turunan Ibrahim, jeung ahli waris nurutkeun jangji. Galata 3:26–29.
It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.
Teu jadi soal naon hak kalahiran anjeun, lamun jeung iraha anjeun narima Kristus, harita anjeun jadi turunan Ibrahim. Anjeun lain Israél jasmani; anjeun téh Israél rohani. Pangalihan ti anu jasmani ka anu rohani téh nyaéta salib. Paulus ngabagi umat manusa kana dua golongan. Unggal golongan boga perjangjian sorangan, masing-masing téh turunan Ibrahim. Unggal-unggalna miboga hiji kota anu ngawakilan kulawarga jeung perjangjianana. Masing-masing téh boh putra Adam jasmani boh Adam rohani.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.
Sabab aya tulisan kieu, yén Ibrahim kagungan dua putra, nu saurang ti awéwé budak, nu saurang deui ti awéwé merdéka. Tapi anjeunna anu lahir ti awéwé budak téh dilahirkeun nurutkeun daging; ari anjeunna anu ti awéwé merdéka mah ku jangji. Ieu perkara téh mangrupakeun ibarat: sabab ieu téh dua perjangjian; nu saurang ti gunung Sinai, anu ngalahirkeun kana perbudakan, nyaéta Hagar. Sabab Hagar ieu téh gunung Sinai di Arab, sarta sajajar jeung Yerusalem anu ayeuna aya, jeung keur hirup dina perbudakan babarengan jeung anak-anakna. Tapi Yerusalem anu di luhur mah merdéka, nyaéta indung urang sadaya. Sabab aya tulisan kieu, Gumbiralah, eh nu mandul anu teu ngalahirkeun; peupeuskeun sora jeung sasambat, eh nu teu ngalaman nyeri ngalahirkeun: sabab anu kungsi ditilar téh boga anak leuwih loba batan manéhna anu boga salaki. Ayeuna urang, dulur-dulur, saperti Ishak, nyaéta anak-anak jangji. Tapi sakumaha harita anjeunna anu lahir nurutkeun daging nganiaya anjeunna anu lahir nurutkeun Roh, kitu deui ayeuna. Sanajan kitu naon anu diucapkeun ku Kitab Suci? Usir awéwé budak éta jeung anakna: sabab anak awéwé budak moal jadi ahli waris babarengan jeung anak awéwé merdéka. Ku kituna, dulur-dulur, urang lain anak awéwé budak, tapi anak awéwé merdéka. Galata 4:22–30.
In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.
Dina mangsa salib, hal-hal literal baheula jadi lambang-lambang spiritual jaman kiwari. Rasul Paulus ngajentrekeun bebeneran-bebeneran nubuat anu hakiki ieu, anu ngamungkinkeun William Miller netepkeun kerangka dua kakawasaan pangabinasakeun, anu dijadikeun dasar ku anjeunna pikeun sakabéh kacindekan nubuatna. Pagawéan anu sarua anu dilakonan ku rasul Paulus éta lah anu ngaidéntifikasi tilu kakawasaan pangabinasakeun anu jadi kerangka pikeun sakabéh kacindekan nubuat Future for America.
The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.
Kerangka pamahaman Miller ngeunaan nambahanana pangaweruh anu dilambangkeun ku visi Walungan Ulai dina pasal tujuh, dalapan, jeung salapan, dumasar kana kapanggihna anjeunna yén “anu sapopoe” dina kitab Daniel ngawakilan Roma pagan. Anjeunna manggihan éta dina surat kadua Paulus ka urang Tesalonika. Pamahaman éta mangrupa bebeneran utama anu dicirikeun patalina jeung “bohong” nubuat, anu nyababkeun kasasab anu kacida kuatna tumiba ka urang Advent Poé Katujuh dina poé-poé panungtungan.
We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.
Urang baris neraskeun pangajaran urang ngeunaan nambahanana pangaweruh anu digambarkeun ku visi Walungan Ulai dina artikel salajengna ku mertimbangkeun naon anu dipikawanoh ku Miller dina surat Paulus.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Anu ningali nu aya di handapeun beungeut, anu maca hate sakumna manusa, nyarios ngeunaan jalma-jalma anu geus nampi cahaya anu gedé kieu: ‘Aranjeunna henteu katarajang ku kasangsaraan jeung kaheranan ku sabab kaayaan moral jeung rohani maranéhna.’ Enya, maranéhna geus milih jalan-jalan sorangan, sarta jiwana resep kana kakeueum maranéhna. ‘Kami ogé bakal milih kasasaran maranéhna, sarta bakal ngadatangkeun ka maranéhna hal-hal anu dipikasieun ku maranéhna; sabab waktu Kami nyaur, taya saurang ogé anu ngawalon; waktu Kami nyarios, maranéhna henteu ngadéngé: tapi maranéhna ngalakukeun kajahatan di payuneun panon Kami, sarta milih anu henteu dipikaresep ku Kami.’ ‘Allah bakal ngutus ka maranéhna kasasaran anu kuat, supaya maranéhna percaya kana bohong,’ sabab maranéhna henteu narima kanyaah kana kayaktian, ‘supaya maranéhna bisa disalametkeun,’ ‘tapi resep kana kajahatan.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Guru sawarga naros: ‘Kasalahan nu leuwih kuat naon deui anu bisa nyasabkeun pikiran salian tina pura-pura yén maranéh keur ngawangun dina dadasar anu bener jeung yén Allah nampi pagawéan maranéh, padahal saenyana maranéh keur ngalakukeun loba hal nurutkeun kawijakan dunya sarta keur dosa ngalawan Yéhuwa? Aduh, éta téh panipuan anu kacida gedéna, kasasaban anu matak kagoda, anu ngawasaan pikiran nalika jalma-jalma anu kungsi wawuh kana bebeneran, salah nganggap rupa kasalehan minangka roh jeung kakawasaanana; nalika maranéhna nyangka yén dirina beunghar, geus beuki loba harta, sarta teu butuh nanaon, padahal saenyana maranéhna butuh kana sagala hal.’” Testimonies, jilid 8, 249, 250.