John the Baptist was a connecting link prophet.
Yahya Pembaptis téh saurang nabi panganteur.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Nabi Yohanes téh nya éta mata ranté panyambung antara dua jaman karunia. Salaku wakil Allah anjeunna nangtung ka hareup pikeun némbongkeun hubungan antara hukum jeung para nabi jeung jaman karunia Kristen. Anjeunna téh cahaya anu leuwih leutik, anu kudu dituturkeun ku cahaya anu leuwih gedé. Pikiran Yohanes dipaparin katerangan ku Roh Suci, sangkan anjeunna tiasa nyorotkeun cahaya ka umatna; nanging teu aya cahaya séjén anu kungsi caang, atawa anu bakal caang, sakitu écésna ka manusa anu geus ragrag, iwal cahaya anu medal tina pangajaran jeung tuladan Isa. Kristus jeung padamelan-Na ngan ukur kahartos sacara samar sakumaha dilambangkeun dina kurban-kurban bayangan. Malah Yohanes ogé can sapinuhna ngartos ngeunaan hirup nu bakal datang, anu langgeng, ngaliwatan Jurusalamet.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Yesus oge nya éta hiji nabi pangantet.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Kristus parantos mingpin jalan ti bumi ka sawarga. Anjeunna ngawangun pamatri panyambung antara dua dunya éta. Anjeunna mawa kanyaah jeung karendahan manah Allah ka manusa, sarta ngangkat manusa ku jalan kahadean jasa-Na pikeun nyanghareupan karukunan jeung Allah. Kristus teh jalan, bebeneran, jeung hirup. Teu enteng pagawéanana pikeun nuluykeun, léngkah demi léngkah, kalayan nyeri jeung lalaunan, terus maju jeung naék, dina jalan kasucian jeung kaholyan. Tapi Kristus parantos nyayagikeun kalayan pinuh sagala anu diperlukeun pikeun maparin kakuatan anyar jeung kakawasaan ilahi dina unggal léngkah kamajuan dina kahirupan ilahi. Ieu teh pangaweruh jeung pangalaman anu kacida dipikabutuh ku sakumna nu damel di kantor, sarta maranéhna wajib miboga éta, upami henteu, unggal poé maranéhna mawa aib ka tujuan Kristus.” Testimonies, jilid 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Pagawean prophetic Yohanes Pambaptis ngawengku ngahubungkeun dispensasi tempat suci di bumi jeung tempat suci di sawarga. Kecap-kecap pangheulana anu diucapkeun ku Yohanes nalika manéhna mimiti ningali Yesus nyaéta:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Isukna deui Yohanes ningali Yesus datang ka anjeunna, tuluy anjeunna nyarios, “Tenjo, ieu Anak Domba Allah, anu mupus dosa dunya.” Yohanes 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Sanajan kitu, sanajan Yohanes kudu ngaidéntifikasi peralihan ti Israél baheula ka Israél rohani, pamahamanana ngeunaan peralihan éta kawates.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
Kieu Kristus, bari ngabéla Yohanes, “Tapi naon anu maranéh indit ka ditu rék tingali? Hiji nabi? Enya, Kami nyebut ka maranéh, komo leuwih ti hiji nabi.” Yohanes lain ngan saukur nabi pikeun ngaramalkeun kajadian-kajadian anu bakal datang, tapi anjeunna téh anak jangji, pinuh ku Roh Suci ti saprak lahirna, sarta ku Allah geus ditetepkeun pikeun ngalaksanakeun hiji pagawéan husus minangka saurang réformator, nyaéta nyiapkeun hiji umat pikeun narima Kristus. Nabi Yohanes téh mangrupa pamatang panghubung antara dua dispensasi.
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
Agama urang Yahudi, ku lantaran maranéhna nyimpang ti Allah, lolobana ngan ukur mangrupa upacara lahiriah. Yohanes teh cahaya anu leuwih leutik, anu kudu disusul ku cahaya anu leuwih gede. Anjeunna ditugaskeun pikeun ngaguncangkeun kayakinan rahayat kana tradisi-tradisi maranéhna, ngingetkeun deui maranéhna kana dosa-dosana, sarta nganteur maranéhna kana tobat; supaya maranéhna bisa dipersiapkeun pikeun ngahargaan pagawean Kristus. Allah nyampeurkeun wahyu ka Yohanes ku ilham, nyaangan nabi éta sangkan anjeunna bisa miceun tahayul jeung poek tina pikiran urang Yahudi anu jujur, anu ku ajaran-ajuran palsu salila sababaraha turunan geus terus ngumpul nutupan maranéhna.
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“Murid anu pangsaeutikna anu nuturkeun Yesus, anu nyaksian mujijat-mujijat-Na, sarta ngadéngé pangajaran ilahi-Na anu pinuh ku parentah, jeung ngadéngé kecap-kecap panglipur anu medal tina biwir-Na, miboga kaistiméwaan leuwih ti Yohanes Pambaptis, sabab manéhna boga cahaya anu leuwih écés. Teu aya cahaya séjén anu geus nyorot, atawa anu bakal kungsi nyorot, kana akal manusa anu dosa jeung ragrag, iwal ti cahaya anu geus jeung anu keur ditepikeun ngaliwatan Anjeunna anu jadi cahaya dunya. Kristus jeung misi-Na ngan kungsi kahartos sacara samar ngaliwatan kurban-kurban anu mangrupa kalangkang. Malah Yohanes ogé nyangka yén pamaréntahan Kristus téh bakal aya di Yerusalem, sarta yén Anjeunna bakal ngadegkeun hiji karajaan duniawi, anu para rahayatna bakal suci.” Review and Herald, April 8, 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Rasul Paulus ogé nya éta saurang nabi panganteur anu dimaksudkeun pikeun ngaidentipikasi panerapan-panerapaan nubuat tina peralihan anu harfiah ka anu rohani. Anjeunna ngartos yén Yerusalem anu harfiah henteu deui Yerusalem dina nubuat, sabab harita éta geus ngalih ka Yerusalem sawarga.
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. Galatians 4:25, 26.
Sabab Agar ieu nyaéta Gunung Sinai di Arab, sarta cocog jeung Yerusalem anu ayeuna aya, jeung anjeunna keur aya dina perbudakan babarengan jeung anak-anakna. Tapi Yerusalem anu di luhur mah bébas, nyaéta indung urang sadaya. Galata 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Dina pasal dua tina 2 Tesalonika, anu geus urang talungtik, Paulus netelakeun yén Roma kapir sacara harfiah téh nyaéta kakawasaan anu nahan Roma kapausan rohani supaya teu naék kana tahta nepi ka taun 538. Dina éta pasal anjeunna netelakeun yén “jalma dosa” anu linggih di Bait Allah téh nyaéta “raja” anu sarua jeung anu diidentipikasi ku Daniel dina pasal sabelas, ayat tilu puluh genep. Bukti yén “raja kalér” dina genep ayat panungtung Daniel pasal sabelas téh nyaéta kapausan, jadi konci pikeun netepkeun karangka bebeneran anu dipaké ku Future for America ti mimiti nambahanana pangaweruh dina taun 1989.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Dina éta pasal anu sarua, Paulus nangtukeun karya Roma kapir dina nahan mucunghulna kapausan, nepi ka mangsana Roma kapir bakal disingkirkeun, sahingga anjeunna netelakeun yén “anu sapopoe” dina kitab Daniel téh nya éta Roma kapir. Kaleresan éta jadi konci pisan pikeun netepkeun rangka bebeneran anu ngahasilkeun paningkatan pangaweruh dina taun 1798.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Dina sajarah William Miller, éta talatah diproklamasikeun nalika hiji peralihan ti gerakan Filadelfia ka gerakan Laodikia rék lumangsung. Dina sajarah Future for America, peralihan ti gerakan Laodikia ka gerakan Filadelfia ayeuna keur lumangsung.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Kaleresan anu ditepikeun ku Paulus dina 2 Tesalonika, anu ngawanohkeun perpindahan ti Roma pagan sacara harfiah kana Roma kapapaan sacara rohani, jadi kerangka pikeun pamahaman profétik Miller. Boh Yohanes Pembaptis boh Paulus diangkat pikeun ngajelaskeun perpindahan tina anu harfiah kana anu rohani. William Miller dipralambangkeun ku Yohanes Pembaptis, sarta dina pagawéanana kacida pentingna yén manéhna ngakuan hubungan jeung perpindahan antara Roma pagan jeung Roma kapapaan, nyaéta perpindahan anu ku Yohanes anjeunna diangkat pikeun diwanohkeun.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Dina kitab Daniel aya lima rujukan kana “anu sapopoé,” sarta éta salawasna miheulaan hiji lambang tina kakawasaan kapapaan. Dina kontéks peralihan nubuat anu keur urang pertimbangkeun, sakabéh lima rujukan éta ngawengku peralihan ti Roma literal ka Roma rohani. “Anu sapopoé” dina kitab Daniel mangrupa salah sahiji bebeneran anu digambarkeun dina dua loh Habakuk, ku kituna éta téh hiji bebeneran dasar anu kudu dipertahankeun; hiji bebeneran anu ahirna bakal katutupan ku permata jeung koin palsu sarta tiruan. Henteu kabeneran yén unggal bebeneran anu digambarkeun dina dua bagan suci miboga pangesahan ilham anu langsung dina tulisan-tulisan Ellen White. Nolak salah sahiji bebeneran dasar éta (kaasup “anu sapopoé”), hartina dina waktos anu sarua nolak wibawa Roh Nubuat.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Saterusna kuring ningali patali jeung ‘Daily,’ yén kecap ‘sacrifice’ téh ditambahkeun ku hikmat manusa, sarta lain bagian tina téks; jeung yén Gusti maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu nyuarakeun seruan jam pangadilan. Waktu kasatuan aya, saméméh 1844, ampir kabéh ngahiji dina pamadegan anu leres ngeunaan ‘Daily;’ tapi ti saprak 1844, dina kabingungan, pamadegan séjén geus dipiara, sarta gelap jeung kabingungan geus nuturkeun.” Review and Herald, November 1, 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Jalma-jalma anu “ngawawarkeun pekik jam pangadilan,” ngartos yén “anu sapopoe” téh lambang kapamalian, jeung/atawa Roma kapir. Pangartina maranéhna ngawengku kanyataan yén kecap “kurban” henteu kaasup kana éta petikan dina Daniel, tempat éta kecap geus ditambahkeun ku para panarjamah (ku hikmah manusa) tina Alkitab King James. Pangarti para panaratas ogé ngawengku yén “anu sapopoe” salawasna dipidangkeun patalina jeung salah sahiji tina dua lambang kakawasaan kapausan, sarta yén kapamalian (“anu sapopoe”) salawasna miheulaan lambang kapausan. Duanana salawasna diidéntifikasi dina runtuyan sakumaha maranéhna mimiti asup kana sajarah nubuat. Kitab Daniel jeung Wahyu henteu kungsi nyimpang tina runtuyan sajarah yén kapamalian miheulaan kapausan, sarta nalika kitab Wahyu ngenalkeun kakawasaan katilu anu nganyapkeun, nyaéta nabi palsu, éta runtuyan salawasna dijaga.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Tanpa pangajaran Paulus yén hal-hal harfiah dina nubuat ngalih kana nu rohani dina mangsa salib, bakal timbul hiji dilema dina ramalan Kristus ngeunaan karuksakan Yerusalem anu kapanggih dina sakabéh Injil iwal Yohanes. Dua lambang kapapaan anu patalina jeung “anu sapopoé” dina kitab Daniel nyaéta kajijikeun nu nyieun sepi jeung palanggaran nu nyieun sepi. Dua lambang éta ngagambarkeun tanda sato galak éta (kajijikeun) jeung gambar sato galak éta (palanggaran).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Panyimpangan anu ngamungkinkeun kapapaan maéhan jalma-jalma anu ku dirina dianggap bid’ah nyaéta ngahijina garéja jeung nagara, kalayan garéja nu ngadalikeun éta hubungan. Ku kituna, Daniel ngagambarkeun ngahijina garéja jeung nagara, anu mangrupa gambar tina sato galak kapapaan, minangka panyimpangan anu nyababkeun karuksakan. Alkitab ngaidéntifikasi panyembahan brahala minangka kajijikan, sarta sakabéh panyembahan brahala tina kakawasaan kapapaan dilambangkeun ku sabat brahalana, anu ku Yohanes disebut tanda tina sato galak, sarta ku Daniel disebut kajijikan anu nyababkeun karuksakan.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Tina salah sahiji éta munculah hiji tanduk leutik, anu beuki gedé pisan ka beulah kidul, ka beulah wétan, jeung ka nagri anu éndah. Eta tanduk beuki gedé nepi ka balad sawarga; sarta manéhna ngalungkeun sawatara ti balad éta jeung ti béntang-béntang ka taneuh, tuluy nginjak-injak éta. Enya, manéhna ngagedé-gedékeun dirina nepi ka ngalawan Pangéran tina balad éta, jeung ku anjeunna kurban sapopoé dicabut, sarta tempat tempat suci-Na diruntuhkeun. Jeung hiji balad dipasrahkeun ka anjeunna ngalawan kurban sapopoé ku sabab palanggaran; sarta éta ngalungkeun bebeneran ka taneuh; sarta éta ngalaksanakeun maksudna, tuluy hasil. Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Urang baris ngabahas ayat-ayat ieu kalayan leuwih jéntré dina artikel séjén, tapi dina ayat ka sabelas, kakawasaan anu ngagedékeun dirina ngalawan Kristus téh nyaéta Roma kapir, nalika maranéhna nyobaan maéhan Anjeunna waktu Anjeunna lahir, tuluy ahirna ngalakukeunana dina salib. Ayat éta nyebutkeun yén “ku anjeunna” (Roma kapir), “anu sapopoé dicabut.” Kecap Ibrani anu ditarjamahkeun jadi “dicabut” nyaéta “rum,” sarta hartina “ngangkat jeung ngamulyakeun”. Roma kapir bakal ngangkat jeung ngamulyakeun agama kapir, sarta maranéhna mémang ngalakukeun éta dina sajarah. Ku sabab ieu maranéhna disebut “Roma kapir.”
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Ayat satuluyna netelakeun yén Roma kapausan dipaparin hiji “pasukan” (kakuatan militér), anu ngalawan, atawa anu dimaksudkeun pikeun ngéléhkeun “anu sapopoé” (kapir). Ieu ogé mangrupa kanyataan sajarah, sabab kakuatan militér dipaké ku kapausan (sanajan manéhna henteu kungsi boga tentara sorangan), pikeun ngungkulan panghalang anu dipasang kana naékna dirina kana kakawasaan. Kakuatan éta asalna ti Roma kapir. Kakuatan militér anu dipaké ku dirina dipasrahkeun ka dirina ngaliwatan “palanggaran,” sabab palanggaran anu ngamungkinkeun dirina ngawasaan tentara para raja anu nempatkeun dirina dina tahta dina taun 538, nyaéta palanggaran tina ngahijina garéja jeung nagara. Mimiti, Roma kapir dibahas dina ayat sabelas, ngabéjaan ka nu nalungtik yén Roma kapir bakal nangtung ngalawan Kristus, sarta yén éta bakal ngagungkeun agama kapir.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Ayat saterusna nerangkeun palanggaran tina gabungan garéja jeung nagara anu ngamungkinkeun kapausan pikeun ngéléhkeun jeung nyabut pangwates anu geus dilaksanakeun ku Roma kapir ngalawan dirina. Sajarah ngadukung panerapan kana duanana ayat éta. “Nu sapopoé” ngawakilan boh Roma kapir, kakawasaan anu nangtung ngalawan Kristus, boh agama kapirisme anu dijungjung ku Roma kapir. Lambang “nu sapopoé” tuluy dituturkeun ku kapausan, sabab éta ngaidentipikasi palanggaran garéja jeung nagara anu jadi hal anu maparin kakuatan ka kapausan ku hiji pasukan pikeun ngalaksanakeun pagawean kotorna. Pamakéan katilu Daniel kana “nu sapopoé” nyaéta patalékan anu ngahasilkeun jawaban, anu jadi tihang puseur Adventisme.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Tuluy sim kuring ngadangu hiji anu suci keur nyarita, sarta aya deui anu suci nyarios ka anu suci anu keur nyarita téa, “Sabaraha lilana éta titingalian ngeunaan kurban sapopoé, jeung palanggaran anu ngabalukarkeun karuksakan, nepi ka boh tempat suci boh pasukan diserahkeun pikeun diinjak-injak?” Daniel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Dina ayat ieu, patarosanana ditaroskeun ngeunaan sabaraha lilana tetenjoan éta, ku kituna nu dipénta téh jawaban anu ngagambarkeun jangka waktu, lain hiji titik waktu. Patarosanana lain ngeunaan dina tanggal sabaraha tetenjoan éta bakal kacumponan, tapi ngeunaan sabaraha lilana tetenjoan éta. Ayat ieu henteu nanya, “Iraha?”, tapi nanya, “Sabaraha lila?” Tetenjoan éta nyaritakeun ngeunaan kakawasaan-kakawasaan anu nganyapah, nyaéta paganisme, anu digambarkeun minangka “anu sapopoé,” jeung kapausan sakumaha digambarkeun ku palanggaran kapausan anu kalakonan nalika manéhna ngalakukeun cabul jeung raja-raja di bumi. Dua kakawasaan anu nganyapah éta, nyaéta paganisme dituturkeun ku kapausan, kudu nginjak-injak tempat suci jeung pasukan salila jangka waktu “tujuh mangsa.”
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Penting pikeun dipikawanoh yén panginjak-injakan ka Bait Suci anu harfiah, anu mimiti dina mangsa Babul, sarta diteruskeun nepi ka karuksakan Yerusalem ku Roma kapir dina taun 70 M, geus dipigawé ku kakawasaan-kakawasaan kapir ti awal sajarah nepi ka ahirna. Ku kituna, kapirisme anu harfiah dina wangun jamak lah anu nginjak-injak Bait Suci anu harfiah jeung pasukan anu harfiah (umat Allah). Ari Roma rohani mah nya éta anu nginjak-injak Yerusalem rohani jeung Israil rohani.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Tapi pakarangan anu aya di luar Bait Allah ulah diukur, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; jeung maranéhna bakal nginjak-nginjak kota suci salila opat puluh dua bulan. Jeung Kami bakal mikeun kakawasaan ka dua saksi Kami, sarta maranéhna bakal ngaramal salila sarébu dua ratus genep puluh poé, nganggo baju karung. Wahyu 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Yahya Pembaptis téh hiji nabi panganteur nu nandaan robahna tata jaman ti Bait Suci di bumi ka Bait Suci di sawarga, sanajan manéhna sorangan teu nyaho kana kapinuhan padamelanana. Paulus téh hiji nabi panganteur nu nandaan robahna tata jaman ti Israél jasmani (balatentara) ka Israél rohani. Yerusalem anu diinjak-injak salila opat puluh dua bulan téh nyaéta Yerusalem rohani.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Jangka waktu anu disebatkeun di dieu—opat puluh dua bulan,” jeung ‘sarébu dua ratus genep puluh poé’—éta sarua, duanana ngawakilan mangsa nalika garéja Kristus kudu nandangan panindesan ti Roma. 1260 taun kakawasaan kausukupan paus dimimitian dina Masehi 538, ku kituna bakal réngsé dina 1798. Dina waktu éta hiji pasukan Perancis asup ka Roma sarta ngajadikeun paus saurang tawanan, tuluy anjeunna pupus dina pangbuangan. Sanajan teu lila sanggeus éta aya paus anyar anu kapilih, hirarki kapausan ti saprak harita henteu kungsi deui sanggup ngalaksanakeun kakawasaan anu saméméhna dipibanda.” The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Paulus nangtukeun yén dina mangsa peralihan anu lumangsung dina sajarah salib, Yerusalem rohani anu “aya di luhur” jadi kota anu dipilih ku Allah pikeun nempatkeun nami-Na, sedengkeun Yerusalem harfiah eureun jadi Yerusalem tina nubuat Alkitab.
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. Galatians 4:25, 26.
Sabab Agar ieu nyaéta Gunung Sinai di Arabia, sarta saluyu jeung Yerusalem anu ayeuna aya, jeung aya dina pangbeungkeutan babarengan jeung anak-anakna. Tapi Yerusalem anu di luhur mah bébas, anu jadi indung urang sadayana. Galatia 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Ieu bebeneran téh kacida pentingna sangkan kaharti kalawan bener, sarta panerapan anu salah kana Yerusalem harfiah minangka lambang nubuat Alkitab téh mangrupa bagian tina tipu daya anu diciptakeun ku kaum Yésuit pikeun ngaruksak bebeneran yén paus Roma téh antikristus. Pangajaran palsu éta ngahasilkeun hiji kayakinan di jero Protestantisme murtad anu ngajadikeun maranéhna salah dina ningali bangsa Yahudi Israil modéren minangka lambang nubuat. Yerusalem harfiah eureun jadi Yerusalem milik Allah dina mangsa salib.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
“Kota Yerusalem henteu deui mangrupa tempat suci. Papatén Allah aya di dinya ku sabab panolakan jeung panyaliban Kristus. Noda poék tina kasalahan ngagolér di dinya, jeung moal deui jadi tempat suci nepi ka geus diberesihan ku seuneu panyucian ti sawarga. Dina waktu bumi ieu, anu kapapatén ku dosa, diberesihan tina unggal rereged dosa, Kristus bakal nangtung deui di Gunung Zaitun. Nalika sampéanna nincak dinya, gunung éta bakal meulah, sarta jadi hiji tanah datar anu lega, disadiakeun pikeun kota Allah.” Review and Herald, 30 Juli 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Patalina bedana antara Yerusalem sacara harfiah jeung Yerusalem rohani bakal dipedar nalika urang ngulik nubuat Kristus ngeunaan ahir dunya. Kaopat kalina Daniel nyebut “the daily,” nyaéta dina pasal sabelas.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Jeung pasukan-pasukan baris nangtung dina pihakna, tuluy maranehna ngotoran Bait Suci anu jadi kakuatan, sarta ngaleungitkeun kurban sapopoe, jeung maranehna nempatkeun kajijikeun anu nyababkeun karuksakan. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Ayat ieu keur nétélakeun pagawean Roma kapir dina nempatkeun kapausan dina tahta bumi dina taun 538. “Leungeun-leungeun” ngalambangkeun kakuatan militér Roma kapir anu nangtung ngabela kapausan, dimimitian ku Clovis, raja bangsa Franka, dina taun 496. Rupa-rupa raja Éropa ngalaksanakeun usaha pikeun nempatkeun kapausan sanggeus Clovis, tapi ayat ieu keur nétélakeun opat hal anu dilakukeun ku para raja Éropa (leungeun-leungeun) pikeun kapausan, sanggeus maranéhna ngalanggar ku ngawangun pakumpulan gareja jeung nagara jeung sundal Tirus.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Sanggeus maranéhna ngabela kapapaan, maranéhna “ngotoran” atawa ngancurkeun kota Roma, anu jadi lambang kakuatan boh Roma kapir boh Roma kapapal. Pangotoran anu kasebut dina ayat éta dilaksanakeun sababaraha kali sapanjang taun-taun, nalika kota Roma dibawa kana serangan militér anu terus-terusan. Raja-raja Éropa éta (leungeun-leungeun éta), ogé bakal “nyabut anu sapopoé.” Kecap Ibrani anu ditarjamahkeun jadi “nyabut” dina ayat ieu lain “rum,” saperti dina pasal dalapan. Dina ayat ieu, kecap anu ditarjamahkeun jadi “nyabut” nyaéta “sur,” sarta hartina miceun. Leungeun-leungeun raja-raja Éropa bakal miceun panolakan kapir kana naékna kapapaan dina taun 508. Tuluy dina taun 538, leungeun-leungeun éta bakal netepkeun kapapaan dina tahta bumi. Saterusna dina Konsili Orléans, dina taun anu sarua éta kénéh, kapapaan ngalaksanakeun hiji hukum Minggu.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Poé Ahad minangka poé ibadah téh nyaéta anu ku Sister White disebut Sabat “berhala”, sarta panyembahan berhala mangrupa wangenan Alkitabiah anu sampurna pikeun kecap “kajijian”. Dina taun 538, panangan-panangan Roma kapir nempatkeun kajijian anu ngajadikeun tumpur.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
“Sakabéh jalma anu rék ngagungkeun jeung nyembah Sabat brahala, hiji poé anu ku Allah henteu diberkahan, maranéhna nulungan Iblis jeung malaikat-malaikatna ku sakabéh kakawasaan tina kamampuh anu dipaparin ku Allah ka maranéhna, anu ku maranéhna geus disasarkeun kana pamakéan anu salah. Ku ilham ti roh séjén, anu ngabutakeun pangabisa maranéhna pikeun ngabédakeun, maranéhna henteu bisa ningali yén pangagungan poé Minggu téh sakabéhna mangrupa lembaga Garéja Katolik.” Selected Messages, book 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Nubuat jeung sajarah ngukuhkeun panerapan anu kakara ku urang diidéntifikasi pikeun ayat tilu puluh hiji. Lamun urang nyebut yén nubuat ngukuhkeun panerapan ieu, anu dimaksud téh nya éta kanyataan yén aya nubuat-nubuat séjén anu nyangkem kanyataan-kanyataan anu sarua ieu, sanajan ayeuna can dibawa kana pedaran. Kalima jeung panungtung kalina Daniel ngagunakeun “the daily,” kapanggih dina pasal dua belas.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Jeung ti waktu kurban sapopoé dicabut, sarta kajijikeun anu matak ngajadikeun tumpur dipasang, bakal aya sarébu dua ratus salapan puluh poé. Bagja jalma anu ngadagoan, sarta ngahontal ka sarébu tilu ratus tilu puluh lima poé. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Ramalan jeung sajarah nétélakeun yén dina taun 508, panolakan kana naékna kapapaan dina hakékatna réngsé, nalika nu panungtung tina tilu halangan géografis (urang Goth) dicabut, sakumaha anu dicirian dina Daniel pasal tujuh.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Abdi nengetan tanduk-tanduk éta, sarta, ieu aya tanduk leutik séjén mucunghul di antara maranéhna, di hareupeunana aya tilu tina tanduk-tanduk anu kahiji dicabut nepi ka akar-akarnya: sarta, ieu, dina tanduk ieu aya panon saperti panon manusa, jeung sungut anu ngucapkeun hal-hal anu agung. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Tilu tanduk anu dicabut éta digambarkeun dina dua loh suci, sarta nalika nu katilu tina tilu halangan géografis éta diusir kaluar ti kota Roma, dina taun 508, lalawanan kana mucunghulna kakawasaan kapausan dipiceun. Pangadegna anu dirujuk dina ayat sabelas ngagambarkeun tilu puluh taun antara 508 jeung 538. Ieu nandaan tilu puluh taun nalika persiapan pikeun ngadegkeun jelema dosa di Bait Allah parantos diréngsékeun.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Kecap anu ditarjamahkeun jadi “dicabut” téh ogé “sur,” nu hartina nyingkirkeun, sarta dina taun 508, panolakan ngalawan tumuwuhna kapausan éta disingkirkeun (dicabut). Ti tanggal éta, sarébu dua ratus salapan puluh taun mawa anjeun ka 1798, jeung tatu nu matak paéh tina kapausan. Sarébu tilu ratus tilu puluh lima poé mawa anjeun ka kuciwa anu kahiji, jeung awal waktu antosan dina tungtung pisan taun 1843. Ayat éta ngajangjikeun berkah ka jalma-jalma anu “sumping” ka 1843. Kecap “sumping” hartina nyabak. Poé kahiji taun 1844 nandaan kuciwa anu kahiji, tapi poé panungtung taun 1843 nyabak momen kahiji taun 1844. Poé panungtung hiji taun nyabak poé kahiji taun sanggeusna. Berkah anu patali jeung tanggal éta diteguhkeun ku sajarah jeung nubuat.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Urang baris neraskeun panalungtikan urang ngeunaan pentingna “the daily” salaku hiji bebeneran dasar dina artikel salajengna.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Sagala pesen anu dipasihkeun ti taun 1840–1844 kudu ayeuna ditepikeun kalayan kakuatan, sabab loba jalma anu geus leungit pituduhna. Eta pesen-pesen kudu nepi ka sakumna garéja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristus ngandika, ‘Rahayu panon maraneh, sabab eta ningali; jeung ceuli maraneh, sabab eta ngadangu. Sabab saéstuna Kami nyebutkeun ka maraneh, yén loba nabi jeung jalma-jalma bener geus hayang ningali perkara-perkara anu maraneh tingali, tapi maranéhna henteu ningali eta; jeung ngadangu perkara-perkara anu maraneh kadangu, tapi maranéhna henteu ngadangu eta’ [Mateus 13:16, 17]. Rahayu panon-panonna anu ningali perkara-perkara anu kasampak dina taun 1843 jeung 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Eta pesen geus dipaparinkeun. Jeung teu meunang aya panundaan dina ngulang deui eta pesen, sabab tanda-tanda jaman keur kaeusi; pagawean panutup kudu dirampungkeun. Hiji pagawean anu ageng bakal dipigawe dina waktu anu pondok. Moal lila deui, ku panetepan Allah, bakal dipaparinkeun hiji pesen anu bakal ngagedéan jadi sora tarik. Satuluyna Daniel bakal nangtung dina bagianna, pikeun mere kasaksianana.” Manuscript Releases, jilid 21, 437.