William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
Kaleresan dasar William Miller katutupan salila opat generasi Adventisme. Mulangkeunana deui kana eta kaleresan-kaleresan dasar ditepikeun dina impian kadua anjeunna, sarta terus-terusan diidentifikasi dina Kitab Suci jeung Roh Nubuat minangka pagawean anu umat Allah dina poé-poé panungtungan kudu laksanakeun. Impian Miller nandakeun yén nalika lalaki nu mawa sikat leutak mulangkeun deui permata-permata éta, maranéhna bakal ngagenclang sapuluh kali leuwih caang batan panonpoé.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Raraga pamadegan Miller dumasar kana pangakuan kana dua kakawasaan anu ngajadikeun tumpur, nyaéta kapirisme anu diteruskeun ku papalisme, sarta kasaksian rasul Paulus dina pasal kadua Tesalonika masihan jangkar pikeun raragana éta. Di dinya Paulus netelakeun yén Roma kapir geus nahan kapapaan supaya teu naék kana kakawasaan, nepi ka Roma kapir disingkirkeun. Dina 2 Tesalonika, Paulus ogé masihan jangkar pikeun raraga Future for America, nalika anjeunna netelakeun yén “jalma durhaka” dina éta pasal ogé diwakilan minangka raja anu ngaluhurkeun dirina sorangan, dina Daniel pasal sabelas, ayat tilu puluh genep.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Penting pisan pikeun ningali yén paningkatan pangaweruh dina gerakan malaikat kahiji boh malaikat katilu, aya patalina langsung jeung kasaksian Paulus dina pasal kadua Tesalonika. Dina waktu ahir taun 1798, jeung ogé dina taun 1989, kitab Daniel dibuka segelna, ku kituna ngamimitian hiji prosés pangujian tilu léngkah. Prosés pangujian salawasna ngahasilkeun dua golongan panyembah dina sajarah nalika kitab Daniel dibuka segelna. Penting pisan pikeun ningali tulisan-tulisan Paulus dina patalina jeung paningkatan pangaweruh dina waktu ahir, sabab dina pasal éta pisan Paulus ngingetkeun yén jalma-jalma anu henteu narima “kanyaah ka bebeneran,” bakal narima kasasab anu kuat ti Allah. Kasasab anu kuat éta téh naon anu didatangkan ka jalma-jalma jahat dina Daniel pasal dua belas, anu nampik paningkatan pangaweruh. Dina duanana sajarah éta, kasasab anu kuat téh paling langsung ngarujuk ka Adventisme.
“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 nepi ka handapeun beungeut, anu maca haté sakumna manusa, nyarios ngeunaan jalma-jalma anu geus narima cahaya anu gedé kieu: ‘Maranéhna henteu katarajang ku kasusah jeung ku kaheranan lantaran kaayaan moral jeung rohaniah maranéhna.’ Enya, maranéhna geus milih jalan-jalan sorangan, jeung jiwana bungah kana kakakeueuman maranéhna. Kuring ogé bakal milih kasasab maranéhna, jeung bakal ngadatangkeun ka maranéhna hal-hal anu dipikasieun ku maranéhna; sabab waktu Kami nyaur, taya saurang ogé anu ngajawab; waktu Kami nyarios, maranéhna teu ngadéngé: tapi maranéhna ngalakukeun kajahatan di payuneun panon Kami, jeung milih anu ku Kami henteu dipikaresep.’ ‘Allah bakal ngutus ka maranéhna kasasab anu kacida kuatna, nepi ka maranéhna percaya kana kabohongan,’ sabab maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun,’ ‘tapi resep kana kateuadilan.’ 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.’
“Guru sawarga nanya kieu: ‘Naon deui tipu daya anu leuwih kuat anu bisa ngabingungkeun pikiran tibatan pura-pura yén maraneh keur ngawangun dina pondasi anu bener jeung yén Allah narima pagawean maraneh, padahal sabenerna maraneh ngalampahkeun loba hal nurutkeun kawijakan dunya sarta keur dosa ngalawan ka Yéhuwa? Aduh, ieu téh panggoda anu kacida gedéna, hiji kasasab anu matak kataji, anu ngawasaan pikiran waktu jalma-jalma anu kungsi nyaho bebeneran, salah nganggap rupa kasalehan minangka roh jeung kakawasaanana; waktu maranéhna nyangka yén dirina beunghar, geus nambahan ku banda, jeung teu butuh nanaon, padahal sabenerna maranéhna butuh kana sagalana.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Allah henteu robah sikep-Na ka para hamba-Na anu satia, anu ngajaga pakeanana tetep taya cacad. Tapi loba anu sasambat, ‘Damai jeung katengtreman,’ padahal karuksakan nu ngadadak keur datang ka maranéhna. Lamun teu aya tobat anu tuntas, lamun jalma-jalma teu ngarendahkeun hate maranéhna ku pangakuan dosa sarta narima bebeneran sakumaha ayana dina Isa, maranéhna moal kungsi asup ka sawarga. Lamun panyucian lumangsung di antara jajaran urang, urang moal deui cicing anteng, ngabanggakeun diri yén urang beunghar jeung loba banda, henteu kakurangan nanaon.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Saha anu anu bisa nyebut kalawan sajati: ‘Emas urang geus diuji dina seuneu; pakean urang teu kaceudaan ku dunya’ ? Kuring ningali Pangajar urang nunjuk kana pakean anu disebut kabeneran. Sanggeus dipiceun ku Anjeunna, kacemaran anu nyumput di handapeunna jadi kanyahoan. Tuluy Anjeunna ngadawuh ka kuring: ‘Naha maneh teu bisa ningali kumaha maranéhna ku pamuji diri geus nutupan kacemaran jeung kabusukan watak maranéhna? “Kumaha kota anu satia teh jadi palacuran!” Imah Rama Kami dijadikeun imah padagangan, hiji tempat anu ti dinya ayana jeung kamulyaan Ilahi geus undur! Ku sabab ieu aya kalemahan, jeung kakawasaan henteu aya.’” Testimonies, jilid 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Adventisme téh nya éta “kota anu satia” nalika éta ngawarakukeun Midanget Tengah Peuting dina taun 1844. Nepi ka taun 1863, éta mimiti ngalakonan prosés nampik “pondasi-pondasi” anu geus diteguhkeun ku palayanan William Miller. Nalika maranéhna mimiti nyingkirkeun bebeneran-bebeneran dasar, ku kituna nutupan éta ku permata jeung koin palsu, maranéhna keur ngawangun hiji pondasi anyar. Jalma-jalma anu ngamimitian, ngalaksanakeun, sarta neruskeun éta padamelan, digambarkeun dina tulisan Roh Nubuat minangka “jalma-jalma anu geus narima caang anu gedé.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
“cahaya anu gedé” anu kungsi dipibanda ku maranéhna, dina impian Miller dilambangkeun ku permata-permata dina peti, anu ku Miller diteundeun dina hiji méja di tengah kamarna, anu nyinar leuwih caang batan “panonpoé.” Dina petikan anu kakara dicutat, Sister White nangtukeun, “jalma-jalma anu geus narima cahaya anu gedé,” tapi anu “milih jalan-jalana sorangan.”
They chose a new way in 1863. She says it is “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.”
Aranjeunna milih jalan anyar dina taun 1863. Manehna nyebutkeun yén éta téh “hiji kasasar anu matak kagoda, anu ngarebut pikiran nalika jalma-jalma anu kungsi nyaho kana bebeneran, salah nyangka wangun kasalehan téh minangka roh jeung kakuatanana; nalika maranéhna nganggap yén dirina beunghar, beuki loba harta banda, sarta teu kakurangan nanaon, padahal saenyana maranéhna kakurangan sagalana.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Manehna keur ngaidentifikasi kaayaan Laodikea, anu ku dirina jeung salakina diidentifikasi geus kajadian dina taun 1856. Saterusna maranéhna diuji salila tujuh taun, tapi gagal dina ujian éta dina taun 1863, tuluy mimiti ngadegkeun pondasi palsu anu mawa kasasaran anu kuat tina talatah pangéling-éling Paulus dina Tesalonika. Pangéling-éling Paulus dina Tesalonika téh jadi jangkar pikeun gerakan boh dina awal boh dina panungtungan Adventisme, sarta saluyu sampurna jeung impian Miller, anu nyangkem boh awal boh panungtungan Adventisme. Impian anjeunna nétélakeun yén waktu pagawean mulangkeun deui permata-permata asli tina bebeneran geus kacumponan, bebeneran-bebeneran éta bakal ngagenclang sapuluh kali leuwih caang tibatan waktu mimiti ngagenclang dina Pekik Tengah Peuting dina awal Adventisme. Kumaha bisa pangarti Miller ayeuna ngagenclang leuwih caang, tibatan waktu anjeunna mimiti ngakuan bebeneran?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Aya sababaraha bebeneran anu diwakilan dina dua bagan suci tina Habakkuk pasal dua. Bebeneran-bebeneran éta diwakilan dina impian Miller minangka permata-permata anu ahirna bakal dipulihkeun deui dina poé-poé panungtungan, pas saméméh Panyambat Tengah Peuting. Permata-permata palsu anu dibawa kaluar ngaliwatan jandéla dina impian Miller ngawakilan boh doktrin-doktrin palsu anu diasupkeun kana Adventisme pikeun nyiptakeun hiji pondasi palsu, sarta ogé pikeun nyumputkeun pondasi anu sajati; tapi éta ogé ngawakilan jalma-jalma anu nampik ngaleupaskeun doktrin-doktrin palsu anu ngawangun pondasi palsu éta. “The daily” téh jadi jangkar pikeun raraga bebeneran William Miller anu ngadegkeun pondasi aslina, sarta dina poé-poé panungtungan “the daily” ngalambangkeun lain ngan ukur paganisme, sakumaha leresna geus diidéntifikasi ku Miller, tapi éta téh lambang tina pemberontakan anu ngahasilkeun pondasi palsu.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Alkitab, Roh Nubuat jeung sajarah sadayana mere kasaksian yén pamujaan jam pangadilan ti taun 1798 nepi ka 1844 téh mangrupa pangwartaan amanat anu kapanggih sarta dipidangkeun ku William Miller. Ku sabab éta gerakan éta disebut gerakan Millerite. Sacara logis, nampik gerakan éta sarua jeung nampik cahaya anu dihasilkeun dina taun 1798, anu ku Daniel diidentifikasi minangka paningkatan pangaweruh.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Yesaya nyarioskeun ngeunaan para pamabok ti Epraim, sarta nangtukeun yén para pamabok éta téh jalma-jalma anu ngahinakeun, anu maréntah rahayat Yerusalem. Yesaya netelakeun yén maranéhna lain mabok ku anggur sacara harfiah, maranéhna mabok ku anggur rohani. Anggur rohani dina Alkitab téh, gumantung kana kontéksna, bisa jadi doktrin anu leres atawa anu palsu. Para pamabok ti Epraim mabok ku doktrin palsu, nyaéta anggur Babul, sakumaha dilambangkeun ku awéwé lacur ti Tirus dina wahyu pasal tujuh welas, jeung ku Belsyasar dina peuting pamungkasna keur berpesta.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Yesaya netelakeun akibat-akibat tina kaayaan mabok rohani anu tumiba ka jalma-jalma ponggawa anu ngahina, anu maréntah umat Yerusalem.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Maraneh maraneh hidep, jeung héran; ngagorowoklah, enya ngagorowoklah: maranéhna mabok, tapi lain ku anggur; maranéhna oleng, tapi lain ku inuman nu matak mabok. Sabab PANGERAN geus nyiramkeun ka aranjeun roh saré nu kacida jero, sarta geus nutupan panon aranjeun; nabi-nabi jeung pamingpin-pamingpin aranjeun, para paningal, geus ku Mantenna ditutupan. Jeung sakabéh titingalian téh jadi ka aranjeun saperti kecap-kecap tina hiji kitab nu disegel, anu dibikeun ku jalma ka saurang nu palinter, bari pokna, “Mugi baca ieu”: tuluy anjeunna ngawaler, “Abdi teu tiasa; sabab ieu disegel.” Jeung éta kitab dibikeun ka anu teu palinter, bari pokna, “Mugi baca ieu”: tuluy anjeunna ngawaler, “Abdi teu palinter.” Ku sabab éta PANGERAN ngandika, “Ku lantaran bangsa ieu ngadeukeutan ka Kami ku sungutna, jeung ku biwirna ngahormat ka Kami, tapi haténa geus ngajauh ti Kami, sarta sieun maranéhna ka Kami téh diajarkeun ku parentah manusa; ku sabab éta, tenjo, Kami baris neraskeun ngalakukeun hiji pagawean anu ajaib di antara bangsa ieu, enya hiji pagawean anu ajaib jeung hiji kaahéngan: sabab hikmat jalma-jalma wijaksana maranéhna bakal musna, sarta pangarti jalma-jalma nu budi bakal disumputkeun. Cilaka maranéhna anu neangan jalan nu jero pikeun nyumputkeun rancanganana ti PANGERAN, sarta pagaweanana aya dina poék, jeung maranéhna nyebut, ‘Saha anu ningali ka urang? jeung saha anu nyaho ka urang?’ Enya, ngabalingbalikeun perkara ku aranjeun bakal dianggap sarua jeung taneuh liat tukang gerabah: sabab naha hasil pagawean bakal nyebut ka nu nyieunna, ‘Manehna teu nyieun kuring’? atawa naha barang nu dibentuk bakal nyebut ka nu ngabentukna, ‘Manehna teu boga pangarti’?” Yesaya 29:9–16.
Sister White quotes these verses and then adds:
Sadérék White nyutat ayat-ayat ieu, tuluy nambihan:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Sakabéh kecap ieu bakal kacumponan. Aya jalma-jalma anu henteu ngarendahkeun haténa di payuneun Allah, sarta anu moal leumpang kalayan bener. Maranéhna nyumputkeun maksudna anu sabenerna, sarta tetep ngahiji dina pakumpulan jeung malaikat anu murag, anu mikacinta jeung ngalakukeun kabohongan. Musuh nempatkeun rohna kana jalma-jalma anu bisa dipakéna pikeun nipu jalma-jalma anu sabagian masih aya dina poék. Sababaraha keur kasurupan ku poék anu keur marajalela, sarta nyingkirkeun bebeneran pikeun kasalahan. Poé anu dituduhkeun ku nubuat geus datang. Isa Al Masih henteu kaharti. Isa Al Masih jadi dongéng pikeun maranéhna. Dina tahap ieu dina sajarah bumi, loba anu kalakuanana kawas jalma mabok. ‘Eureun heula, tuluy héran; ngagorowoklah, enya ngagorowok; maranéhna mabok, tapi lain ku anggur; maranéhna oleng, tapi lain ku inuman keras. Sabab PANGERAN geus ngucurkeun ka aranjeun roh sare anu jero, sarta geus nutup panon aranjeun. Para nabi jeung para pamingpin aranjeun, para paningal, ku Mantenna geus ditutupan.’ Kamabokan rohani aya dina loba jalma anu nyangka yén maranéhna téh umat anu bakal dipaparin kaluhuran. Iman agamana persis sakumaha anu digambarkeun dina Kitab Suci ieu. Dina pangaruhna, maranéhna henteu bisa leumpang lempeng. Maranéhna nyieun jalan anu bengkok dina lampah-lampahna. Hiji tuluy anu séjén, maranéhna oleng ka dieu ka ditu. Maranéhna ditempo ku Gusti kalayan kacida prihatinna. Jalan bebeneran maranéhna can kungsi dipikawanoh. Maranéhna téh tukang ngarancang anu licik, sarta jalma-jalma anu bisa jeung kuduna geus nulungan, ku sabab boga paningal rohani anu écés, malah maranéhna sorangan katipu, sarta keur ngadukung pagawéan anu jahat.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Kamajuan-kamajuan dina poé-poé panungtungan ieu moal lila deui bakal jadi écés. Nalika tipu daya spiritualistik ieu kabuka sakumaha saéstuna,—nyaéta pagawéan rusiah roh-roh jahat,—maranéh anu geus milu nyekel bagian dina éta bakal jadi kawas jalma-jalma anu kaleungitan akalna.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Ku sabab eta PANGERAN ngandika, Ku lantaran bangsa ieu ngadeukeutan ka Kami ku sungutna, jeung ku biwirna ngahormat ka Kami, tapi haténa geus ngajauh ti Kami, sarta kasieunana ka Kami ngan diajarkeun ku parentah manusa, ku sabab eta, lah Kami baris neraskeun ngalakukeun hiji pagawéan anu matak pikaheraneun di tengah bangsa ieu, enya éta pagawéan anu matak pikaheraneun jeung hiji kaajaiban; sabab hikmat jalma-jalma maranéhna anu wijaksana bakal sirna, jeung pangarti jalma-jalma maranéhna anu calakan bakal disumputkeun. Cilaka pikeun maranéhna anu ngusahakeun pisan nyumputkeun rancanganana ti PANGERAN, jeung pagawéanana aya dina poék, sarta maranéhna nyarita, saha anu ningali ka kami, jeung saha anu nyaho ka kami? Satemenna, ngabalingerkeun sagala perkara ku maranéh bakal dianggap sarua jeung taneuh liat tukang gerabah; sabab naha hasil pagawéan bakal nyebutkeun ngeunaan anu nyieunna, Anjeunna henteu nyieun kuring? atawa naha barang anu dibentuk bakal nyebutkeun ngeunaan anu ngabentukna, Anjeunna teu boga pangarti?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Ku Kami dipintonkeun yén dina pangalaman urang, urang parantos jeung ayeuna keur nyanghareupan ieu pisan kaayaan. Jalma-jalma anu geus narima cahaya anu gedé jeung kaistiméwaan anu ajaib geus narima kecap ti para pamingpin anu nganggap dirina wijaksana, anu geus kacida dipaparin ni’mat jeung diberkahan ku Gusti, tapi anu geus ngaluarkeun dirina tina panangan Allah sarta nempatkeun dirina dina jajaran musuh. Dunya bakal dibanjiran ku kasasaran anu katingalina masuk akal. Hiji pikiran manusa, narima ieu kasasaran, bakal mangaruhan pikiran-pikiran manusa séjén, anu geus ngarobah bukti anu mulya ngeunaan bebeneran Allah jadi kabohongan. Ieu jalma-jalma bakal katipu ku malaikat-malaikat anu ragrag, padahal maranéhna kuduna nangtung jadi pangawal anu satia, ngawaskeun jiwa-jiwa, sakumaha jalma-jalma anu kudu méré pertanggungjawaban. Maranéhna geus nunda pakarang-pakarang perangna, sarta geus ngadéngékeun roh-roh anu nyasabkeun. Maranéhna ngajadikeun naséhat Allah teu aya pangaruhna sarta nyingkirkeun pangéling-ngéling-Na jeung pangreprofan-Na, malah saéstuna aya di pihak Iblis, ngadéngékeun roh-roh anu nyasabkeun jeung ajaran sétan-sétan.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Mabuk rohani ayeuna keur nimpah jalma-jalma anu saenyana henteu pantes ngarayap saperti jalma anu kakeunaan pangaruh inuman keras. Kajahatan jeung kalakuan anu teu bener, panipuan, tipu daya, jeung lampah anu teu adil ngeusian dunya, saluyu jeung pangajaran pamingpin anu ngabangkang di balairung sawarga.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Sejarah bakal diulang. Kami tiasa netelakeun naon anu bakal kajadian dina mangsa nu caket, nanging waktuna can acan. Rupa-rupa jalma paéh bakal nembongan, ku akal licik Iblis, sarta loba anu bakal ngahiji jeung manehna anu mikanyaah jeung ngalakonan kabohongan. Kami ngingetkeun umat urang yén pas di antara urang sorangan sawatara bakal murtad tina iman, sarta ngadengekeun roh-roh nu nyasabkeun jeung ajaran setan-setan, ku jalan maranéhna bebeneran bakal diomongkeun goréng.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Sakabéh nabi, kaasup Yesaya jeung Sadérék White, keur nandakeun poé-poé panungtungan. Dina poé-poé ieu para pamingpin Adventisme “sacara tégas aya di pihak Sétan, merhatikeun roh-roh anu nyasabkeun jeung ajaran-ajaran sétan.” Sadérék White ngedalkeun hiji ramalan nalika anjeunna nyarios, “Lamun panipuan-panipuan spiritualistis ieu kakeunaan sakumaha sabenerna maranéhna téh,—pagawéan rusiah roh-roh jahat,—jalma-jalma anu geus nyokot bagian dina éta bakal jadi saperti jalma-jalma anu leungit akalna.” Kapamingpinan Adventisme bakal jadi saperti jalma-jalma anu leungit akalna, dina titik sajarah poé-poé panungtungan nalika kaayaan mabok maranéhna kakeunaan minangka “pagawéan rusiah roh-roh jahat.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Aya hiji pambukaan tina pagawéan jalma-jalma nu ngahina anu maréntah umat di Yerusalem dina poé-poé panungtungan. Pambukaan éta digambarkeun dina impian Miller, nalika Miller ngadoa tuluy aya panto kabuka. Kajadian éta lumangsung pas saméméh anjeunna meremkeun panonna sakeudeung, anu nandakeun tungtung pisan tina prosés panyegelan saratus opat puluh opat rébu. Muka hiji panto nandakeun robahna dispensasi, sarta dina éta titik gerakan Laodikea tina malaikat katilu ngalih kana gerakan Filadelfia tina malaikat katilu.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Dina petikan dina Yesaya, aya hiji ringkesan ngeunaan pagawean jahat para pemabok ti Epraim, nya eta jalma-jalma anu “sakuduna ngadeg jadi pangreksa anu satia.” Eta ringkesan diungkabkeun kieu: “‘Tangtu ngabalik-balikkeun perkara ku maraneh bakal dianggap sarua jeung taneuh liat tukang pariuk; sabab naha hasil karya bakal nyebut ka nu nyieunna, Manehna henteu nyieun kuring? atawa naha barang anu dibentuk bakal nyebut ka nu ngabentukna, Anjeunna teu boga pangarti?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Pangenalan Miller ngeunaan “the daily,” boh salaku agama paganisme boh Roma kapir, tungtungna mangrupa lambang Iblis, sabab Iblis jeung Roma kapir duanana digambarkeun minangka naga.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ku kituna, sanajan naga, utamana, ngawakilan Sétan, dina harti kadua, éta téh lambang Roma kapir.” The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Nyarioskeun ngeunaan jalma-jalma anu maréntah Yerusalem dina poé-poé panungtung, Sister White nyatakeun: “Sababaraha keur kasurupan ku poékna anu keur marajalela, sarta nunda ka sisi bebeneran demi kasalahan. Poé anu geus dituduhkeun ku nubuat geus datang. Yesus Kristus henteu kaharti. Pikeun maranéhna, Yesus Kristus téh dongéng.” Dina taun 1901, saurang pamingpin Adventisme ti Jérman mimiti ngawanohkeun pamadegan palsu Protestantisme murtad ngeunaan “the daily” dina kitab Daniel. Pamadegan éta ngaidéntifikasi yén “the daily” ngawakilan pagawéan Kristus di Bait Suci, atawa sawatara rupa variasi tina pamikiran éta. Kuring nyebut sawatara variasi, lantaran sapanjang sajarah anu lumangsung sanggeus 1901 geus aya béda-béda tekenan anu dipasihkeun kana kabohongan éta, tapi pamadegan-pamadegan palsu éta salawasna némbongkeun kacindekan yén “the daily” ngawakilan sawatara rupa pagawéan Kristus.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Permata anu mangrupa doktrin ngeunaan “nu sapopoé,” anu ku Miller diidéntifikasi minangka lambang Setan, dina Adventisme ahir jaman téh jadi lambang Kristus. Nalika éta dipidangkeun dina taun 1901, saeutik pisan anu narima pamadegan yén “nu sapopoé” téh lambang Kristus, lain lambang Setan; tapi dina taun-taun 1930-an, permata tina doktrin “nu sapopoé,” anu ku Miller geus diguar tina urat bebeneran anu kapanggih dina 2 Tesalonika, pasal dua, ditampik, sakumaha “tujuh kali” dina Imamat dua puluh genep kungsi ditampik dina taun 1863. Di hiji tempat dina sajarah ti taun 1863 nepi ka taun-taun 1930-an, Adventisme geus ngarobah pamingpin, bari teu nganyahokeunana.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“Sadérék, kuring ningali bahayana maranéh, sarta deui kuring nanya, Naha aranjeun anu sesat nyieun usaha naon waé pikeun ngabenerkeun kasalahan éta? Jiwa-jiwa bisa jadi keur titajong sapanjang jalan, leumpang dina gelap, ku sabab aranjeun henteu nyieun jalan anu lempeng pikeun suku-suku aranjeun. Lamun aranjeun aya dina kalungguhan kapercayaan, kuring ngadesek kalayan leuwih enya ka aranjeun, demi kasalametan jiwa aranjeun sorangan jeung demi jalma-jalma anu ningali ka aranjeun minangka pamingpin, tobatlah di payuneun Allah pikeun unggal kasalahan anu geus dipigawé, sarta ngaku kasalahan aranjeun.”
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Lamun maraneh nyugemakeun kakukuhan hate, sarta ku lantaran kasombongan jeung kabeneran diri sorangan henteu ngaku kasalahan maraneh, maraneh bakal diantep tunduk kana panggodaan Iblis. Lamun nalika Gusti nembongkeun kasalahan maraneh maraneh henteu tobat atawa ngalakukeun pangakuan, pangaping-Na bakal mawa maraneh ngaliwatan taneuh anu sarua deui jeung deui. Maraneh bakal diantep nyieun kasalahan anu sipatna sarupa, maraneh bakal terus kakurangan hikmah, sarta bakal nyebut dosa teh kabeneran, jeung kabeneran teh dosa. Rupa-rupa panipuan anu bakal marak dina poe-poe panungtungan ieu bakal ngurilingan maraneh, sarta maraneh bakal ngaganti pamingpin, bari henteu nyaho yen maraneh geus ngalakukeun kitu.” Review and Herald, 16 Désémber 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Lalaki anu ngahina anu maréntah ka umat Yerusalem, nyaéta jalma-jalma anu “nyangking kalungguhan kapercayaan,” bakal “nyebut dosa jadi kabeneran jeung kabeneran jadi dosa,” jeung “Saéstuna, malikkeun sagala hal ku maranéh téh bakal dianggep saperti taneuh liat dina leungeun tukang priuk; naha hasil pagawean bakal nyebut ka nu nyieunna, Manehna teu nyieun kuring? atawa naha barang anu dibentuk bakal nyebut ka nu ngawangunna, Manehna teu boga pangarti?” Dina pambrontakan anu beuki maju salila opat turunan Adventisme, maranéhna anu nyangking kalungguhan kapercayaan ngarobah pamingpin, tapi teu nyahona. Maranéhna teu nyahona, sabab maranéhna sacara bertahap jeung terus-terusan nampik bukti kasalahan-kasalahan maranéhna. Dina pambrontakan anu beuki maju éta, “hikmat jalma-jalma wijaksana maranéhna bakal binasa, jeung pangarti jalma-jalma anu wijaksana maranéhna bakal disumputkeun.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Aranjeunna bakal ngabalikkeun sagala hal, sarta nyebut dosa minangka kabeneran jeung kabeneran minangka dosa. Lambang tina pamberontakan ieu nyaéta doktrin ngeunaan “the daily,” anu pikeun Miller mangrupa lambang satanik, sarta anu kiwari ku Adventisme diidéntifikasi minangka lambang Kristus. Naon anu baheulana jadi jangkar anu netepkeun kerangka panerapan nubuat William Miller, ayeuna geus jadi lambang kamabokan jalma-jalma nu ngahina anu maréntah ka atas umat di Yerusalem. Perlambangan anu pakait jeung “the daily,” dina kitab Daniel, ngagenclang caang siga panonpoé nalika dipikawanoh dina peti jenazah Miller dina awal Adventisme, tapi dina poé-poé panungtungan éta bebeneran ngagenclang sapuluh kali leuwih caang, sabab angka sapuluh mangrupa lambang hiji ujian, sarta pikeun Israil baheula ujian anu kasapuluh téh mangrupa ujian anu pamungkas.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Urang Parisi modéren geus “nandingkeun” “pagawéan Kristus” “ka agénsi-agénsi satanis,” bari ngaidentipikasi paganisme minangka “kakawasaan suci Allah.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Urang Parisi geus dosa ngalawan Roh Suci. Bakat maranéhna dina nyarita dipaké pikeun ngahina Panebus dunya, sarta malaikat nu nyatet nulis kecap-kecap maranéhna dina kitab-kitab sawarga. Maranéhna nganggap kuasa suci Allah, anu kaciri dina padamelan-padamelan Kristus, asalna tina kakawasaan satanis. Maranéhna teu bisa nyingkahan padamelan-padamalan-Na anu ajaib, atawa ngajelaskeun éta ku sabab-musabab alamiah, ku kituna maranéhna ngomong, ‘Eta téh padamelan Iblis.’ Dina teu percaya maranéhna nyarita ngeunaan Putra Allah saolah-olah Anjeunna ngan saukur manusa. Padamelan-padamalan panyageurkeun anu dipigawé di payuneun maranéhna, padamelan anu can kungsi dipigawé ku saurang ogé atawa teu mungkin dipigawé ku manusa, éta mangrupikeun panyataan kakawasaan Allah, tapi maranéhna nuduh Kristus aya pakumpulan jeung naraka. Keras beuheung, murung, jeung haté beusi, maranéhna mutuskeun pikeun nutup panon kana sagala bukti, sarta ku kituna maranéhna ngalakukeun dosa anu teu bisa dihampura.” Manuscript Releases, jilid 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Urang baris neraskeun pertimbangan urang ngeunaan nambahanana pangaweruh, anu geus dibuka meteraina dina gerakan malaikat kahiji, dina artikel salajengna.