Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ku saha anu bakal diajarkeun pangaweruh? Jeung ka saha manehna bakal mere pamahaman kana pangajaran? Ka maranehna anu geus disapih tina susu, jeung geus dipisahkeun tina tetek. Sabab parentah kudu parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, jeung di ditu saeutik: sabab ku biwir anu gagap jeung ku basa séjén manehna bakal nyarita ka ieu umat. Ka maranehna anjeunna geus ngandika, Ieu téh pangreureuhan anu ku eta maraneh bisa mere nu capé reureuh; jeung ieu téh panyegeran: tapi maranehna teu daék ngadéngé. Tapi firman PANGERAN jadi ka maranehna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, jeung di ditu saeutik; supaya maranehna indit, tuluy tibeuleugeun ka tukang, tuluy pegat, tuluy kajiret, tuluy katangkep. Ku sabab eta, dangukeun firman PANGERAN, eh jalma-jalma pangolok, anu maréntah ieu umat anu aya di Yerusalem. Sabab maraneh geus ngucap, Kami geus nyieun pasatujuan jeung pati, jeung jeung naraka kami sapuk; lamun pecut anu ngabanjir ngaliwatan, eta moal nepi ka kami: sabab kami geus ngajadikeun kabohongan pangungsian kami, jeung dina kapalsuan kami nyumputkeun diri: Ku sabab eta kieu timbalan Gusti PANGERAN, Tingali, Kami nempatkeun di Sion hiji batu pikeun dadasar, batu anu geus diuji, batu juru anu mulya, dadasar anu pasti: sing saha anu percaya moal buru-buru. Kitu deui pangadilan bakal Ku Kami diteundeun kana garis, jeung kaadilan kana unting-unting; jeung hujan es bakal nyapu jauh pangungsian kabohongan, jeung cai-cai bakal ngalelebkeun tempat panyumputan. Jeung pasatujuan maraneh jeung pati bakal dibatalkeun, jeung kasapukan maraneh jeung naraka moal nangtung; lamun pecut anu ngabanjir ngaliwatan, harita maraneh bakal diinjak-injak ku eta. Yesaya 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
Dina taun 1863, jalma-jalma anu pongah anu maréntah di Yerusalem ngamimitian hiji pagawéan anu maju satuluyna pikeun nutupan permata-permata Miller sarta ngagantikeunana ku koin-koin jeung permata-permata palsu. Ku kituna maranéhna “nyieun hiji perjangjian jeung pati,” maranéhna “ngajadikeun kabohongan” jadi “pangungsian” maranéhna sarta “nyumput” “di handapeun kapalsuan.” Tapi maranéhna kudu diuji ku amanat poe panungtung ngeunaan “katengtreman” jeung “panyegeran,” anu disebatkeun ku Petrus dina kitab Rasul-Rasul.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Nanging sagala hal anu ku Allah geus dipidangkeun ti heula ku sungut sakabéh nabi-Na, yén Kristus kudu nandangan sangsara, ku Anjeunna geus kitu kacumponan. Ku sabab éta, tarobatlah maranéh jeung baliklah, supaya dosa-dosa maranéh dipupus, nalika mangsa panyegeran datang ti payuneun Gusti; sarta Anjeunna bakal ngutus Yesus Kristus, anu ti saméméhna geus diwawarkeun ka maranéh: anu kudu ditarima ku sawarga nepi ka mangsa mulangkeun sagala rupa, anu geus diucapkeun ku Allah ku sungut sakabéh nabi-Na anu suci ti saprak dunya dijadikeun. Sabab Musa saéstuna geus nyarios ka para karuhun, “Hiji nabi bakal dihudangkeun ku PANGERAN Allah maranéh pikeun maranéh ti antara dulur-dulur maranéh, sarua jeung kuring; ka Anjeunna maranéh kudu ngadéngé dina sagala hal naon baé anu ku Anjeunna bakal diucapkeun ka maranéh. Jeung bakal kajadian, yén unggal jiwa anu henteu rék ngadéngé ka nabi éta, bakal dibinasakeun ti antara umat.” Enya, jeung sakabéh nabi ti Samuel jeung anu nyusul sanggeus anjeunna, sakur anu geus nyarios, geus kitu deui ngaramalkeun ngeunaan poé-poé ieu. Rasul-rasul 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
Pétrus nétélakeun yén sakabéh nabi parantos nyarioskeun ngeunaan mangsa pangnyegerkeun sarta hujan ahir, sarta Yesaya nuju nangtukeun golongan anu nampik mangsa pangnyegerkeun pamungkas anu kajadian dina panutup pangadilan panalungtikan, nalika dosa keur dihapuskeun jeung hujan ahir keur turun. Dina mangsa éta, golongan anu geus nyieun pasatujuan jeung pati anu dirujuk ku Yesaya, numutkeun Pétrus, bakal “ditumpes ti antara umat.” Sister White remen nyarioskeun justru mangsa ieu, nyaéta reureuh jeung pangnyegerkeun anu disebat ku Yesaya.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaikat anu ngahiji dina ngumandangkanna amanat malaikat katilu bakal nyaangan sakuliah bumi ku kamulyaanana. Di dieu diramalkeun hiji pagawean anu jembar lingkupna saalam dunya sarta kakuatanana luar biasa. Gerakan advent taun 1840–44 téh mangrupa pernyataan anu mulya tina kakawasaan Allah; amanat malaikat kahiji dibawa ka unggal pos misi di dunya, sarta di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi katingali di mana waé tanah ti saprak Reformasi abad ka genep belas; tapi sakabéh ieu bakal kaliwatan ku gerakan anu perkasa dina kaayaan peringatan panungtungan ti malaikat katilu.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pagawean éta bakal sarupa jeung anu lumangsung dina Poé Pentakosta. Sakumaha ‘hujan tiheula’ dipaparin, dina curahan Roh Suci dina bubukana Injil, pikeun nyababkeun siki anu mulya téh mimiti tumuwuh, kitu deui ‘hujan pandeuri’ bakal dipaparin dina panutupna pikeun ngamatureun panén. ‘Mangka urang bakal nyaho, lamun urang terus narékahan pikeun nyaho ka PANGERAN: medalna Mantenna geus ditangtu sakumaha isuk-isuk; sarta Mantenna bakal sumping ka urang kawas hujan, kawas hujan pandeuri jeung hujan tiheula ka bumi.’ Hosea 6:3. ‘Ku sabab kitu, hé barudak Sion, sing mararasen jeung gumbira dina PANGERAN Allah maranéh: sabab Mantenna geus maparin ka maranéh hujan tiheula kalayan saimbang, sarta Mantenna bakal nurunkeun pikeun maranéh hujan, nya éta hujan tiheula jeung hujan pandeuri.’ Joel 2:23. ‘Dina poé-poé panungtungan, saur Allah, Kami bakal nyurahan Roh Kami ka sakabéh manusa.’ ‘Jeung bakal kajadian, sing saha baé anu nyambat kana ngaran Gusti bakal disalametkeun.’ Kisah Para Rasul 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pagawean agung Injil moal ditutup ku panyataan kakawasaan Allah anu kirang ti anu nandaan bubukana. Nubuatan-nubuatan anu kacumponan dina curahan hujan mimiti dina bubuka Injil baris deui kacumponan dina hujan ahir dina panutupna. Ieu teh ‘mangsa-mangsa pangnyegerkeun’ anu ku rasul Petrus dipiharep nalika anjeunna nyarios: ‘Ku sabab eta, tobatlah maraneh, sarta baliklah, supaya dosa-dosa maraneh dihapuskeun, nalika mangsa-mangsa pangnyegerkeun datang ti payuneun Gusti; sarta Mantenna bakal ngutus Yesus.’ Kisah Para Rasul 3:19, 20.” The Great Controversy, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
Ujian éta dumasar kana métodologi hujan panungtungan, sakumaha dipidangkeun minangka “line upon line.” Amanat pangujian ditepikeun ku para pangawal anu ngagunakeun “another tongue,” anu digambarkeun miboga “stammering lips.” Amanat pangujian tina hujan panungtungan bakal ditepikeun ku para pangawal anu teu kungsi dilatih dina métodologi Protestantisme murtad jeung Katolik, anu ku Adventisme geus diadopsi sapanjang sajarah pemberontakanana.
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
“Waktuna moal lila deui nalika ujian éta bakal datang ka unggal jiwa. Tanda sato galak bakal didesekkeun ka urang. Maranéhanana anu léngkah demi léngkah geus nyerah kana tuntutan dunya sarta nyaluyukeun diri kana adat kabiasaan dunya moal nganggap éta hal anu hese pikeun tunduk ka kakawasaan-kakawasaan anu aya, tinimbang nempatkeun dirina kana olok-olok, hinaan, ancaman panjara, jeung pati. Pertarungan éta aya antara parentah-parentah Allah jeung parentah-parentah manusa. Dina mangsa ieu emas bakal dipisahkeun tina rereged dina garéja. Kasalehan anu sajati bakal écés dibédakeun tina penampilan jeung gemerlap palsuna. Loba béntang anu ku urang dipikagum ku kacaanganna bakal tuluy pareum dina poék. Dedek saperti mega bakal kabawa ku angin, malah ti tempat-tempat anu ku urang katempo ngan lanté-lanté gandum anu beunghar. Sakabéh anu maké hiasan-hiasan Bait Suci, tapi henteu dipaparin ku kabeneran Kristus, bakal katémbong dina kaéra tina katelanjangan dirina sorangan.
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
“Lamun tangkal-tangkal anu teu ngabogaan buah ditegor sabab ngan ukur ngabebankeun taneuh, lamun réa dulur-dulur palsu dipisahkeun ti anu sajati, mangka jalma-jalma anu nyumput bakal katembong, sarta kalawan hosana baris ngatur barisan di handapeun panji Kristus. Maranéhna anu geus kungsi sieun jeung teu percaya ka dirina sorangan bakal nganyatakeun dirina sacara écés pikeun Kristus jeung bebeneran-Na. Anu pangléméhna jeung nu pangragu-raguna di jero garéja bakal jadi saperti Daud—daék ngalakonan jeung wani nyanghareupan. Beuki jero peuting pikeun umat Allah, beuki caang béntang-béntangna. Sétan bakal kacida nyusahkeunana ka jalma-jalma anu satia; tapi, dina ngaran Yesus, maranéhna bakal kaluar jadi leuwih ti para pamenang. Mangka garéja Kristus bakal katémbong ‘éndah saperti bulan, hérang saperti panonpoé, jeung matak pikasieuneun saperti pasukan anu mawa panji-panji.’”
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
Siki-siki bebener anu keur dipelak ku tarékah misionaris engké bakal tumuwuh, mekar, sarta ngahasilkeun buah. Jiwa-jiwa bakal narima bebeneran, anu bakal tahan dina kasangsaraan sarta muji ka Allah lantaran maranéhna meunang sangsara ku sabab Yesus. “Di dunya maranéh bakal ngalaman kasangsaraan: tapi sing hadé haté; Kami geus ngéléhkeun dunya.” Nalika panyakit anu ngalimpah bakal nyorang bumi, nalika kipas keur meresihan lanté panirikan Yéhuwa, Allah bakal jadi pitulung umat-Na. Piala-piala kameunangan Iblis bisa jadi diangkat luhur, tapi iman jalma-jalma anu murni jeung suci moal kagét atawa leuleus.
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
“Elijah nyandak Élisa tina bajak sarta nyaluyukeun ka anjeunna jubah pangbaktianna. Panggero kana pagawean anu agung tur khidmat ieu geus disanghareupkeun ka jalma-jalma anu boga élmu jeung kalungguhan; lamun maranéhna handap asor dina paningal sorangan sarta sapinuhna ngandel ka Gusti, Mantenna tangtu ngamuji maranéhna ku maparin kahormatan pikeun mawa panji-Na kalayan jaya nepi ka meunangna. Tapi maranéhna misah diri ti Allah, nyerah kana pangaruh dunya, sarta Gusti nampik maranéhna.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Loba anu ngagungkeun élmu pangaweruh nepi ka leungit tina paningalna Allah anu nyipta élmu pangaweruh. Ieu mah lain kaayaan garéja dina mangsa anu pangmurnina.
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
“Gusti Allah baris ngalakukeun hiji padamelan dina jaman urang anu ngan saeutik pisan anu ngaduga. Anjeunna baris ngangkat jeung ngamulyakeun di antara urang jalma-jalma anu diajar lain ku atikan lahiriah ti lembaga-lembaga ilmiah, tapi ku pangurapan Roh-Na. Sarana-sarana ieu henteu kudu dipopohokeun atawa dihukum; éta geus ditetepkeun ku Gusti Allah, tapi éta ngan sanggup nyadiakeun kualifikasi lahiriah wungkul. Gusti Allah baris nembongkeun yén Anjeunna henteu gumantung ka manusa fana anu pinuh ku élmu jeung nganggap diri penting.” Testimonies, jilid 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
“Pecut anu ngalimpas” téh mangrupa lambang tina hukum Minggu, anu mimiti dina jam gempa bumi gedé dina Wahyu sabelas. Ieu ngagambarkeun mangsa pangujian hukum Minggu anu lumangsung sacara bertahap.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa deungeun baris nuturkeun conto Amérika Sarikat. Sanajan anjeunna mingpin heula, tapi krisis anu sarua bakal tumiba ka umat urang di sakumna penjuru dunya.” Testimonies, jilid 6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Pas sateuacan hukum Minggu, koin-koin palsu dina impian Miller disapukeun kaluar tina jandéla, sakumaha urang Advent Laodikea dimuntahkeun kaluar tina sungut Gusti. Saterusna gareja diangkat jadi panji, “éndah saperti bulan, hérang saperti panonpoé, sarta matak pikasieuneun saperti pasukan anu mawa umbul-umbul”. Talatah Yesaya anu medal tina “basa séjén” jeung “biwir nu ngagogoda,” ngagambarkeun jalma-jalma anu dihudangkeun jeung diluhurkeun sarta anu diajar ku pangurapan Roh-Na tinimbang ku palatihan lahiriah ti lembaga-lembaga élmiah. Jalma-jalma mabok ti Éfraim gagal dina ujian “garis kana garis,” sabab hikmah jalma-jalma pinter maranéhna geus sirna. Nubuat pikeun maranéhna geus jadi kawas kitab anu disegel.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Sajarah éta, anu numutkeun Petrus geus diomongkeun ku sakumna nabi ti saprak Samuel, nyadiakeun sababaraha gambaran ngeunaan karuksakan urang Advent anu nolak amanat hujan panungtung; tapi anu maranéhna tanggung dina mangsa hukum Minggu téh lain pati jasmani, tapi pati rohani anu dibarengan ku pangakuan kana kanyataan yén maranéhna leungit pikeun kalanggengan, sakumaha dilambangkeun ku para parawan bodo, anu dina kitab Amos hudang kana kanyataan yén maranéhna leungit.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Lah, bakal datang poé-poé, saur Gusti ALLAH, yén Kami bakal ngirimkeun kalaparan ka ieu nagri, lain kalaparan ku roti, lain ogé halabhab ku cai, tapi ku ngadéngékeun pangandika PANGERAN: Jeung maranéhna bakal ngalanglang ti laut ka laut, jeung ti kalér nepi ka wétan, maranéhna bakal bulak-balik néangan pangandika PANGERAN, tapi moal manggihanana. Dina poé éta, para parawan anu geulis jeung para nonoman bakal ngajoprak ku halabhab. Maranéhna anu sumpah demi dosa Samaria, bari nyebut, Demi hirupna allah anjeun, hé Dan; jeung, Demi hirupna ibadah Beersheba; enya, maranéhna baris tumpur, sarta moal gugah deui salamina. Amos 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
Sanggeus nyebutkeun waktu hukum Minggu ku lambang “cambuk anu ngaguludug,” Yesaya nyarioskeun sieun jeung kahariwang anu terus lumangsung dina jalma-jalma anu geus nyieun perjangjian jeung pati.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
Jeung perjangjian maranéh jeung maot bakal dibatalkeun, sarta kasapukan maranéh jeung naraka moal tetep nangtung; lamun pecut anu ngalimpas kawas caah éta ngaliwat, harita maranéh bakal diinjak ku éta. Ti saprak éta mimiti maju, éta bakal nyokot maranéh; sabab unggal isuk éta bakal ngaliwat, boh beurang boh peuting; sarta ngan saukur ngartos kana béja éta bakal jadi kasangsaraan. Yesaya 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Pamahaman ngeunaan nambahanana pangaweruh anu dilambangkeun ku permata-permata Miller harita moal deui kahontal, tapi “pamahaman” ngeunaan laporan ngeunaan krisis hukum Minggu anu terus maju bakal nandaan yén perjangjian maranéhna jeung pati geus dibatalkeun. Jalma-jalma anu geus nyumput “di handapeun kabohongan,” harita bakal ngaku yén “PANGERAN ALLAH” geus netepkeun “di Sion minangka hiji dasar: hiji batu, batu anu diuji, batu juru anu mulya, dasar anu pasti,” tapi harita geus kasép. Kabohongan-kabohongan anu ku maranéhna dijadikeun panyumputan sapanjang maranéhna ngalangkungan sajarah, harita bakal disapu jauh. Loba tina kabohongan anu écés éta, bisa kalayan gampang katarima dina titingalian ngeunaan Walungan Ulai.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
Kaum Millerite, saluyu jeung pamahaman maranéhna ngeunaan Daniel pasal dua, ngaidentipikasi karajaan-karajaan dina Daniel dalapan minangka karajaan-karajaan anu sarua jeung anu diwakilan dina pasal tujuh. Béda antara éta dua pasal téh nya éta yén pasal tujuh ngawakilan unsur-unsur pulitik tina karajaan-karajaan éta, sedengkeun pasal dalapan ngawakilan unsur-unsur agamis tina karajaan-karajaan éta. Ku sabab kitu, Daniel pasal dalapan dipidangkeun ku istilah-istilah kaimaman.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
Dina pasal dalapan, maké perlambang pangbédaan pikeun ngagambarkeun karajaan-karajaan, tapi unggal perlambang pangbédaan anu dipidangkeun dina éta pasal geus dikotoran, ku kituna nandakeun ayana bédana antara agama nu sajati milik Kristus jeung agama palsu milik Sétan. Embe jalu téh sato anu dipaké jadi kurban di pangbédaan Allah, tapi unggal kurban pangbédaan kudu sampurna. Embe jalu dina pasal dalapan henteu pantes dipaké jadi kurban di pangbédaan Allah, sabab tandukna henteu sarua.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Tuluy sim kuring ngangkat panon, ningali, jeung, behold, di hareupeun walungan nangtung hiji domba jalu anu miboga dua tanduk; jeung dua tanduk éta luhur; tapi nu saurang leuwih luhur ti nu saurang deui, sarta nu leuwih luhur téh tumuwuh pangpandeurina. Daniel 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
Hiji domba jalu anu boga dua tanduk kalayan panjang nu béda-béda moal diidinan jadi kurban di Bait Allah, tapi perlambangna lain ngeunaan agama Allah nu sajati, nya éta ngeunaan agama palsu ciptaan Sétan, nyaéta paganisme. Karajaan salajengna dilambangkeun ku hiji embe, anu ogé mangrupa kurban Bait Allah, tapi sakali deui eta embe geus dicemarkeun, sabab manéhna boga hiji tanduk di antara panonna, henteu miboga kasaimbangan simétri tina kasampurnaan anu diperyogikeun ku hiji kurban Bait Allah.
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
Jeung ari sim kuring keur nitenan, behold, aya hiji embe jalu datang ti kulon nyorang beungeut sakuliah bumi, sarta henteu noél kana taneuh; jeung embe éta boga hiji tanduk anu kacida pinunjulna di antara panonna. Daniel 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
Pamustunganana, tanduk embé éta pegat sarta ngahasilkeun opat tanduk, anu ku kituna ogé ngajadikeun éta teu pantes dijadikeun kurban di Bait Allah.
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
Ku sabab eta embe jalu téh jadi kacida gedéna; sarta nalika manéhna keur kuat, tanduk anu gedé éta pegat; tuluy pikeun gantina mucunghul opat tanduk anu kasohor, nyanghareup ka opat angin langit. Daniel 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Bab dalapan dina kitab Daniel dimimitian tanpa nyebut karajaan Babul ku hiji lambang. Babul, karajaan kahiji dina nubuat Alkitab, geus ditetepkeun sacara alkitabiah dumasar kana dua saksi dina bab dua jeung bab tujuh; nanging dina bab dalapan Babul disumputkeun kalayan dihaja pikeun nekenkeun sipat nubuat ngeunaan kapausan anu nampa tatu anu ngabahayakeun pati anu ahirna disageurkeun. Dina mangsa ti tatu ngabahayakeun pati éta nepi ka tatu éta disageurkeun, kapausan sacara nubuat disumputkeun, atawa dipopohokeun. Panyumputan éta ogé dilambangkeun ku karajaan Nebukadnesar anu dicabut heula tuluy dipulihkeun deui.
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Daniel pasal dalapan dimimitian ku hiji lambang anu langsung ngeunaan karajaan kadua ku ngenalkeun domba jalu anu ngawakilan karajaan Média-Pérsia, anu satuluyna dituturkeun ku embe anu geus ruksak anu ngawakilan karajaan Yunani. Tuluy ti salah sahiji tina opat angin, anu jadi asal tina opat tanduk Yunani sanggeus paburencay, Daniel ningali hiji tanduk leutik anu ngawakilan karajaan kaopat, nyaéta Rum. Tanduk leutik éta ngawakilan duanana fase Rum, anu digambarkeun dina opat ayat. Rum kapir digambarkeun ku tanduk leutik dina jinis maskulin, sarta Rum kapapaan minangka tanduk leutik dina jinis feminin.
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.
Ti salah sahiji éta, mucunghul hiji tanduk leutik, anu jadi kacida gedéna ka beulah kidul, ka beulah wetan, jeung ka nagri nu éndah. Eta tanduk jadi gedé, nepi ka ka pasukan sawarga; sarta eta ngalungkeun sabagian tina pasukan jeung tina bentang-bentang ka bumi, tuluy nincak éta sakabéhna. Malah, manéhna ngagedékeun dirina nepi ka ngalawan Pangeran pasukan éta, sarta ku manéhna kurban sapopoé dicabut, jeung tempat tempat suci-Na diruntuhkeun. Jeung hiji pasukan dipasrahkeun ka manéhna ngalawan kurban sapopoé ku sabab kajahatan, sarta eta ngalungkeun bebeneran ka bumi; jeung eta meta, sarta hasil. Daniel 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
Tanduk leutik ti Roma anu asup kana narasi dina ayat salapan dipidangkeun dina wangun jender maskulin, teras dina ayat sapuluh tanduk leutik éta dipidangkeun dina wangun jender feminin, tuluy dina ayat sabelas tanduk leutik éta dipidangkeun dina wangun jender maskulin, teras dina ayat dua belas tanduk leutik éta sakali deui dipidangkeun dina wangun jender feminin.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
Dina pasal dalapan nyumputkeun karajaan nu kahiji, tuluy dua karajaan saterusna digambarkeun minangka sato-sato tempat suci nu geus ruksak, sedengkeun karajaan nu kaopat digambarkeun ku hiji tanduk. Tanduk éta sacara nubuat geus kacemar, sabab mimitina nembongan minangka lalaki, tuluy awéwé, tuluy lalaki deui, sarta ahirna awéwé.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
Awéwé ulah maké anu kagungan lalaki, kitu deui lalaki ulah maké pakéan awéwé; sabab sakur anu ngalakukeun kitu téh jadi kakéjikeun ka PANGERAN Allah maranéh. Ulangan 22:5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
Wujud jalu tina tanduk leutik Roma kapir kapanggih dina ayat salapan jeung sabelas, ari wujud bikang tina tanduk leutik Roma kapausan kapanggih dina ayat sapuluh jeung dua belas. Jinis kelamin tanduk leutik éta kanyahoan ku cara nitenan kecap-kecap Daniel dina tataran naskah aslina, hiji hal anu teu bisa katenjo ku Miller, sabab anjeunna ngan ngagunakeun Cruden’s Concordance, sarta Cruden’s Concordance teu méré katerangan naon-naon ngeunaan basa aslina. Gonta-gantina jinis kelamin sapanjang opat ayat éta dipikawanoh ku para panarjamah Alkitab King James, sarta maranéhna mémang ngajaga jinis-jinis kelamin éta dina éta petikan, upama anjeun terang naon anu kudu ditenjo.
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Para panarjamah nyaraho ngabédakeun antara tanduk leutik anu maskulin jeung anu feminin dina ayat salapan nepi ka dua belas, sarta maranéhna ngagambarkeun éta bédana ku kecap “it.” Kecap “it” dipaké pikeun tanduk leutik nalika éta aya dina wangun femininna. Tingali Daniel pasal dalapan, ayat sapuluh:
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. Daniel 8:10.
Sarta jadi pohara gedéna, nepi ka ka pasukan sawarga; sarta sawatara ti pasukan éta jeung ti béntang-béntang dicampakkeunana ka taneuh, tuluy diinjak-injak. Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
Éta “beuki gede,” sarta “ngagugurkeun,” ku kituna ngaidentipikasi tanduk leutik téh minangka awéwé éta. Ayat dua welas nyatakeun:
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 8:12.
Jeung hiji pasukan dipasrahkeun ka anjeunna ngalawan kurban sapopoe ku lantaran palanggaran, sarta eta ngabantingkeun bebeneran kana taneuh; sarta eta ngalaksanakeun kahayangna, jeung hasil. Daniel 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
Dina ayat dua belas, kecap “him” ditambihkeun, sarta henteu ngawakilan tanduk leutik éta kalawan akurat, sabab tanduk leutik dina ayat éta dua kali dicirian minangka “it,” ku kituna ngagambarkeun wangun feminin. Para panarjamah écés ngakuan bédana gender anu dijieun ku Daniel, tapi maranéhna henteu pasti ngeunaan naon anu dimaksud ku Daniel, sarta maranéhna ngusahakeun sangkan tanduk leutik dina ayat éta jadi maskulin dina gender ku nambahan kecap miring “him,” tapi éta henteu didukung ku kecap-kecap Daniel sorangan. Kecap-kecapna nandaan yén tanduk leutik éta feminin, sarta “it” (tanduk leutik feminin éta), ngalungkeun bebeneran ka taneuh, sarta “it” (tanduk leutik feminin éta), ngalaksanakeun jeung hasil ngembang.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
Dina ayat salapan, frasa “tanduk leutik” aya dina jenis kelamin maskulin sarta ngawakilan Roma kapir. Éta asalna tina salah sahiji “opat angin” anu jadi pamecahan Kakaisaran Yunani. Dina ayat éta, saluyu jeung sajarah, Roma kapir nalukkeun tilu wewengkon géografis nalika éta nyekel kalungguhanana dina tahta bumi.
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. Daniel 8:9.
Jeung tina salah sahijina kaluar hiji tanduk leutik, anu tuluy jadi kacida gedéna, ka kidul, ka wetan, jeung ka tanah nu endah. Daniel 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
Dina ayat ka sabelas (anu jadi salah sahiji medan utama paséa ngeunaan “the daily”), tanduk leutik téh digambarkeun ku kecap “he,” “him,” jeung “his.”
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. Daniel 8:11.
Enya, anjeunna ngabesarkeun dirina nepi ka Pangéran pasukan; ku anjeunna kurban sapopoe dicabut, jeung tempat pangsucina diruntuhkeun. Daniel 8:11.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina artikel salajengna.
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Unggal prinsip dina firman Allah boga tempatna, unggal kanyataan boga patalina. Jeung sakumna wangunanana, dina rarancang jeung palaksanaanana, mere kasaksian ngeunaan Pangarangna. Wangunan anu saperti kitu moal tiasa dipikiran atawa diwujudkeun ku akal mana waé iwal ti akal Nu Teu Aya Watesna.” Education, 123.