The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Ngaronjatna pangaweruh anu digambarkeun ku titingalian ngeunaan Walungan Ulai téh ahirna nya éta anu dituliskeun dina dua papan Habakuk.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Ngahiji jeung ramalan-ramalan anu ku maranéhna dianggap nerap ka mangsa datangna Kristus anu kadua, aya pangajaran anu husus disaluyukeun jeung kaayaan maranéhna anu pinuh ku kateupastian jeung karesahan, sarta anu ngadorong maranéhna supaya ngantosan kalayan sabar dina iman, yén naon anu ayeuna can écés ku pamahaman maranéhna, dina waktuna bakal dijadikeun écés.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Di antara eta ramalan aya anu kasebut dina Habakuk 2:1–4: ‘Kami rek nangtung dina pangawas kami, sarta nempatkeun diri dina munara, jeung rek ngawas pikeun ningali naon anu bakal didawuhkeun ku Anjeunna ka kami, jeung naon anu baris kami jawab nalika kami ditegor. Jeung PANGERAN ngawaler ka kami, sarta ngandika, Tulis éta tetenjoan, sarta jelaskeun dina loh-loh, supaya anu maca éta bisa lumpat. Sabab éta tetenjoan masih keur waktu anu geus ditangtukeun, tapi dina ahirna éta bakal nyarita, sarta moal bohong: sanajan éta katémbong lila, antosan éta; sabab éta pasti bakal datang, éta moal lila deui. Tingali, jiwana anu dipinuhan ku kasombongan henteu lempeng dina dirina: tapi anu bener baris hirup ku imanna.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“Ti awal taun 1842 kénéh, pituduh anu dipaparinkeun dina ieu nubuat pikeun ‘nulis tetempoan, sarta ngajelaskeunana écés dina papan-papan, supaya anu macana bisa lumpat,’ geus ngadorong Charles Fitch pikeun nyusun hiji bagan nubuat guna ngajentrekeun tetempoan-tetempoan dina kitab Daniel jeung Wahyu. Medalna ieu bagan dianggap minangka minuhan parentah anu dipasrahkeun ku Habakuk. Sanajan kitu, harita can aya nu merhatikeun yén dina nubuat anu sarua dipidangkeun hiji tunda anu katempo dina kalaksananaan éta tetempoan—nya éta hiji mangsa nungguan. Sanggeus kuciwa éta, ieu ayat Kitab Suci jadi kacida pinuh ku harti: ‘Sabab éta tetempoan téh masih keur waktu anu geus ditangtukeun, tapi dina ahirna éta bakal nyarita, sarta moal bohong; sanajan éta tunda, antosan éta; sabab éta pasti bakal datang, éta moal tunda…. Anu bener bakal hirup ku iman-na.’ The Great Controversy, 391, 392.”
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Dua loh Habakuk téh, sacara nubuat, mangrupakeun dua saksi. Dina Alkitab, dua saksi kudu dihijikeun pikeun netepkeun bebeneran.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Tapi lamun manéhna teu daék ngadéngé ka anjeun, ajak deui saurang atawa dua urang, supaya ku sungut dua atawa tilu saksi unggal kecap jadi teguh. Mateus 18:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Nalika dua papan Habakuk (bagan para panaratas taun 1843 jeung 1850) ditumpangtindihkeun hiji jeung nu séjén, éta nguatkeun bebeneran-bebeneran anu jadi intan tina impian Miller. Kasalahan taun 1843, anu digambarkeun dina papan kahiji, nalika ditumpangtindihkeun jeung papan kadua, netepkeun mangsa tunda tina éta tetenjoan. Miller (panjaga simbolis tina sajarah éta) nanya naon anu kudu diucapkeun ku anjeunna salila perdebatan dina sajarahna.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Kami baris nangtung dina pangawal abdi, sarta netepkeun diri dina munara, sarta bakal ngawaskeun pikeun ningali naon anu ku Mantenna bade didawuhkeun ka abdi, sarta naon anu bakal ku abdi diwaler nalika abdi ditegor. Habakuk 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
PANGERAN maréntahkeun ka Miller sangkan nyerat éta titingalian, jeung dina impianana anjeunna nempatkeun peti leutik anu ngamuat éta titingalian dina hiji méja di tengah kamarna.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Jeung PANGERAN ngawaler ka kuring, sarta ngandika, Tuliskeun ieu visi, sarta écéskeun dina papan-papan, supaya sing saha anu maca éta bisa lumpat. Habakuk 2:2.
The tables then identify the tarrying time and the first disappointment.
Tabél-tabél éta tuluy ngaidéntifikasi waktu panundaan jeung kuciwa anu kahiji.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Sabab éta titingalian teh masih kanggo mangsa anu geus ditangtukeun, tapi dina tungtungna éta bakal nyarita, sarta moal ngabohong; sanajan kawasna lila, antosan éta; margi éta tangtu bakal datang, éta moal lila. Habakkuk 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Prosés pangujian tilu léngkah anu dihasilkeun ku nambahanana pangaweruh (permata Miller) tuluy dipidangkeun.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Tenjo, jiwana anu ngagedéan téh henteu lempeng di jerona; ari nu bener mah bakal hirup ku iman-na. Habakuk 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Dua golongan nu nyembah bakal ditembongkeun ku prosés pangujian dina Daniel pasal dua belas.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Sarta anjeunna ngandika, “Maneh indit, Daniel; sabab ieu pangandika geus ditutup sarta diségel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, sarta diuji; tapi jalma-jalma jahat bakal ngalakonan kajahatan; jeung taya saurang ogé ti antara jalma-jalma jahat anu bakal ngartos; tapi jalma-jalma anu wijaksana bakal ngartos.” Daniel 12:9, 10.
The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
Anu wijaksana dina kitab Daniel teh nya éta parawan-parawan wijaksana dina Mateus dua puluh lima, anu dibenerkeun ku iman, sedengkeun anu jahat teh nya éta parawan-parawan bodo anu diangkat ku kasombongan. Dina ahir impian Miller, permata-permata ngalambangkeun minyak dina misil sapuluh parawan, anu mangrupa eta pesen.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
“Gusti dihina nalika urang henteu narima béwara-béwara anu ku Anjeunna dikintunkeun ka urang. Ku kituna urang nolak minyak emas anu ku Anjeunna rek dicurikeun kana jiwa urang supaya diteruskeun ka jalma-jalma anu aya dina poék. Nalika sora panggero datang, ‘Tingali, panganten lalaki sumping; geura arindit mapag ka anjeunna,’ jalma-jalma anu henteu narima minyak suci éta, anu henteu miara kurnia Kristus dina haténa, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna henteu siap papanggih jeung Pangéranna. Maranéhna henteu boga, dina dirina sorangan, kakawasaan pikeun meunangkeun éta minyak, jeung hirupna jadi ruksak.” Review and Herald, July 20, 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Cahaya tina permata-permata Miller dina poé-poé panungtungan bakal moncorong sapuluh kali leuwih caang, sarta boh angka sapuluh boh cahaya mangrupakeun lambang tina hiji pangujian. Dina poé-poé panungtungan, anu diwakilan dina tungtung impian Miller, cahaya bebeneran anu diwakilan dina loh-loh Habakuk ngahasilkeun hiji amanat pangujian, anu dina misil sapuluh parawan diwakilan minangka amanat Teriakan Tengah Peuting. Prosés pangujian éta mangrupakeun pangulangan tina prosés pangujian dina sajarah kaum Millerit, sabab misil sapuluh parawan diulang nepi ka unggal hurupna dina poé-poé panungtungan.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Abdi mindeng dirujuk ka misil sapuluh parawan, lima di antarana wijaksana, jeung lima bodo. Misil ieu geus jeung baris kacumponan nepi ka unggal jéntréna, sabab éta miboga panerapan husus pikeun mangsa ieu, jeung, saperti amanat malaikat katilu, geus kacumponan jeung baris terus jadi kayaktian kiwari nepi ka panutupan jaman.” Review and Herald, August 19, 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
Sapuluh teh lambang tina hiji ujian, sarta dina ahir sapuluh poé Daniel jeung tilu jalma anu pantes éta katingalina leuwih séhat jeung leuwih gempal tibatan maranéhna anu ngadahar kadaharan Babul. Anu sombong anu digambarkeun dina Habakkuk, anu hirup ku panyangka diri, lain ku iman, ngembangkeun watak Babul. Dina sajarah Millerite maranéhna jadi putri-putri Babul, sarta dina Habakkuk, ciri-ciri nubuat ngeunaan kapausan dipaké pikeun ngaidentipikasi watak jalma-jalma anu milih henteu hirup ku iman.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Tenjo, jiwana maneh anu diangkuh henteu lempeng dina dirina; tapi jalma bener bakal hirup ku imanna. Enya deuih, ku sabab anjeunna ngalanggar ku anggur, anjeunna téh jelema sombong, henteu cicing di imahna, anu ngagedékeun kahayangna saperti naraka, sarta anjeunna saperti pati, jeung moal bisa wareg; malah ngumpulkeun ka dirina sagala bangsa, jeung ngabendelkeun ka dirina sagala umat: Naha maranéhna kabéh moal ngangkat hiji misil ngalawan anjeunna, jeung paribasa olok-olok ngalawan anjeunna, sarta nyebut kieu, Cilaka manéhna anu nambahan naon anu lain kagunganana! nepi ka iraha? jeung ka manéhna anu ngabebankeun dirina ku taneuh liat anu kandel! Naha moal ujug-ujug hudang jalma-jalma anu bakal ngagigit ka anjeun, jeung jagjag jalma-jalma anu bakal ngaganggu anjeun, sarta anjeun bakal jadi rampasan pikeun maranéhna? Ku sabab anjeun geus ngarampas loba bangsa, sakur sésa umat bakal ngarampas anjeun; ku sabab getih manusa, jeung ku sabab kakawasaan di tanah, di kota, jeung ka sakabéh anu cicing di jerona. Habakkuk 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
Prosés pangujian anu ditibankeun ka para parawan dina Mateus dua puluh lima ngahasilkeun hiji golongan panyembah anu geus ngamekarkeun karakter raja ti kalér (kapausan), anu ogé mangrupa kakawasaan anu “ngajarah loba bangsa.” Kakawasaan kapausan téh anu ujug-ujug kakegel, sakumaha Isebel didahar ku anjing.
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Kieu timbalan PANGERAN, “Behold, aya hiji bangsa datang ti tanah kalér, sarta hiji bangsa anu agung bakal dihudangkeun ti tungtung-tungtung bumi. Maranéhna bakal nyekel busur jeung tumbak; maranéhna kejem, sarta taya welas asih; sorana ngaguruh kawas laut; sarta maranéhna nunggang kana kuda, baris rapih saperti jalma-jalma pikeun perang ngalawan maneh, eh putri Sion. Kami geus ngadangu wartana; leungeun kami jadi leuleus; kasangsaraan geus nyekel kami, jeung nyeri, saperti awéwé anu keur ngalahirkeun. Ulah indit ka sawah, ulah leumpang ngaliwatan jalan; sabab pedang musuh jeung kasieun aya di unggal sisi. Eh putri umat Kami, pakean diri maneh ku lawon karung, jeung gulung-gulung diri maneh dina lebu: jadikeun pikeun diri maneh perkabungan, saperti pikeun hiji anak lalaki tunggal, panggero ratapan anu kacida paitna: sabab nu ngaruksak bakal ujug-ujug datang ka urang.” Yeremia 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Dua golongan dina kitab Habakuk téh nyaéta maranéhna anu dibenerkeun ku iman, jeung maranéhna anu ngadahar jeung nginum doktrin-doktrin Babul. Maranéhna anu aya dina poé-poé panungtungan tina impian Miller, anu digambarkeun minangka parawan-parawan, boh ngamekarkeun tabiat Kristus, sahingga nampi meterai Allah, boh ngamekarkeun tabiat kapausan sarta nampi tanda sato galak.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Waktuna geus sumping supaya cahaya anu sajati nyorot di tengah gelapna moral. Amanat malaikat katilu geus ditebar ka sakuliah dunya, ngingetkeun manusa ulah narima tanda sato galak atawa tandana gambarna dina tarang maranéhanana atawa dina leungeunna. Narima tanda ieu hartina nyandak kaputusan anu sarua jeung anu geus dipigawe ku sato galak éta, sarta ngabela pamanggih anu sarua, dina panentangan anu langsung ka Firman Allah. Ngeunaan sakumna anu narima tanda ieu, Allah ngandika, ‘Jalma anu sarua bakal nginum anggur murka Allah, anu dituangkeun tanpa campuran kana cawan amarah-Na; sarta anjeunna bakal disiksa ku seuneu jeung walirang di payuneun malaikat-malaikat suci, jeung di payuneun Anak Domba.’” Review and Herald, July 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Para parawanita anu nginum anggur Babul ahirna bakal nginum anggur murka Allah. Dina Yesaya, para nu mabok di Éfraim nembongkeun kabuta-mabokan maranéhna ku cara ngabalikkeun sagala hal jadi tibalik, sarta kalakuan éta kudu dianggap minangka “lempung tukang periuk.”
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
Pangidéntifikasian “the daily” minangka lambang Kristus, ngabalikkeun bebeneran ngeunaan “the daily” jadi tibalik, sabab “the daily” téh lambang satanis. Pangidéntifikasian Miller kana “the daily” minangka paganisme sacara langsung digambarkeun dina méja-méja Habakuk. Kapanggihna ku Miller kana petikan dina Thessalonians, anu ngamungkinkeun anjeunna ngartos yén paganisme lah anu “dicabut,” supaya “jalma dosa” anu linggih di Bait Allah dinyatakeun, mangrupikeun bebeneran utama anu aya dina Second Thessalonians, pasal dua.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Kuring neraskeun maca, sarta teu manggihan perkara séjén anu di jerona éta [anu sapopoé] kapanggih, iwal dina kitab Daniel. Tuluy sim kuring [kalawan pitulung konkordansi] nalungtik kecap-kecap anu nangtung patalina jeung éta, ‘nyabut;’ manéhna bakal nyabut anu sapopoé; ‘ti mangsa anu sapopoé éta dicabut,’ jeung sajabana. Kuring teras maca, sarta nyangka moal manggihan cahaya naon-naon ngeunaan éta téks; ahirna kuring nepi ka 2 Tesalonika 2:7, 8. ‘Sabab rahasia kajahatan geus keur digawé; ngan anjeunna anu ayeuna nahan bakal terus nahan, nepi ka manéhna dipiceun ti jalan, tuluy anu jahat éta bakal dinyatakeun,’ jeung sajabana. Jeung nalika kuring nepi ka éta téks, ah, kacida écésna jeung muliana eta bebeneran katémbong! Tah éta! Éta téh anu sapopoé! Sae, ayeuna, naon hartina ceuk Paulus ku ‘anjeunna anu ayeuna nahan,’ atawa ngahalangan? Ku ‘jelema dosa,’ jeung ‘anu jahat,’ anu dimaksud téh Kapapaan. Tah, naon anu ngahalangan sangkan Kapapaan teu acan dinyatakeun? Nya éta téh Kapaganan; tah, ku kituna, ‘anu sapopoé’ tangtu hartina Kapaganan.’—William Miller, Second Advent Manual, kaca 66.” Advent Review and Sabbath Herald, 6 Januari 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Harti tina “anu sapopoe” dina kitab Tesalonika, anu ku Miller kapanggih minangka bebener utama dina éta petikan. Nalika Paulus nangtukeun jalma-jalma anu henteu mikanyaah kana bebeneran, sarta ku sabab éta bakal narima kasasab anu pohara kuat, anjeunna tangtu pisan keur nandakeun kabencian kana bebeneran dina harti umum; nanging bebeneran anu langsung dirujuk dina éta petikan téh nya éta bebeneran yén “anu sapopoe” ngawakilan Roma kapir.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Panon awak teh nya eta panon; ku sabab kitu, lamun panon maneh tunggal, sakujur awak maneh bakal pinuh ku caang. Tapi lamun panon maneh jahat, sakujur awak maneh bakal pinuh ku poek. Lamun ku sabab kitu caang anu aya dina diri maneh teh poek, sakumaha gedena eta poek! Teu aya saurang oge anu bisa ngabakti ka dua dunungan: sabab boh manehna bakal ngahina nu hiji sarta nyaah ka nu sejen, atawa manehna bakal satia ka nu hiji sarta ngaremehkeun nu sejen. Maraneh teu bisa ngabakti ka Allah jeung mamon. Mateus 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.
Ngan aya ngan kanyaah ka bebeneran, atawa kabencian ka bebeneran. Teu aya jalan tengah. Kasasaban anu kuat anu tumiba ka parawan bodo dina Mateus dua puluh lima dumasar kana panolakan maranéhna kana cahaya permata-permata Miller anu ngalambangkeun ujian panungtungan. Ujian panungtungan Israil baheula nya éta ujian ka sapuluh maranéhna, sarta permata-permata Miller ngagenclang sapuluh kali leuwih caang dina poé-poé panungtungan. Lambang panolakan kana permata-permata Miller nya éta “the daily,” anu ku para mabok Efraim dibalikeun tibalik dina generasi katilu Adventisme. “The daily” mangrupa lambang paganisme anu satanis. Para mabok éta ngawanohkeun hiji permata palsu, anu maranéhna bawa ti Protestanisme murtad, anu ngaidentipikasi “the daily” minangka lambang Kristus.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Pamahaman Miller ngeunaan mustika-mustikana diwatesan ku sajarah tempat anjeunna dihudangkeun. Ku sabab yakin yén Kadatangan Kadua téh mangrupa kajadian nubuat salajengna, tatu maut kapapaan dina taun 1798 ngan ukur bisa ngagambarkeun karajaan dunya kaopat jeung panungtung dina Daniel dua. Miller ogé diwatesan dina pamahamanna ngeunaan “anu sapopoé,” sabab kasaksian anjeunna nyebutkeun yén ku jalan wahyu anjeunna dipingpin kana hiji padika ulikan anu tangtu, anu dina éta anjeunna nyatakeun yén anjeunna ngagunakeun Alkitabna, Cruden’s Concordance, sarta maca sawatara koran. Kaputusanana pikeun nalungtik ku cara kitu ngan saukur geus asup kana pikiranna.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
“Salila dua belas taun kuring jadi saurang deist, kuring maca sagala rupa sajarah anu bisa ku kuring kapanggih; tapi ayeuna kuring nyaah ka Alkitab. Eta ngajarkeun perkawis Yesus! Tapi angger kénéh aya sawatara bagian tina Alkitab anu poék pikeun kuring. Dina taun 1818 atawa 19, basa keur ngawangkong jeung saurang sobat anu ku kuring didatangan, sarta anu geus wawuh jeung geus ngadéngé omongan kuring dina mangsa kuring jadi deist, manéhna naros, kalayan cara anu kacida ngandung hartina, ‘Naon pamadegan anjeun ngeunaan ieu téks, jeung éta?’ ngarujuk kana téks-téks baheula anu ku kuring dipungkir waktu jadi deist. Kuring ngartos kana naon anu dimaksud ku manéhna, tuluy ngawalon—Lamun anjeun méré kuring waktu, kuring baris nyaritakeun naon hartina. ‘Sabaraha lila waktu anu dipikahayang ku anjeun?’ Kuring henteu nyaho, tapi engké kuring baris nyaritakeun, walon kuring, sabab kuring teu bisa percaya yén Allah geus maparin hiji wahyu anu teu bisa kaharti. Tuluy kuring mutuskeun pikeun nalungtik Alkitab kuring, bari yakin yén kuring bisa manggihan naon anu dimaksud ku Roh Suci. Tapi pas kuring geus nyieun ieu putusan, timbul hiji pikiran ka kuring—‘Upamana anjeun manggihan hiji petikan anu teu bisa ku anjeun kaharti, naon anu baris anjeun lakukeun?’ Cara nalungtik Alkitab anu kieu tuluy mucunghul dina pikiran kuring:—Kuring baris nyokot kecap-kecap tina petikan-petikan kitu, tuluy nyusudkeunana sapanjang Alkitab, sarta ku jalan kitu manggihan hartina. Kuring boga Cruden’s Concordance, anu saur kuring panghadéna di sakuliah dunya; ku kituna kuring nyokot éta jeung Alkitab kuring, tuluy diuk di méja tulis kuring, sarta henteu maca nanaon deui, iwal ti saeutik koran, sabab kuring geus tékad pikeun nyaho naon hartina Alkitab kuring. Apollos Hale, The Second Advent Manual, 65.
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Permata-permata Miller lain ngan ukur dipikawanoh ku cara métode panalungtikanana, tapi ogé ku panyingkapan langsung ti Allah.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Allah ngutus malaikat-Na pikeun ngagerakkeun hate hiji patani anu tacan percaya kana Kitab Suci, supaya nungtun anjeunna neuleuman nubuat-nubuat. Malaikat-malaikat Allah sababaraha kali ngalongok ka jalma pilihan éta, pikeun nungtun pikiranana sarta muka kana pangartina nubuat-nubuat anu salawasna poék pikeun umat Allah. Mimiti ranté bebeneran dipaparinkeun ka anjeunna, sarta anjeunna dituntun terus nalungtik tumbu demi tumbu, nepi ka anjeunna nempo kalayan héran jeung kagum kana Firman Allah. Di dinya anjeunna ningali hiji ranté bebeneran anu sampurna. Firman éta, anu ku anjeunna kungsi dianggap henteu diilhamkeun, ayeuna kabuka di hareupeun paningalna dina kaéndahan jeung kamulyaanana. Anjeunna ningali yén hiji bagian tina Kitab Suci ngajelaskeun bagian anu séjén, sarta lamun hiji petikan katutup tina pangartina, anjeunna manggihan dina bagian séjén tina Firman éta hal anu ngajelaskeunana. Anjeunna nganggap Firman Allah anu suci kalayan kabungah sarta ku hormat jeung rasa takwa anu pangjerona.” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Nalika Sister White nyatakeun yén “God sent His angel” ka Miller, éta nandakeun yén Jibril téh malaikat anu diutus ka Miller, sabab “His angel” mangrupakeun istilah anu dipaké pikeun Jibril.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Kecap malaikat téh, ‘Kami Jibril, anu nangtung di payuneun Allah,’ nunjukkeun yén manéhna nyekel kalungguhan anu kacida mulya di karaton-karaton sawarga. Nalika manéhna sumping mawa talatah ka Daniel, manéhna nyarios, ‘Teu aya saurang ogé anu nyekel pihak jeung kami dina perkara-perkara ieu, iwal Mikail [Kristus] Pangeran anjeun.’ Daniel 10:21. Ngeunaan Jibril, Jurusalamet nyarios dina Wahyu, yén ‘Anjeunna ngutus jeung nyatakeun éta ku malaikat-Na ka hamba-Na, Yohanes.’ Wahyu 1:1.” The Desire of Ages, 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
Jibril jeung malaikat-malaikat séjén diutus pikeun nungtun pikiran Miller sarta “muka kana pamahamanna nubuat-nubuat anu salawasna poék pikeun umat Allah.” Pesen anjeunna henteu saukur dimekarkeun ngaliwatan métode ulikanana, tapi ogé ku panyingkepan ilahi. Métode anu saéstuna ku anjeunna dipaké pikeun ngulik Alkitab geus diasupkeun kana pikiranna. Nalika Allah mawa bebeneran kana pikiran urang, éta téh panyingkepan ilahi, sabalikna tina ngahontal bebeneran ngaliwatan prosés ngabagi Alkitab kalayan bener. Miller ngalakukeun duanana, tapi panyingkepan ilahi kudu jadi bagian tina cara Miller nepi ka ngartos perkara “the daily.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
Miller moal bakal ngakuan osilasi génder dina Daniel pasal dalapan, ayat salapan nepi ka dua welas, sabab sagala nu dipibogana ngan Alkitab jeung hiji konkordansi anu teu ngamuat katerangan naon baé ngeunaan basa-basa Alkitab. Anjeunna moal ningali bédana antara “sur” jeung “rum” anu duanana ditarjamahkeun jadi “take away.” Anjeunna moal ningali bédana antara “miqdash” jeung “qodesh” anu duanana ditarjamahkeun jadi “sanctuary.”
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Manehna moal ningali bebeneran tina kecap “tamid” anu kapanggih saratus opat kali dina Alkitab. Bebeneran anu moal bisa ku manehna katingali (anu ogé mangrupa bebeneran anu ku manehna memang katingali) nya éta yén tina saratus opat kali kecap Ibrani “tamid” dipaké dina Alkitab, ngan dina kitab Daniel wungkul kecap Ibrani “tamid” dipaké minangka kecap barang. “Tamid” téh kecap Ibrani anu hartina “terus-terusan”, sarta dina kitab Daniel ditarjamahkeun jadi “the daily”.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “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.”
Ngan dina kitab Daniel kecap éta dipaké minangka kecap barang, sedengkeun salapan puluh salapan kali séjénna kecap éta dipaké minangka kecap katerangan. Ku sabab kitu, nalika para panarjamah Alkitab King James nyanghareupan kanyataan yén Daniel ngagunakeun kecap éta lima kali minangka kecap barang, padahal sakumna panulis Alkitab anu séjén ngagunakeun éta kecap salapan puluh salapan kali minangka kecap katerangan, maranéhna kapaksa ku beuratna bukti pikeun ngabenerkeun pamakéan kecap éta ku Daniel salaku kecap barang. Pikeun ngabenerkeun Daniel, maranéhna nambahan kecap “sacrifice” kana éta Kecap, sarta ku kituna ngarobah kecap barang jadi kecap katerangan. Saterusna, pikeun ngabenerkeun para panarjamah, Ellen White diilhamkeun pikeun nyatet yén anjeunna, “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.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Miller, nurutkeun kasaksianana sorangan, keur narékahan ngartos “the daily,” anu tungtungna ku anjeunna kahartos dina 2 Tesalonika. Tapi ogé, nurutkeun kasaksianana sorangan, nalika narékahan ngartos hiji kecap, anjeunna bakal nalungtik unggal tempat kecap éta dipaké, sarta kecap éta dipaké salapan puluh salapan kali deui dina Alkitab. Sanajan kitu, kasaksianana ngeunaan “the daily” nyaéta yén anjeunna henteu manggihan éta di mana waé iwal dina kitab Daniel, nalika anjeunna nyatakeun, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller dipingpin kana permata-permata éta lain ku padika ulikanana wungkul, tapi ogé ku wahyu ilahi anu dipasihkeun ka anjeunna ngaliwatan palayanan malaikat.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.
Ieu sababna pangartina ngeunaan “the daily” téh bener, tapi kawates. Anjeunna henteu sanggup nganyahokeun yén tina lima kali “the daily” dirujuk dina kitab Daniel, hiji tina tilu kali nalika “the daily” “dicabut,” ngagambarkeun harti anu béda ti dua kali séjénna. Hiji kali “the daily” dipaké babarengan jeung kecap Ibrani “rum” jeung dua kali séjénna dipaké babarengan jeung kecap Ibrani “sur”. Duanana kecap éta ditarjamahkeun minangka take away, tapi “rum” dina Daniel pasal dalapan, ayat sabelas hartina “ngangkat ka luhur jeung ngamulyakeun”, sedengkeun dina pasal sabelas, ayat tilu puluh hiji, jeung pasal dua belas, ayat sabelas, kecap “sur” hartina “ngaleungitkeun”.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Para ahli teologi anu ngadahar jeung nginum kadaharan Babul, ngabantah yén naha anjeun miceun hiji hal atawa iraha anjeun ngangkat hiji hal ka luhur, duanana ngagambarkeun hiji rupa panyingkiran, jadi duanana kecap kudu kaharti miboga harti anu sarua. Maranéhna ngabantah yén tilu kali “the daily” “dicandak jauh” salawasna hartina miceun, sarta ku cara kitu maranéhna nandaan yén Daniel teu taliti dina milih kecap-kecapna. Maranéhna henteu nyebut kitu sacara kabuka, tapi ku inferénsi maranéhna ngajarkeun yén Daniel saestuna kuduna ngagunakeun kecap “sur” dina katilu kajadian éta, sabab nurutkeun para ahli teologi anjeunna disangka maksudna hal anu sarua unggal waktu “the daily” “dicandak jauh.”
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
Maranehna ngalakukeun hal anu sarua kana kecap “miqdash” jeung “qodesh” anu duanana ditarjamahkeun jadi “sanctuary,” dina ayat sabelas nepi ka opat belas tina pasal dalapan. Dina unggal rujukan ngeunaan “sanctuary” dina opat ayat éta, maranehna keukeuh yén sakabéhna ngawakilan sanctuary Allah. Ku inferensi deui, Daniel saenyana cukup ngagunakeun “qodesh” dina tilu rujukan éta, sarta henteu ngagunakeun “miqdash” dina ayat sabelas. Miller moal bakal ngakuan bédana antara kecap-kecap éta, tapi para teolog modéren ngakuanana, sarta nalika maranehna ngalakukeun kitu, maranehna keukeuh yén euweuh bédana anu kudu diaku. Sanajan kitu, Miller, anu henteu ngakuan bédana antara kecap-kecap éta, nepi kana pamahaman anu sabalikna ti para teolog modéren.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Kanyataanana nyaéta yén Daniel téh panulis anu kacida talatina, anu terang kana basa Ibrani sarta dianggap sapuluh kali leuwih wijaksana batan sakabéh jalma-jalma wijaksana séjén di Babul, anu mémang jalma-jalma anu kacida pinterna dina masarakat maranéhna sorangan. Lamun aya anu terang kana pamakéan anu luyu tina basa Ibrani, jeung kumaha éta kudu diwakilan kalayan bener dina sajarah anu tangtu éta, nya éta Daniel. Lamun Daniel ngagunakeun kecap-kecap anu béda, éta lantaran kecap-kecap éta dimaksudkeun pikeun nganteurkeun harti anu béda, anu ku anjeunna dihaja rék diwakilan. Lamun pamakéan Daniel anu has kana kecap-kecap anu ditarjamahkeun jadi “sanctuary” atawa jadi “take away” diaku, éta ngadukung pamahaman Miller ngeunaan “the daily,” anu dipikawanoh ku Miller dina petikan éta kénéh tempat Paulus nétélakeun yén jalma-jalma anu ngabenci kana bebeneran geus ditakdirkeun pikeun nampa kasasaran anu kuat.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Jalma-jalma anu ngabenci kana bebeneran sarta percanten kana dusta anu ngahasilkeun kasasaban anu kacida, ogé dilambangkeun minangka para nu mabok ti Epraim, anu digambarkeun dina dua golongan. Hiji golongan nya éta kapamingpinan anu terpelajar, sedengkeun golongan séjénna nya éta kaum awam anu teu terpelajar, anu ngan ukur rék ngadangu naon anu diajarkeun ku anu terpelajar ka maranéhna. Maranéhna téh jalma-jalma anu nyumput dina handapeun kabohongan, sarta anu nyieun hiji perjangjian jeung pati. Maranéhna téh jalma-jalma anu jiwana ngagedéan dina Habakuk dua, sarta maranéhna téh para parawan bodo dina Mateus dua puluh lima. Maranéhna téh jalma-jalma anu nolak bebeneran-bebeneran dasar tina impian Miller, anu ngagenclang sapuluh kali leuwih caang dina ahirna (ngalambangkeun ujian anu kasapuluh jeung anu pamungkas pikeun Israél modérn), sakumaha dilambangkeun ku ujian anu kasapuluh jeung anu pamungkas pikeun Israél baheula.
We will continue this study in the next article.
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And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Jeung PANGERAN ngandika ka Musa, “Sabaraha lila deui ieu bangsa bakal ngahina ka Kami? Jeung sabaraha lila deui maranéhna moal percaya ka Kami, sanajan ku sakabéh tanda anu geus Kami témbongkeun di antara maranéhna? Kami baris neunggeul maranéhna ku panyakit sampar, sarta ngaleungitkeun hak warisana, jeung tina maneh Kami baris ngajadikeun hiji bangsa anu leuwih gede jeung leuwih kuat batan maranéhna.” Tuluy Musa ngandika ka PANGERAN, “Tangtu urang Mesir bakal ngadéngé éta, sabab ku kakawasaan-Manten Gusti parantos ngaluarkeun ieu bangsa ti antara maranéhna; sarta maranéhna bakal nyaritakeunana ka pangeusi ieu tanah. Sabab maranéhna geus ngadéngé yén Manten, nun PANGERAN, aya di tengah ieu bangsa, yén Manten, nun PANGERAN, katingali padeukeut beungeut jeung beungeut, yén mega-Manten nangtung di luhur maranéhna, sarta yén Manten mapay di hareupeun maranéhna, beurang dina tihang mega, jeung peuting dina tihang seuneu. Ayeuna lamun Manten maéhan sakabéh ieu bangsa lir saurang jelema, mangka bangsa-bangsa anu geus ngadéngé kamashuran-Manten bakal nyarita, saurna, ‘Ku sabab PANGERAN teu mampuh mawa ieu bangsa kana tanah anu geus dijangjikeun ku sumpah ka maranéhna, ku kituna Anjeunna maéhan maranéhna di tanah gurun.’ Ayeuna, abdi nyuhunkeun, mugi kakawasaan Gusti abdi jadi agung, sakumaha anu parantos Manten ngadawuh, saurna, ‘PANGERAN teh panjang sabar, jeung ageung welas asih-Na, ngahampura kajahatan jeung palanggaran, tapi teu pisan-pisan ngabébaskeun nu salah tina hukuman, ngabales kajahatan bapa ka anak nepi ka turunan katilu jeung kaopat.’ Hampura, abdi nyuhunkeun, kajahatan ieu bangsa numutkeun kana ageungna welas asih-Manten, sakumaha Manten parantos ngahampura ieu bangsa, ti Mesir nepi ka ayeuna.” Jeung PANGERAN ngandika, “Kami geus ngahampura numutkeun kana omongan maneh. Tapi saenyana demi hirup Kami, sakuliah bumi bakal dieusi ku kamulyaan PANGERAN. Sabab sakabéh jalma anu geus ningali kamulyaan Kami, jeung mujijat-mujijat Kami anu dipigawe ku Kami di Mesir jeung di tanah gurun, tapi ayeuna geus nyoba Kami sapuluh kali ieu sarta teu ngadéngékeun sora Kami, tangtu maranéhna moal ningali tanah anu geus Kami sumpahkeun ka karuhun-karuhunna; ogé moal aya saurang ogé ti antara maranéhna anu ngahina ka Kami bakal ningali éta. Tapi hamba Kami, Kaleb, ku sabab aya roh anu béda dina dirina jeung anjeunna satia pisan nurutan Kami, anjeunna baris Kami bawa asup kana tanah anu geus didatanganana; jeung turunanana bakal ngabogaan éta.” Bilangan 14:11–24.