The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Permata-permata dina impian William Miller bakal ngagenclang sapuluh kali leuwih caang tibatan nalika maranéhna ngagenclang dina sajarah kaum Millerite. Pamahaman kaum Millerite ngeunaan pangaweruh anu ditambahan salila sajarah maranéhna éta leres, tapi can lengkep. Nalika pamahaman maranéhna ditempatkeun dina setting sajarah anu leuwih taliti, éta nembongkeun implikasi anu leuwih serius, sabab éta lain waé ngalegaan bebeneran-bebeneran nubuatan anu dilambangkeun ku permata-permata éta, tapi ogé ngahasilkeun ujian pikeun sapuluh parawan dina poé-poé panungtungan. Pamahaman kaum Millerite digambarkeun dina dua bagan panaratas (1843 jeung 1850). Kadua bagan éta mangrupa panggenapan tina papan-papan anu dinubuatkeun dina Habakuk pasal dua, jeung kanyataan yén bagan-bagan éta mangrupa panggenapan Habakuk, sarta ogé yén bebeneran-bebeneran éta pisan nyaéta bebeneran-bebeneran dasar Adventisme, geus diidentipikasi kitu ku Roh Nubuat.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Pamahaman ngeunaan sawatara bebeneran dasar nambahan dina kamulyaan nalika kaum Millerit dipingpin kana pamahaman ngeunaan tempat suci sawarga jeung bebeneran-bebeneran anu patali jeung tempat suci éta, sanggeus kuciwa anu gedé tanggal 22 Oktober 1844. Tapi peralihan Adventisme kana kaayaan Laodikea dina taun 1856, jeung panolakan ahir maranéhna kana “tujuh kali” dina taun 1863, ngantarkeun maranéhna kana padang gurun Laodikea. Taya bebeneran anu penting pisan anu geus dibawa ka hareup ngaliwatan Adventisme ti saprak taun 1850-an. Lamun anjeun ngaragukeun éta pamadegan, mangka témbongkeun kunaon éta téh henteu leres.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Kaum Millerit leres dina pamahamanana kana Daniel dua, tapi pamahaman maranéhna kawates. Adventisme teu kungsi ngaleuwihan pamahaman kaum Millerit. Kiwari sakabéh dalapan karajaan anu digambarkeun dina pasal kadua kitab Daniel tiasa katingali, kitu deui perlambang Daniel neneda pikeun ngartos rusiah impian Nebukadnesar. Rusiah éta ngalambangkeun rusiah nubuat anu pamungkas, (sadayana nabi nuju nandakeun poé-poé panungtungan), sarta rusiah nubuat anu pamungkas éta nya éta anu ku Yohanes diidéntifikasi minangka Wahyu Yesus Kristus. Rusiah éta dibuka meteraina nalika “waktuna geus deukeut,” pas saméméh mangsa kasempetan rahmat ditutup, sarta rusiah éta ayeuna keur dibuka meteraina, pikeun jalma-jalma anu milih ningali.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Pangarti golongan Millerite ngeunaan “anu sapopoé” dina kitab Daniel ku ilham parantos diidéntifikasi minangka leres, nanging ku taun 1901, Adventisme mimiti hiji prosés nampik éta bebeneran dasar, sarta ku taun-taun 1930-an Adventisme parantos mulang deui kana pamadegan Protestan baheula, anu ngaku yén “anu sapopoé” ngagambarkeun sawatara aspék tina palayanan Kristus di Bait Suci-Na. Pamadegan satanis éta, saur Roh Nubuat, asalna ti “malaikat-malaikat anu geus diusir ti sawarga.” Kiwari pamadegan Millerite anu leres ngeunaan “anu sapopoé” tiasa katempo lain wungkul minangka lambang paganisme, tapi ogé minangka lambang pambarontakan Adventisme, anu mawa kasasar anu kuat ka jalma-jalma anu henteu nyaah kana bebeneran.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Para pangikut Miller dibimbing kana tanggal anu leres pikeun tungtungna dua rébu tilu ratus taun, sarta Adventisme saenggeusna kuciwa anu ageung geuwat ngakuan cahaya anu nambahan patali jeung nubuatan éta; nanging ku panolakan maranéhna kana “tujuh kali,” ti taun 1856 nepi ka 1863, malah nepi ka poé ieu kénéh, maranéhna teu ningali cahaya anu terus maju tina doktrin anu ku maranéhna disebut tihang puseur jeung pondasi maranéhna. Kiwari “tujuh kali” tiasa katingali, (ku jalma-jalma anu daék ningali), minangka hal anu patali langsung jeung unggal période waktu dina nubuatan dua rébu tilu ratus taun.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Opat puluh salapan taun anu kahiji ngagambarkeun daur taneuh meunang istirahat unggal taun katujuh, anu diulang tujuh kali. Opat ratus salapan puluh taun henteu ngan saukur ngagambarkeun hiji mangsa pangujian pikeun Israél baheula, tapi ogé nuduhkeun sabaraha taun pambarontakan ngalawan parentah sangkan taneuh dibere istirahat anu bakal kajadian nepi ka ngumpul jadi jumlah tujuh puluh taun nalika taneuh dicegah tina istirahatna (anu mangrupa mangsa panawanan ku lantaran pambarontakan éta pisan). Saminggu nalika Kristus netepkeun perjangjian téh disusun ku tilu satengah taun nepi ka kayu salib jeung tilu satengah taun sanggeus kayu salib. Dina saminggu éta Kristus keur ngumpulkeun sakumna manusa, sabab Anjeunna ngandika yén lamun Anjeunna diangkat ka luhur, Anjeunna bakal ngumpulkeun sakumna manusa.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Ayeuna hukuman dunya ieu: ayeuna pangeran dunya ieu bakal dialungkeun ka luar. Jeung Kami, lamun Kami diangkat tina bumi, bakal narik sakumna jalma ka Kami. Yohanes 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Dua rébu lima ratus dua puluh poé nalika Kristus negeskeun perjangjian jeung ngumpulkeun manusa ka Anjeunna, ngalambangkeun dua rébu lima ratus dua puluh taun nalika Allah nyebarkeun umat-Na anu barontak, ku sabab paséa ngeunaan perjangjian-Na. “Tujuh kali” anu dilaksanakeun ka karajaan kalér Israél, ngalambangkeun panyebaran salila dua rébu lima ratus dua puluh taun anu dimimitian dina 723 SM sarta réngsé dina 1798. Taun 538 ngabagi dua mangsa éta sarta nyiptakeun dua mangsa nu silih tuluy, masing-masing salila sarébu dua ratus genep puluh taun. Mangsa kahiji ngalambangkeun dipijak-pijakna tempat suci jeung balaréa ku paganisme, sarta mangsa kadua dipijak-pijakna anu dilaksanakeun ku kapapaan.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“tujuh kali,” salila dua rébu lima ratus dua puluh taun ngalawan karajaan kidul anu dimimitian dina taun 677 SM, sarta réngsé dina taun 1844, mungkas dina tanggal 22 Oktober 1844. Ieu mangrupa lambang tina kutuk perjangjian, sarta ditutup ku ditiupna tarompét yobel anu kudu ditiup dina Poé Panebusan. Poé Panebusan antitipe anu dimimitian dina tanggal 22 Oktober 1844 ngalambangkeun hiji jaman. Eta téh mangrupa jaman Pangadilan Panalungtikan, sarta salila jaman éta tarompét yobel anu pakait jeung siklus suci angka tujuh kudu ditiup.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Tapi dina poé-poé sora malaikat nu katujuh, nalika anjeunna mimiti niup tarompét, rusiah Allah bakal dirampungkeun, sakumaha geus dipaklumkeun-Na ka para abdi-Na, nyaéta para nabi. Wahyu 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Ditiupna Tarompet katujuh, anu dimimitian dina 22 Oktober 1844, ngawakilan Tarompet Yobel tina siklus suci anu tujuh, sakumaha dipedar dina Imamat dua puluh lima. Kaum Milleris tungtungna leres dina panangtuan tanggal tina nubuat dua rebu tilu ratus taun, sarta Adventisme mimiti ngartos leuwih seueur ngeunaan éta pas saatos Kakeuheul Agung, nanging “permata” Miller ngeunaan mangsa dua rebu tilu ratus taun ayeuna ngagenclang sapuluh kali leuwih caang. Unggal ciri nubuatan tina tujuh mangsa anu diwakilan dina jero mangsa dua rebu tilu ratus taun, boga patalina nubuatan anu langsung jeung dua rebu lima ratus dua puluh taun (“tujuh kali”), dina Imamat pasal dua puluh lima jeung dua puluh genep.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Kaum Millerite nampik kana pamadegan Protestantisme murtad jeung Katolikisme yén “garong ti umat anjeun,” anu “ngaluhurkeun dirina sorangan,” sarta “ragrag,” téh lambang Antiochus Epiphanes, jeung maranéhna leres. Maranéhna terang sarta ngajaga bebeneran yén Roma lah anu dina firman nubuat Allah digambarkeun minangka “garong ti umat anjeun anu netepkeun tetenjoan éta”, lain saurang raja Siria anu teu dipikawanoh jeung teu aya harti sajarahna anu netepkeun tetenjoan éta.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Kiwari para ahli teologi Advent ngajar yén “para garong umat anjeun” téh Antiochus Epiphanes. Kiwari, argumén anu dina sajarah Millerite ngawakilan yén umat perjangjian baheula anu keur diliwatan éta henteu ngarti, sarta mémang moal bisa ngarti kana éta tetenjoan (anu diteguhkeun ku pamahaman anu leres ngeunaan “para garong umat anjeun”), ayeuna deui-deui keur diulang ku umat perjangjian baheula anu sakali deui keur diliwatan.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Di mana teu aya titingalian, umat binasa; tapi sing saha nu ngajaga kana hukum, bagja manéhna. Siloka 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
Urang Millerit parantos leres ngajar yén dua rébu lima ratus dua puluh taun (“tujuh waktos”), dina Imamat dua puluh genep, nya éta nubuatan waktu anu pangpanjangna jeung anu panungtung dina Alkitab, tapi Adventisme Laodikea nampik éta “permata” dina taun 1863, jeung ayeuna tiasa katingali, (ku jalma-jalma anu daék ningali), yén lain ngan ukur urang Millerit anu leres dina ngaidéntifikasi “tujuh waktos” salaku nubuatan waktu anu pangpanjangna dina Alkitab, tapi ogé yén “kutuk” éta, anu mangrupa murka Allah, parantos dilaksanakeun ka duanana karajaan kalér jeung kidul Israél.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Dinten ieu, tungtung masing-masing tina dua kaambekan éta, anu ku kitab Daniel dipedar (sakumaha ogé ku nabi-nabi séjén), tiasa katingali minangka dua panyangga tungtung (anu kahiji jeung anu panungtung) tina hiji mangsa opat puluh genep taun, nalika Kristus ngadegkeun Bait Allah Millerite, sakumaha dilambangkeun ku opat puluh genep poé Musa aya di gunung narima parentah pikeun ngadegkeun Kemah Suci di padang gurun; jeung ku opat puluh genep taun Herodes ngararombak Bait Allah anu ku urang Parisi dirujuk dina paguneman maranéhna jeung Kristus ngeunaan Anjeunna “ngahudangkeun deui” ku cara ngabersihan hiji Bait Allah anu geus “diruksak” ku padagang jeung nu ngaganti duit, sarta ogé ku kabangkitan Bait Allah kamanusaan-Na anu diciptakeun ku opat puluh genep kromosom. Dinten ieu, bebeneran-bebeneran dasar Millerite tetep leres sakumaha biasana, tapi ayeuna éta sapuluh kali leuwih jero.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Kiwari ieu tiasa katingali (ku jalma-jalma anu daék ningali), yén nalika Kristus ngenalkeun diri-Na salaku Palmoni (Nu Ajaib Nu Ngaitung, atawa Nu Ngaitung Rahasia) dina ayat katilu welas tina Daniel pasal dalapan, Anjeunna keur nembongkeun patalina antara hiji tetenjoan anu ngagambarkeun mangsa dua rébu tilu ratus taun jeung tetenjoan séjén anu ngagambarkeun dua rébu lima ratus dua puluh taun. Lamun hubungan antara dua mangsa nubuat ieu dipikawanoh, bakal katingali yén éta téh langsung patali jeung sarébu dua ratus genep puluh taun kakawasaan kapausan, anu satuluyna patali jeung sarébu dua ratus salapan puluh taun dina Daniel dua welas, kitu deui sarébu tilu ratus tilu puluh lima taun dina ayat anu sarua.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Aya seueur deui patalina nu leuwih langsung ngeunaan mangsa-mangsa nubuat anu pakait jeung dua titingalian dina ayat katilu welas jeung kaopat welas tina Daniel dalapan, tapi éta ngan diaku ku jalma-jalma anu hayang ningali. Tapi ayeuna, saluareun patalina sadaya kurun waktu anu dihijikeun ku dua titingalian éta, aya panyingkepan nami Palmoni (Nu Ngeunaan Bilangan Anu Endah, atawa Nu Ngeunaan Bilangan Rahasia). Kaum Millerite leres ngeunaan dua ayat éta, tapi kawates, jeung ayeuna Adventisme saukur aya dina poék lengkep pisan jeung poék anu sajajalan.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Nyangreud jeung héranlah; ngajeritlah, enya ngajerit! Maranéhna mabok, tapi lain ku anggur; maranéhna oléng, tapi lain ku inuman nu matak mabok. Sabab PANGERAN geus ngucurkeun ka aranjeun roh sare nu jero, sarta geus meungpeuk panon aranjeun; para nabi jeung para pamingpin aranjeun, para nu ningali, geus ku Mantenna ditutupan. Jeung sagala titingalian téh jadi pikeun aranjeun saperti ucapan-ucapan dina hiji kitab nu diségél, anu dipasrahkeun ka nu palinter maca, bari pokna, “Mangga, baca ieu”; tapi manéhna ngawaler, “Abdi teu tiasa, sabab ieu diségél.” Tuluy éta kitab dipasrahkeun ka nu teu palinter maca, bari pokna, “Mangga, baca ieu”; tapi manéhna ngawaler, “Abdi teu palinter maca.” Yesaya 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Nyi White nétélakeun yén ka William Miller geus dipasihkeun “cahaya anu agung” ngeunaan kitab Wahyu, nanging pamahamanana ngeunaan Wahyu pasal dua welas, tilu welas, tujuh welas, jeung dalapan welas, saéstuna mah, henteu leres. Pamahaman-pamahaman anu lepat éta henteu digambarkeun dina dua bagan suci éta, nanging anu digambarkeun tina kitab Wahyu, pasal salapan, nyaéta “permata” yén Islam dilambangkeun ku tilu Musibah.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Para pangwawar sareng jalma-jalma geus nganggap kitab Wahyu minangka hal anu misterius sarta kurang penting batan bagian-bagian séjén tina Kitab Suci. Tapi kuring nempo yén kitab ieu saéstuna mangrupakeun hiji wahyu anu dipasihkeun husus pikeun mangpaat jalma-jalma anu hirup dina poé-poé panungtungan, pikeun nungtun maranéhna dina mastikeun kalungguhanana anu sajati jeung kawajiban maranéhna. Allah nungtun pikiran William Miller kana nubuatan-nubuatan sarta maparin anjeunna cahaya anu gedé ngeunaan kitab Wahyu.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Ungkapan “caang anu gede” dina tulisan-tulisan Sister White kacida mapaatna pikeun méré katerangan. Miller ngartos jamaah-jamaah, segel-segel, jeung tarompet-tarompet dina Wahyu, sabab malaikat-malaikat suci “ngarahkeun pikiranana” kana jejer-jejer ieu. “Caang anu gede” anu dipasihkeun ka Miller digambarkeun dina dua loh suci, sarta bebeneran-bebeneran doktrinal anu jadi “caang anu gede” éta dina impianana diidéntifikasi minangka “permata-permata”. Kaum Advent dibéré “caang anu gede” éta tuluy mimiti nutupan éta ku permata-permata palsu ti mimiti taun 1863. Prinsip ngeunaan “caang” nyaéta yén “caang” téh nya éta anu dipaké ku Kristus pikeun ngahakiman hiji jalma atawa hiji bangsa.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
Henteu ngan saukur “caang” anu ngahukum hiji umat, tapi ogé “caang” anu sabenerna bisa ku maranéhna dipiboga upama maranéhna henteu ngalawanana (saperti anu maranéhna lakukeun dina taun 1856, ngan saukur salah sahiji tina loba conto). Sipat séjén anu patali jeung “caang” nyaéta yén “caang” anu ditampik ngahasilkeun darajat poék anu sajajar. Adventisme nolak sarta nyumputkeun “caang anu gedé” anu dipaparinkeun ku Allah ka Miller, anu ngawakilan pondasi Adventisme.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Anu ningali nepi ka handapeun beungeut, anu maca hate sakabeh manusa, nyarioskeun ngeunaan jalma-jalma anu geus nampi “cahaya anu gedé:” ‘Maranéhna henteu kasiksa jeung henteu kagét ku sabab kaayaan moral jeung rohaniah maranéhna.’ Enya, maranéhna geus milih jalan-jalan sorangan, sarta jiwana resep kana kakotoran-kakotoran maranéhna. Kami ogé baris milih kasasab-kasasab maranéhna, sarta bakal ngadatangkeun ka maranéhna naon anu dipikahariwang ku maranéhna; sabab nalika Kami nyaur, teu aya nu ngawalon; nalika Kami nyarios, maranéhna henteu ngadéngé: tapi maranéhna ngalakukeun kajahatan di payuneun panon Kami, sarta milih naon anu henteu dipikaresep ku Kami.’ ‘Gusti bakal ngutus ka maranéhna kasasab anu pohara kuat, sangkan maranéhna percaya kana bohong,’ sabab maranéhna henteu nampi kanyaah kana kayaktian, supaya maranéhna bisa disalametkeun,’ ‘tapi resep kana kateuadilan.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Guru sawarga nanya kieu: ‘Aya kahayang nyasabkeun nu leuwih kuat naon anu bisa ngagoda pikiran tibatan pura-pura yen maraneh keur ngawangun dina pondasi anu leres sarta yen Allah narima pagawean maraneh, padahal sajatina maraneh ngalakukeun loba hal nurutkeun kawijakan dunya sarta keur dosa ka Yahowa? Aduh, ieu teh panipuan anu gede, kasasab anu matak kapincut, anu nyekel pikiran-pikiran basa jalma-jalma anu geus “sakali nyaho kana bebeneran,” salah nganggap rupa kasalehan minangka roh jeung kakawasaanana; basa maranehna nyangka yen maranehna beunghar sarta nambahan ku harta banda jeung teu butuh nanaon, padahal sajatina maranehna butuh kana sagala hal.’” Testimonies, jilid 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Laodikea, anu ku Adventisme jadi dina taun 1856, ngagambarkeun jalma-jalma anu baheulana geus dipaparin “caang anu agung,” tapi geus ditakdirkeun pikeun narima “kasasab anu kuat” dina Second Thessalonians, bari sapanjang waktu percaya yén dasar palsu anu ku maranéhna geus ditegakeun ngaliwatan asupan koin palsu jeung permata tiruan téh ditetepkeun ku Allah, padahal sabenerna éta téh dasar anu diwangun di luhur keusik. Adventisme téh “hiji garéja anu geus boga caang anu agung, bukti anu agung”, tapi mangrupakeun “garéja” anu geus miceun “amanat anu ku Gusti” geus “dikirimkeun”, sarta ti harita geus narima “pangakuan-pangakuan anu pangteu masuk akalna jeung dugaan-dugaan palsu jeung téori-téori palsu”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Para palayan anu henteu disucikeun téh keur ngajajarkeun dirina ngalawan Allah. Maranéhna muji Kristus jeung allah dunya ieu dina hiji tarikan napas anu sarua. Sanajan dina pangakuanana maranéhna narima Kristus, maranéhna nangkeup Barabas, sarta ku lampahna maranéhna nyebut, ‘Lain Ieu Jalma, tapi Barabas.’ Sing sakur anu maca ieu kecap-kecap, waspada. Sétan geus ngumbar kasombonganana ngeunaan naon anu bisa ku manéhna dipigawé. Manéhna nyangka bisa ngabubarkeun kasatunggalan anu ku Kristus didoakeun sangkan aya di jero gareja-Na. Manéhna nyebut, ‘Kami baris indit sarta jadi roh bohong pikeun nipu jalma-jalma anu bisa ku kami dipidamel kitu, pikeun nyalahkeun, jeung ngahukum, jeung ngabohongkeun.’ Sing putra tipu daya jeung kasaksian palsu dipapag ku “hiji gareja anu geus narima cahaya anu gede,” bukti anu gede, sarta gareja éta baris miceun pekabaran anu geus dikirim ku Gusti, sarta narima pernyataan-pernyataan anu pangteu lumrahna, jeung sangkaan-sangkaan palsu, jeung tiori-tiori palsu. Sétan seuri kana kabodoanana, sabab manéhna terang naon ari bebeneran.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Loba anu bakal nangtung di mimbar-mimbar urang bari nyekel obor nubuat palsu dina leungeunna, anu dipahuruan tina obor naraka milik Iblis. Lamun karaguan jeung kateuercayaan dipiara, para palayan anu satia bakal disingkirkeun ti antara jalma-jalma anu nyangka dirina nyaho kacida lobana. ‘Upama maneh nyaho,’ saur Kristus, ‘enya maneh kénéh, sahenteuna dina poé anjeun ieu, perkara-perkara anu patali jeung katengtreman anjeun! tapi ayeuna éta geus disumputkeun tina panon anjeun.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Nanging, pondasi Allah nangtung pageuh. Gusti terang saha-saha anu kagungan Anjeunna. Palayan anu geus disucikeun teu meunang aya tipu daya dina sungutna. Anjeunna kudu kabuka jiga beurang, leupas tina unggal rereged kajahatan. Palayanan jeung percetakan anu geus disucikeun bakal jadi hiji kakawasaan dina nyorotkeun cahaya bebeneran ka ieu turunan anu nyimpang. Cahaya, dulur-dulur, cahaya deui anu urang peryogikeun. Tiup tarompét di Sion; kumandangkén alarem di gunung suci. Kumpulkeun pasukan PANGERAN, kalayan hate anu geus disucikeun, sangkan ngadangu naon anu bakal diandika ku PANGERAN ka umat-Na; sabab Anjeunna geus nambahan cahaya pikeun sakur anu daék ngadangu. Mugi maranéhna dipasihan pakarang jeung diparabotan, tuluy naék ka peperangan—pikeun nulungan PANGERAN ngalawan anu perkasa. Allah nyalira bakal damel pikeun Israél. Unggal létah bohong bakal dibungkem. Leungeun para malaikat bakal ngaruntuhkeun rancangan nipu anu keur dibentuk. Benteng-benteng Iblis moal kungsi unggul. Kameunangan bakal ngiring kana amanat malaikat katilu. Sakumaha Panglima pasukan PANGERAN ngaruntuhkeun témbok Yérikho, kitu deui umat PANGERAN anu nurut kana parentah-parentah-Na bakal unggul, sarta sagala unsur anu ngalawan bakal dikalahkeun. Ulah aya jiwa anu ngagerenteskeun para palayan Allah anu geus sumping ka maranéhna mawa amanat ti sawarga. Ulah deui néangan kasalahan maranéhna, bari nyebut, ‘Aranjeunna teuing mutlak; omonganana teuing teges.’ Maranéhna bisa waé nyarita teges; tapi naha éta henteu diperlukeun? Allah bakal ngajadikeun ceuli jalma-jalma anu ngadangu ngarérétak lamun maranéhna teu daék nguping kana sora-Na atawa amanat-Na. Anjeunna bakal ngahukum jalma-jalma anu ngalawan firman Allah.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Iblis geus ngayakeun sagala rupa ikhtiar anu mungkin sangkan teu aya nanaon anu datang di antara urang salaku hiji umat pikeun nyarékan jeung ngahukum urang, sarta ngajurung urang supaya miceun kasalahan-kasalahan urang. Tapi aya hiji golongan jalma anu baris ngagotong Peti Perjangjian Allah. Sababaraha urang baris kaluar ti antara urang anu moal deui ngagotong Peti Perjangjian. Tapi maranéhna moal sanggup ngadegkeun témbok pikeun ngahalangan bebeneran; sabab bebeneran éta baris terus maju jeung naék nepi ka ahirna. Dina mangsa katukang Allah geus ngadegkeun lalaki-lalaki, sarta Mantenna kénéh boga jalma-jalma anu boga kasempetan, nungguan, geus disiapkeun pikeun ngalaksanakeun parentah-parentah-Na—jalma-jalma anu bakal nembus rupa-rupa larangan anu ngan ukur ibarat témbok anu diplester ku adukan anu teu puguh. Lamun Allah numpangan Ruh-Na ka jalma-jalma, maranéhna bakal digawé. Maranéhna bakal ngawartakeun pangandika PANGERAN; maranéhna bakal ngangkat sorana kawas tarompét. Bebeneran moal dikurangan atawa leungit kakawasaanana dina leungeun maranéhna. Maranéhna bakal némbongkeun ka umat éta palanggaran-palanggaranana, sarta ka kulawarga Yakub dosa-dosana.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
Ngidentipikasi lambang satanis “the daily” minangka lambang Kristus iku padha wae karo ngluhuraké “Kristus lan allahing donya iki kanthi ambegan sing padha. Nalika kanthi pangakuan padha nampani Kristus, padha ngrangkul Barabas, lan kanthi tumindak padha ngucap, ‘Dudu Wong Iki, nanging Barabas.’” Kayektèn-kayektèn kang kagambar ing sajroning impené Miller minangka “permata-permata”, lan uga kagambar kanthi cetha ana ing loro papan suci iku, yaiku “pepadhang gedhé,” kang diparingaké marang Miller, lan kang wis ditampik déning Adventisme.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Maranéhna ngaku keur muji Kristus ku hiji lambang satanik, sarta nyatakeun yén maranéhna keur nangtung dina dasar Allah, padahal éta téh dasar palsu anu mawa kasasaran anu kacida kuatna ka sakumna jalma anu ngadeg dina éta wangunan doktrin anu cacad. Teu aya anu anyar di handapeun panonpoé, sarta Israél modéren ngan saukur keur leumpang dina tapak léngkah nubuat Israél baheula.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Hiji perkara ngabebani jiwa abdi: kakurangan anu kacida gedéna dina kanyaah Allah, anu geus leungit ku lantaran terus-terusan nolak caang jeung kayaktian, jeung ku pangaruh jalma-jalma anu geus kalibet dina pagawean anu giat, anu, sanajan bukti numpuk luhureun bukti, geus ngalarapkeun pangaruh pikeun ngalawan pagawean talatah anu geus dikirim ku Allah. Ka maranéhna abdi nunjuk ka bangsa Yahudi sarta nanya, Naha urang kudu ngantep dulur-dulur urang ngaliwatan jalan anu sarua, nyaéta panolakan anu buta, nepi ka tungtung panto rahmat? Lamun kungsi aya hiji umat anu merlukeun panjaga-panajaga anu sajati jeung satia, anu moal cicingeun, anu bakal sasauran beurang peuting, ngaguar panggeuing-panggeuing anu dipasihkeun ku Allah, nya éta Masehi Advent Poé Katujuh. Maranéhna anu geus nampa caang anu gedé, kasempetan-kasempetan anu diberkahan, anu, saperti Kapernaum, geus diangkat ka sawarga dina hal kaistiméwaan, naha ku lantaran henteu ngamangpaatkeunana maranéhna bakal ditinggalkeun kana poék anu saimbang jeung gedéna caang anu geus dipasihkeun?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Kuring hayang ngadesek ka dulur-dulur urang anu bakal ngariung dina General Conference supaya ngindung kana amanat anu dipaparinkeun ka urang Laodikia. Kaayaan lolong naon anu tumiba ka maranéhna! Perkara ieu geus dibawa ka perhatian aranjeun deui-deui, tapi rasa teu puas aranjeun kana kaayaan rohani sorangan tacan cukup jero jeung nyeri nepi ka ngahasilkeun pembaruan. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Kalepatan tina nipu diri sorangan aya dina garéja-garéja urang. Kahirupan agama loba jalma téh bohong.” Manuscript Releases, volume 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
“Kapernaum” nya éta kota anu dipilih ku Yesus jadi kota-Na sorangan.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Di Kapernaum Yesus cicing dina sela-sela lalampahan-Na ka ditu ka dieu, sarta tempat éta tuluy kasohor minangka ‘kota-Na sorangan.’ Eta ayana di basisir Laut Galilea, sarta deukeut kana wates tanah datar éndah Gennesaret, lamun lain sabenerna pas aya di dinya.” The Desire of Ages, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Kristus milih Kapernaum sakumaha baheulana Anjeunna geus milih Yerusalem.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Jeung ka putrana ku Kami bakal dipasihan hiji kaom, supaya Daud, abdi Kami, salawasna boga lampu di payuneun Kami di Yerusalem, kota anu geus ku Kami dipilih pikeun nempatkeun ngaran Kami di dinya. 1 Raja-raja 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Kristus milih Adventisme jadi kota-Na dina taun 1844, sarta dina taun 1863, Adventisme geus ngawangun deui kota “Yerikho”, lambang kanyamanan jeung kamakmuran Laodikea. Sakumaha kaayaan Israél baheula, kitu deui kaayaan Israél modéren. Adventisme yakin yén maranéhna téh warga kota husus milik Allah, tapi maranéhna geus nampik “cahaya anu agung” anu méré bukti kawargaan éta. Saperti Silo dina jaman Eli, Hofni, jeung Pinehas, Adventisme bakal dihukum nurutkeun kana “cahaya anu agung” anu kungsi dipaparinkeun kasempetan ka maranéhna pikeun narimana.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Di antara maranéhanana anu ngaku minangka anak-anak Allah, katingalina sabaraha saeutik kasabaran anu geus dipintonkeun, sabaraha lobana kecap-kecap pait anu geus diucapkeun, sabaraha gedéna panghukuman anu geus dilontarkeun ka jalma-jalma anu henteu saiman jeung urang. Loba anu geus ningali ka jalma-jalma anu kaasup kana garéja-garéja séjén minangka jelema-jelema dosa anu gedé, padahal Gusti henteu nanggap maranéhna kitu. Maranéhanana anu ningali anggota-anggota garéja séjén ku cara kitu, kudu ngahinakeun dirina sorangan handapeun panangan Allah anu maha kawasa. Jalma-jalma anu ku maranéhna dihukum, bisa jadi ngan ukur miboga cahaya anu saeutik, kasempetan jeung hak istiméwa anu saeutik. Lamun maranéhna geus narima cahaya anu dipiboga ku loba anggota garéja urang, meureun maranéhna bakal maju kalawan leuwih gancang, sarta bakal leuwih hadé ngawakilan iman maranéhna ka dunya. Ngeunaan jalma-jalma anu ngagungkeun cahaya maranéhna, tapi gagal hirup nurutkeun éta cahaya, Kristus ngandika, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ Dina waktos éta Yesus ngawaler sarta ngandika, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Ayeuna, ku sabab maraneh geus ngalakukeun sakabéh ieu kalakuan, saur PANGERAN, sarta Kami geus ngandika ka maraneh, hudang isuk-isuk tur nyarita, tapi maraneh henteu ngadéngé; jeung Kami geus nyaur ka maraneh, tapi maraneh henteu ngawalon; ku sabab éta Kami bakal ngalakukeun ka ieu Bait, anu disebut ku ngaran Kami, anu ku maraneh dipicaya, jeung ka ieu tempat anu ku Kami dipaparinkeun ka maraneh jeung ka karuhun maraneh, sakumaha Kami geus ngalakukeun ka Silo. Jeung Kami bakal miceun maraneh ti payuneun Kami, sakumaha Kami geus miceun sakabéh dulur-dulur maraneh, nya éta sakumna turunan Epraim.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“PANGERAN parantos ngadegkeun di antara urang lembaga-lembaga anu kacida pentingna, sarta éta kudu diatur, lain saperti lembaga-lembaga dunya diatur, tapi nurutkeun tatanan Allah. Éta kudu diatur kalayan panon anu tunggal ka kamulyaan-Na, sangkan ku sagala jalan jiwa-jiwa anu keur binasa bisa disalametkeun. Ka umat Allah, kasaksian-kasaksian ti Roh parantos sumping, tapi sanajan kitu loba anu henteu merhatikeun teguran, pangéling-ngéling, jeung piwuruk.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Dangukeun ayeuna ieu, eh bangsa anu bodo tur euweuh pangarti; anu boga panon, tapi teu ningali; anu boga ceuli, tapi teu ngadéngé: naha maranéh henteu sieun ka Kami? dawuh PANGERAN; naha maranéh moal ngageter di payuneun Kami, anu geus netepkeun keusik jadi wates laut ku katetepan anu langgeng, nepi ka laut teu bisa ngalangkunganana; sanajan ombak-ombakna ngaguligah, tetep moal sanggup ngelehkeunana; sanajan ngaguruh, tetep moal bisa ngaliwatanana? Tapi ieu bangsa boga hate anu murtad jeung doraka; maranéhna geus murtad tuluy indit. Maranéhna ogé henteu nyebut dina haténa, Hayu urang ayeuna sieun ka PANGERAN Allah urang, anu maparin hujan, boh hujan awal boh hujan ahir, dina mangsana; Mantenna ngajaga pikeun urang minggu-minggu panén anu geus ditangtukeun. Kakurangan-kakurangan maranéh geus nyingkirkeun ieu sagala perkara, jeung dosa-dosa maranéh geus nahan perkara-perkara anu hade tina maranéh.... Maranéhna henteu ngahakiman perkara, nyaéta perkara barudak yatim, sanajan kitu maranéhna hasil; jeung hak jalma miskin maranéhna henteu ngahakiman. Naha Kami moal ngahukum lantaran ieu sagala? dawuh PANGERAN; naha jiwa Kami moal males ka hiji bangsa saperti kieu?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Naha Gusti kedah dipaksa ngandika, ‘Maneh ulah neneda pikeun ieu bangsa, ulah ngangkat ceurik atawa paneda pikeun maranéhna, sarta ulah ngalakukeun pangantaraan ka Kami: sabab Kami moal ngadangu ka maneh’? ‘Ku sabab eta hujan geus ditahan, sarta euweuh hujan ahir.... Naha ti ayeuna maneh moal sasambat ka Kami, Rama abdi, Anjeun teh pamingpin mangsa ngora abdi?’” Review and Herald, August 1, 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Urang baris neruskeun pamarekan urang ngeunaan “cahaya anu gedé” anu dipaparin ka William Miller ngeunaan kitab Wahyu dina artikel salajengna.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Wanci Kristus sumping ka dunya pikeun méré conto agama anu sajati, jeung pikeun ngangkat luhur prinsip-prinsip anu sakuduna ngawasaan hate jeung lampah manusa, kabohongan geus nyekel kitu jerona kana diri jalma-jalma anu geus narima cahaya anu kacida gedéna, nepi ka maranéhna teu ngartos deui kana cahaya éta, sarta teu boga kahayang pikeun ngantunkeun tradisi demi bebeneran. Maranéhna nampik Guru sawarga, maranéhna nyalibkeun Gusti anu mulya, supaya maranéhna bisa nahan adat kabiasaan jeung ciptaan-ciptaan sorangan. Roh anu sarua pisan éta katenjo dina dunya kiwari. Jalma-jalma teu resep nalungtik bebeneran, bisi tradisi maranéhna kaganggu, jeung tatanan hal anu anyar diasupkeun. Dina kamanusaan aya kacenderungan anu tetep pikeun salah, jeung manusa sacara alamiah condong pisan ngagungkeun gagasan jeung pangaweruh manusa, sedengkeun anu ilahi jeung anu langgeng henteu katingali atawa henteu dihargaan.” Counsels on Sabbath School Work, 47.