God never changes, and therefore Adventism is judged in its fourth generation.
Gusti teu kungsi robah, ku sabab éta Adventisme dihakiman dina generasi kaopatna.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“‘Sarta anjeunna nyaur ka lalaki anu nganggo lawon linen, anu di gigirna aya tempat mangsi panulis; sarta PANGERAN ngandika ka anjeunna, Geura leumpang ngaliwatan tengah kota, ngaliwatan tengah Yerusalem, sarta pasang hiji tanda dina tarang jalma-jalma anu ngahuleng jeung ceurik ku karana sagala kajahatan pikakeuheuleun anu dipilampah di dinya. Jeung ka nu séjén Anjeunna ngandika dina pangdéngé abdi, Tuturkeun anjeunna ngaliwatan kota, sarta pukul: ulah nepi ka panon maranéh nangtayungan, jeung ulah boga karunya: tumpeskeun sakabéhna, boh nu kolot boh nu ngora, boh mojang, boh barudak leutik, boh awéwé: tapi ulah ngadeukeutan ka saurang ogé anu aya tandana; sarta mimitian ti tempat suci Kami. Tuluy maranéhna mimitian ti para kokolot anu aya di hareupeun Bait.’”
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Yesus badé ngantunkeun korsi rahmat di Bait Suci sawarga pikeun ngagem pakean pamales kanyeri sarta ngucurkeun amarah-Na dina pangadilan ka jalma-jalma anu teu ngabales kana cahaya anu parantos dipaparinkeun ku Allah ka maranéhna. ‘Ku margi hukuman kana lampah jahat henteu gancang dilaksanakeun, ku kituna hate anak-anak manusa sapinuhna pageuh dina maranéhna pikeun ngalakukeun kajahatan.’ Gantina dilemeskeun ku kasabaran jeung kasabaran panjang anu parantos dipintonkeun ku Gusti ka maranéhna, jalma-jalma anu henteu sieun ka Allah jeung henteu nyaah kana bebeneran malah nguatkeun haténa dina jalan kajahatan maranéhna. Tapi aya watesna ogé kana kasabaran Allah, jeung seueur anu parantos ngalangkungan wates-wates ieu. Maranéhna parantos ngaleuwihan wates-wates rahmat, ku sabab éta Allah kedah campur tangan jeung ngajaga kahormatan-Na sorangan.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Ngeunaan urang Amori, PANGERAN ngandika: “Dina turunan kaopat maranéhna bakal datang deui ka dieu, sabab kajahatan urang Amori tacan pinuh.” Sanajan bangsa ieu kacida kacirina ku panyembahan brahala jeung karuksakan moralna, maranéhna can ngeusian pinuh cawan kajahatanna, sarta Allah moal méré parentah pikeun karuksakanana anu tuntas. Ieu bangsa-bangsa kudu ningali kakawasaan ilahi dinyatakeun kalayan écés, sangkan maranéhna taya alesan pikeun ngahampura dirina. Nu Nyipta anu welas asih kersa sabar nanggung kajahatan maranéhna nepi ka turunan kaopat. Tuluy, lamun teu katempo aya robah ka arah anu leuwih hadé, pangadilan-Na bakal tumiba ka maranéhna.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
Kalayan katepatan anu henteu kantos luput, Nu Teu Aya Watesna tetep nyatet perhitungan jeung sakumna bangsa. Salila rahmat-Na dipasihkeun bari dibarengan ku panggero pikeun tobat, catetan ieu bakal tetep kabuka; nanging lamun jumlahna geus ngahontal ukuran anu geus ditangtukeun ku Allah, palayanan murka-Na mimiti lumangsung. Catetan éta ditutup. Kasabaran ilahi eureun. Teu aya deui panyalukan rahmat pikeun kapentingan maranéhna.
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Sang nabi, bari neuteup sapanjang jaman, ningali mangsa ieu geus dipintonkeun ka payuneun paningalna. Bangsa-bangsa dina jaman ieu geus narima rahmat anu taya tandinganana. Pikeun maranéhna geus dipaparinkeun berkah-berkah pamilih ti sawarga, tapi kasombongan anu beuki ngagedéan, kahayang kana harta, panyembahan brahala, penghinaan ka Allah, jeung teu nyaho budi anu hina, kabéh kacatet ngalawan maranéhna. Maranéhna gancang-gancang keur nutup perhitunganana jeung Allah.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Tapi anu ngabalukarkeun abdi ngageter teh nya eta kanyataan yen jalma-jalma anu geus narima cahaya jeung hak-hak istimewa anu panggedena geus kakeueum ku kajahatan anu keur marata. Kapangaruhan ku jalma-jalma nu teu bener di sabudeureun maranehna, loba, malah ti antara jalma-jalma anu ngaku kana bebeneran, geus jadi tiis sarta kabawa ku arus kuat kajahatan. Cemoohan anu sumebar ka mana-mana kaagamaan sajati jeung kasucian nyababkeun jalma-jalma anu henteu raket ngahiji jeung Allah leungit rasa hormatna kana hukum-Na. Lamun maranehna nuturkeun cahaya sarta nurut kana bebeneran tina jero hate, hukum anu suci ieu tangtu bakal karasa leuwih mulya deui ku maranehna nalika eta dipopohokeun sarta disisihkeun. Beuki tembong kateuhrmatan kana hukum Allah, beuki jelas garis pamisah antara jalma-jalma anu ngestokeunana jeung dunya. Kanyaah kana parentah-parentah ilahi ngaronjat dina hiji golongan sajalan jeung ngaronjatna panghina ka eta ku golongan anu sejen.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Krisis téh keur ngadeukeutan kalawan gancang. Angka-angka nu beuki ngagedéan kalayan gancang némbongkeun yén waktuna pangsumpingan Allah geus méh datang. Sanajan Anjeunna teu gancang ngahukum, tapi Mantenna bakal ngahukum, jeung éta kalayan gancang. Jalma-jalma anu lumampah dina cahaya bakal ningali tanda-tanda bahaya nu keur ngadeukeutan; tapi maranéhna ulah calik tenang, tanpa paduli, ngadagoan karuksakan éta, bari ngabeberah diri ku kayakinan yén Allah bakal ngajaga umat-Na dina poe pangsumpingan. Henteu pisan. Maranéhna kudu sadar yén éta téh kawajiban maranéhna pikeun digawé rajin nyalametkeun batur, bari neuteup ka Allah kalayan iman anu kuat pikeun pitulung. ‘Doa anu mujarab tur getol ti jalma bener kacida gedéna dayana.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ragi kasalehan can leungit pisan kakawasaanana. Dina waktu bahaya jeung kaayaan murung garéja ngahontal puncakna, rombongan leutik anu nangtung dina caang bakal ngahuleng jeung ngarintih ku lantaran kakaraéan-kakaraéan jijik anu dipigawé di ieu nagri. Tapi leuwih utamana deui, doa maranéhna bakal naék pikeun garéja, sabab para anggotana keur ngalampahkeun nurutkeun cara hirup dunya.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Doa-doa anu temen ti ieu sakelompok leutik anu satia moal jadi sia-sia. Nalika Gusti sumping minangka Nu ngabales, Mantenna ogé bakal sumping minangka Nu ngalindungan sakumna jalma anu geus ngajaga iman dina kasucianana sarta ngajaga dirina tetep henteu kahina ku dunya. Dina mangsa ieu Allah parantos jangji rék ngabales umat pilihan-Na sorangan anu sasambat ka Mantenna beurang jeung peuting, sanajan Mantenna lila sabar ka maranéhna.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Paréntahna nya éta: ‘Ngaliwatan tengah kota, ngaliwatan tengah Yerusalem, tuluy pasang hiji tanda dina tarang jalma-jalma anu ngahuleng jeung ceurik ku sabab sagala kakajian anu dipigawe di tengahna.’ Maranéhanana anu ngahuleng jeung ceurik ieu geus nembongkeun kecap-kecap kahirupan; maranéhanana geus ngageuing, mapatahan, jeung ngadawuhkeun kalayan pangjurung. Sababaraha urang anu geus ngahinakeun Allah tobat sarta ngarendahkeun haténa di payuneun Mantenna. Tapi kamulyaan Gusti geus ninggalkeun Israél; sanajan loba anu masih kénéh neruskeun wangun-wangun agama, kakawasaan jeung hadirna-Na teu aya.” Testimonies, jilid 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Gambaran ngeunaan pangadilan Allah anu ku Sister White keur dipidangkeun dina petikan éta nya éta pangadilan anu ditumpahkeun ka kota Yerusalem, anu dina poé-poé pamungkas téh nya éta garéja Advent Poé Katujuh. Pangadilan éta diréngsékeun dina hukum Minggu, sabab di dinya segel Allah jeung tanda sato galak dipasihkeun. Yehezkiel pasal dalapan nandakeun opat kalakuan keji anu beuki ngaronjat. Ayat kahiji nekenkeun yén titingalian éta kudu kaharti minangka kajadian anu pas saméméh mangsa kasempetan rahmat ditutup, ku cara nyebut poé kalima dina bulan kagenep taun kagenep.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Yehezkiel henteu kudu ngasupkeun éta titik rujukan sajarah. Anjeunna tiasa waé saukur nyerat, “Jeung kajadian nalika kuring keur linggih di imah kuring, sarta para kokolot Yuda keur linggih di hareupeun kuring, yén leungeun Gusti Alloh tumiba ka dinya ka kuring.” Kanyataan yén anjeunna ngasupkeun rujukan kana poé saméméh “666,” mangrupakeun rujukan nubuat pikeun para palajar nubuat. Rujukan éta, pikeun jalma-jalma anu meunang kameunangan tina angka ngaran sato galak, nyaéta “666,” mangrupa hiji unsur tina Wahyu Yesus Kristus, anu dibuka segelna pas saméméh waktu kasempetan rahmat ditutup. Maranéhna terang hal ieu sabab maranéhna téh umat Allah, anu nurutkeun Petrus, “dina mangsa-mangsa baheula lain umat Allah.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
Dina 1 Petrus bab dua, jalma-jalma anu ayeuna geus jadi umat Allah, “geus ngaraosan yen Gusti teh welas asih.” Maranehna teh jalma-jalma anu sacara nubuat geus “ngadahar” firman Allah, sabalikna ti jalma-jalma anu nampik ngadahar firman Allah. Sakumna nabi nyarita ngeunaan poé-poé panungtungan, sarta dina Yohanes bab genep, Yesus maparin amanat yen murid-murid-Na kudu ngadahar daging-Na jeung nginum getih-Na. Dina eta bab, murid-murid anu nampik ngadahar daging-Na jeung nginum getih-Na, ngalakukeun kitu dina ayat genep puluh genep.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Ti harita, loba murid-Na nu mundur deui, sarta henteu deui leumpang babarengan jeung Anjeunna. Yohanes 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Jalma-jalma wijaksana anu dina poé-poé panungtungan ngadahar daging jeung nginum getih Kristus, ngartos yén Kristus salaku Palmoni téh nya éta Nu Nomerkeun Anu Ajaib, sarta maranéhna ngakuan tandatangan-Na nalika éta dipidangkeun. Angka “665,” dina ayat pambuka Yehezkiel dalapan, aya di dinya, pikeun saha waé anu hayang ningali, yén éta téh nandaan sahenteuna dua titik nubuat anu penting. Anu kahiji, nyaéta yén éta pesen kudu kaharti minangka nyangkaruk hiji mangsa saméméh hukum Minggu. Anu kadua, nyaéta yén angka “666” aya dina salah sahiji ti ngan ukur dua ayat dina kitab Wahyu, anu dipapay ku katerangan yén jalma-jalma “wijaksana” bakal ngartos dina poé-poé panungtungan.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Ieu hikmat. Sing saha nu boga pangarti, mangga ngitung bilangan sato galak éta; sabab éta teh bilangan hiji manusa; jeung bilanganana genep ratus genep puluh genep. Wahyu 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
Anu “wijaksana” anu ngartos kana nambahanana pangaweruh dina poé-poé panungtungan, nalika Wahyu Yesus Kristus dibuka segelna, bakal terang yén “666” téh lambang nubuat anu penting, sabab maranéhna geus meunang kameunangan tina éta angka. Ku kituna, Yéheskiél ngenalkeun hiji pamberontakan anu beuki ngaronjat dina pasal dalapan, anu diwakilan ku opat kakajian anu beuki nambahan. Nu pamungkas nangtukeun yén anu bodo téh sujud ka panonpoé, sahingga nandaan pangadilan ka Yerusalem (Adventisme), dina poé-poé panungtungan. Éta pangadilan lumangsung dina generasi kaopat. Opat kakajian éta mangrupa lambang tina opat generasi Adventisme Laodikia.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Generasi kahiji dimimitian dina taun 1863, ku pambarontakan ngalawan sumpah Musa ngeunaan “tujuh kali.” Dua puluh lima taun ti harita, pambarontakan taun 1888 nembongan. Tilu puluh hiji taun ti harita, pambarontakan taun 1919 kajadian, anu diwakilan ku buku W. W. Prescott, “The Doctrine of Christ”. Tilu puluh dalapan taun sanggeus éta, dina taun 1957, pambarontakan anu diwakilan ku buku “Questions on Doctrine” lumangsung. Ayeuna urang baris mimiti mintonkeun naha opat patokan ieu saluyu jeung opat kalakuan jijik dina Yehezkiel dalapan.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
Dina taun 1863, Adventisme Laodikea ngenalkeun hiji bagan anyar pikeun ngaganti dua bagan anu mangrupa panggenepan parentah dina Habakuk pasal dua, pikeun, “nulis eta tetenjoan jeung ngajadikeunana écés dina papan-papan.” Bagan taun 1863 ngaleungitkeun “tujuh kali” tina gambaran nubuat, sakumaha eta aya dina dua bagan suci babarengan jeung 1260, 1290, jeung 1335. Dina Habakuk, eta parentah nandakeun yén papan-papan éta (jamak) bakal diterbitkeun ku cara anu, “supaya anu maca eta bisa lumpat.” Bagan taun 1863 éta kacida melencengna tina maksudna, nepi ka merlukeun salembar katerangan anu kudu dibarengkeun jeung eta. Teu mungkin ningali bagan taun 1863 tuluy “lumpat” tanpa aya salembar katerangan tambahan.
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 abdi, sarta ngandika, Tuliskeun éta tetenjoan, jeung écéskeun dina papan-papan, supaya sing saha anu maca éta bisa lumpat. Habakuk 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
Bagan taun 1863 téh hiji barang palsu anu dirancang pikeun nutupan anu sajati, sakumaha anu ditempo ku William Miller dina impianana. Dua bagan suci éta mangrupakeun lambang tina perjangjian anu dijieun ku Kristus jeung umat anu kakara nyekel kalungguhan minangka tanduk Protestan anu sajati tina sato galak bumi. Dua bagan éta ngawakilan hiji lambang tina hubungan perjangjian antara kaum Millerit jeung Kristus, anu dumadakan sumping ka Bait-Na dina taun 1844, jeung nalika Anjeunna sumping, Anjeunna sumping salaku Utusan Perjangjian. Israil baheula ngagambarkeun Israil modéren, jeung nalika Kristus ngaluarkeun Israil baheula tina pangawulaan Mesir, Anjeunna ngalambangkeun mangsa nalika Anjeunna badé ngaluarkeun Israil modéren tina pangawulaan sarébu dua ratus genep puluh taun kakawasaan kapausan. Sister White sababaraha kali negeskeun dua sajarah ieu minangka sajarah anu silih sajajar.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ka urang keur mancorong cahaya anu kakumpul ti jaman-jaman nu kaliwat. Catetan ngeunaan poho-na Israél geus dipiara pikeun pencerahan urang. Dina ieu jaman Allah geus ngagerakkeun panangan-Na pikeun ngumpulkeun ka diri-Na hiji umat tina unggal bangsa, kulawarga, jeung basa. Dina gerakan advent Anjeunna geus damel pikeun warisan-Na, sakumaha Anjeunna damel pikeun urang Israél nalika mingpin maranéhna kaluar ti Mesir. Dina kuciwa gedé taun 1844 iman umat-Na diuji sakumaha iman urang Ibrani di Laut Beureum.” Testimonies, jilid 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Nalika Gusti ngadamel perjangjian jeung Israél baheula, Anjeunna maparin dua loh pikeun ngagambarkeun hubungan perjangjian éta. Nalika Gusti ngadamel perjangjian jeung Israél modéren, Anjeunna maparin dua loh pikeun ngagambarkeun hubungan perjangjian éta. Dua loh tina Sapuluh Parentah ngalambangkeun dua lohna Habakuk. Anjeunna maparin ka maranéhna dua loh éta teu lila sanggeus meuntas Laut Beureum, anu ku Sister White disaluyukeun jeung kuciwa gedé taun 1844. Teu lila sanggeus 1844, dina harti sajarah nubuat, Gusti ngahasilkeun loh nu kadua. Israél baheula dijadikeun nu narima titipan hukum Allah, jeung Israél modéren dijadikeun nu narima titipan lain ngan ukur hukum Allah, tapi ogé éta bebeneran-bebeneran nubuat anu agung.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“Gusti parantos nyaur garéja-Na dina jaman ieu, sakumaha Anjeunna nyaur Israil baheula, sangkan nangtung jadi caang di bumi. Ku golok pangbelah bebeneran anu kawasa, nyaéta amanat malaikat kahiji, kadua, jeung katilu, Anjeunna parantos misahkeun maranéhna ti garéja-garéja jeung ti dunya pikeun ngadatangkeun maranéhna kana kadeketan suci ka Anjeunna. Anjeunna parantos ngajadikeun maranéhna pangreksa hukum-Na sarta parantos maparin ka maranéhna bebeneran-bebeneran agung tina nubuat pikeun jaman ieu. Saperti dawuhan-dawuhan suci anu dipercayakeun ka Israil baheula, ieu téh amanat suci anu kudu ditepikeun ka sakuliah dunya.” Testimonies, jilid 5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Dua Parentah anu kahiji nétélakeun kabencian Allah ka panyembahan brahala, sarta dina dua Parentah anu kahiji éta Anjeunna nétélakeun yén hukuman dijalankeun nepi ka turunan katilu jeung kaopat, sabab Anjeunna nétélakeun yén Anjeunna téh Allah anu timburu.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Hukum téh henteu diucapkeun dina waktu ieu husus ngan pikeun kapentingan urang Ibrani. Allah ngahormatan maranéhna ku ngajadikeun maranéhna pangjaga jeung nu miara hukum-Na, tapi éta kudu dicekel minangka titipan suci pikeun sakuliah dunya. Parentah-parentah dina Dékalog cocog pikeun sakumna umat manusa, sarta éta dipasihkeun pikeun pangajaran jeung pamaréntahan ka sakumna jalma. Sapuluh parentah, pondok, jembar eusina, jeung miboga kawibawaan, ngawengku kawajiban manusa ka Allah jeung ka sasamana; sarta sakabéhna didasarkeun kana prinsip dasar anu agung, nyaéta kaasih. ‘Maneh kudu nyaah ka Gusti Allah maneh ku sakabéh hate maneh, ku sakabéh jiwa maneh, ku sakabéh kakuatan maneh, jeung ku sakabéh pikiran maneh; jeung ka sasama maneh saperti ka diri maneh sorangan.’ Lukas 10:27. Tingali ogé Ulangan 6:4, 5; Imamat 19:18. Dina Sapuluh Parentah ieu prinsip-prinsip éta dijentrekeun sacara rinci, sarta dijadikeun lumaku pikeun kaayaan jeung rupa-rupa kaayaan hirup manusa.
“‘Thou shalt have no other gods before Me.’
“‘Anjeun ulah boga allah séjén di payuneun Kami.’”
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
“Yéhuwa, anu langgeng, aya ku sorangan, teu diciptakeun, Anjeunna sorangan Sumber jeung Nu ngajaga sakabéh nu aya, ngan Anjeunna waé anu pantes narima panghormat anu pangluhurna jeung pangbakti. Manusa dilarang méré ka objék naon baé nu séjén tempat anu pangheulana dina kanyaahna atawa dina palayananana. Naon waé anu urang pikanyaah nepi ka ngurangan kanyaah urang ka Allah atawa ngahalangan palayanan anu kuduna dipasrahkeun ka Anjeunna, éta pisan anu ku urang dijadikeun allah.”
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
“‘Maneh ulah nyieun keur maneh arca ukiran, atawa rupa naon baé tina naon-naon anu aya di langit luhur, atawa anu aya di bumi handap, atawa anu aya di cai handapeun bumi: maneh ulah sujud ka dinya, atawa ngabakti ka dinya.’
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Parentah nu kadua ngalarang nyembah ka Allah nu sajati ku arca atawa wangun sarupa. Loba bangsa kapir ngaku yén arca-arca maranéhna téh ngan saukur gambaran atawa lambang nu dipaké pikeun nyembah ka Déwa, tapi Allah parantos nandeskeun yén ibadah saperti kitu téh dosa. Usaha pikeun ngagambarkeun Nu Langgeng ku barang-barang jasmani bakal nurunkeun pangarti manusa ngeunaan Allah. Pikiran, anu dipalingkeun tina kasampurnaan Yéhuwa nu taya watesna, bakal katarik ka mahluk tinimbang ka Nu Nyipta. Jeung sakumaha pangartina ngeunaan Allah direndahkeun, kitu deui manusa bakal jadi ruksak.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Kami, PANGERAN Allah maraneh, teh Allah anu timburu.’ Hubungan anu raket tur suci antara Allah jeung umat-Na digambarkeun dina perlambang perkawinan. Ku sabab panyembahan brahala teh mangrupa zinah rohani, ku kituna murka Allah ka dinya pantes disebut katimburuan.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Kacemburuan Allah kacida katingalina ngalawan panyembahan ka brahala, sarta lain kabeneran lamun kajijikeun yén kajahatan anu pangheulana dina Yehezkiel pasal dalapan téh nyaéta “gambar kacemburuan.”
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Dina taun kagenep, dina bulan kagenep, dina poé kalima bulan éta, nalika kuring keur linggih di imah kuring, sarta para kokolot Yuda calik di payuneun kuring, leungeun Gusti ALLAH tumiba ka kuring di dinya. Geus kitu kuring nenjo, sarta tingali, aya hiji rupa anu sarupa jeung penampilan seuneu: ti penampilan cangkéngna ka handap, seuneu; sarta ti cangkéngna ka luhur, saperti penampilan cahaya nu moncorong, saperti warna ambar. Tuluy anjeunna ngalegaan rupa leungeun, sarta nyekel kuring ku sabagian buuk sirah kuring; sarta Roh ngangkat kuring antara bumi jeung langit, tuluy mawa kuring dina tetenjoan-tetenjoan Allah ka Yerusalem, ka lawang panto gerbang jero anu nyanghareup ka kalér; di dinya aya tempat arca timburu, anu ngagerakkeun kana timburu. Jeung, tingali, kamulyaan Allah Israil aya di dinya, nurutkeun kana tetenjoan anu ku kuring kungsi ditempo di tanah datar. Tuluy saurna ka kuring, “He anak manusa, angkat panon maneh ayeuna ka arah kalér.” Ku kituna kuring ngangkat panon kuring ka arah kalér, sarta tingali, di beulah kalér, dina lawang gerbang altar, aya arca timburu éta di lawang asup. Yehezkiel 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Gambar timburu téh nu kahiji tina opat kajahatan keji nu beuki ngagedéan anu dipintonkeun ka Yehezkiel. Gambar timburu éta ngalambangkeun mimiti tina generasi kahiji tina opat generasi pemberontakan nu beuki ngagedéan dina Adventisme. Generasi kahiji dimimitian dina taun 1863.
We will continue this study in the next article.
Urang bakal neraskeun ieu panalungtikan dina artikel salajengna.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Masing-masing nabi baheula nyarios kirang pikeun jamanna sorangan tibatan pikeun jaman urang, ku kituna nubuat maranéhna tetep lumaku pikeun urang. ‘Ayeuna sakabéh hal ieu kajadian ka maranéhna pikeun jadi conto: sarta éta geus dituliskeun pikeun pangéling-éling urang, ka urang anu geus didatangan ku tungtung dunya.’ 1 Korinta 10:11. ‘Henteu pikeun dirina sorangan, tapi pikeun urang maranéhna ngaladénan hal-hal éta, anu ayeuna geus diwawarkeun ka aranjeun ku jalma-jalma anu ngawartakeun Injil ka aranjeun ku Roh Suci anu diutus turun ti sawarga; hal-hal anu ku para malaikat dipikahayang pisan pikeun ditengetan.’ 1 Petrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci geus ngumpulkeun sarta ngahijikeun harta-hartana pikeun ieu generasi panungtungan. Sakabéh kajadian-kajadian agung jeung rupa-rupa laku lampah anu khidmat dina sajarah Perjangjian Heubeul geus lumangsung, sarta keur lumangsung deui dina gareja dina ieu poé-poé panungtungan.” Selected Messages, buku 3, 338, 339.