When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.
Nalika PANGERAN ngadamel pajangjian jeung Israél baheula, Anjeunna maparin dua loh minangka dadasar jeung lambang tina hubungan pajangjian éta. Dua loh éta ogé nandakeun tanggung jawab Israél baheula pikeun nembongkeun kasaksian anu hirup ngeunaan dua loh éta ka dunya. Nalika PANGERAN ngadamel pajangjian jeung Israél modéren, Anjeunna maparin dua loh minangka dadasar jeung lambang tina hubungan pajangjian éta. Dua loh éta ogé nandakeun tanggung jawab maranéhna pikeun nembongkeun kasaksian anu hirup ngeunaan sakabéh opat loh ka dunya.
The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.
Dua loh batu éta dipasihkeun ka Israél baheula anu sajati pas saatos Allah ngabébaskeun maranéhna tina perbudakan sajati di Mesir, sarta mawa maranéhna ngalangkungan kuciwa dina pameuntasan Laut Beureum. Mangsa waktu Israél baheula anu sajati aya dina perbudakan éta geus sacara husus dicirikeun dina nubuat salila opat ratus tilu puluh taun, sarta salila aya dina perbudakan, Israél baheula anu sajati poho, sarta eureun ngalaksanakeun, Sabat poé katujuh.
The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.
Dua loh éta dipasrahkeun ka Israél modéren rohani pas sanggeus Allah ngabébaskeun maranéhna tina perbudakan rohani dina kakawasaaan Katolik, sarta mawa maranéhna ngalangkungan kuciwa gedé taun 1844. Mangsa waktu Israél modéren rohani aya dina kakawasaaan éta geus sacara husus diidéntifikasi dina nubuat minangka sarébu dua ratus genep puluh taun, sarta salila aya dina kakawasaaan éta Israél modéren rohani poho, sarta eureun ngagem, kana Sabat poe katujuh.
In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.
Dina sajarah anu sarua nalika Allah maparin dua loh batu ka Musa pikeun dibawa ka Israil baheula, lanceukna, Harun, keur nyieun hiji patung anak sapi tina emas. Dua loh batu anu ngamuat Sapuluh Parentah éta nandakeun yén Allah téh Allah anu timburu, sarta katimburuan-Na utamana dinyatakeun ngalawan panyembahan brahala; sarta waktu Musa mudun ti gunung, Israil baheula keur nari bari taranjang ngurilingan hiji patung emas anu geus dijieun ku anu geus dipilih jadi juru carios Allah.
And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.
Sarta Musa nyarios ka Harun sakabéh pangandika PANGERAN anu geus ngutus anjeunna, jeung sakabéh tanda anu geus diparentahkeun ka anjeunna. Tuluy Musa jeung Harun angkat sarta ngumpulkeun sakabéh kokolot bani Israil. Jeung Harun ngucapkeun sakabéh pangandika anu geus diucapkeun ku PANGERAN ka Musa, sarta ngalakukeun tanda-tanda éta di payuneun rahayat. Budalan 4:28–30.
The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.
Dulur sahiji nabi anu mingpin Israél baheula dina sajarah perjangjian nalika dua loh batu perjangjian dipasihkeun, nyaéta pamingpin dina pemberontakan gambar kacemburuan. Salaki sahiji nabiah anu mingpin Israél modéren dina sajarah perjangjian nalika dua loh batu perjangjian dipasihkeun, nyaéta pamingpin dina pemberontakan taun 1863, sarta taun 1863 nandaan generasi kahiji Adventisme minangka anu digambarkeun jadi gambar kacemburuan anu diteundeun di lawang gapura altar.
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 8:5.
Tuluy anjeunna ngandika ka kaula, “Anaking manusa, ayeuna angkat panon maneh ka arah kalér.” Ku kituna ku kaula diangkat panon ka arah kalér, jeung behold, di beulah kalér, di lawang gapura altar, aya eta gambar timburu di panto asup. Ezekiel 8:5.
The “altar” is a symbol of Christ.
“altar” téh lambang Kristus.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Urang keur aya dina bahaya nyampurkeun hal anu suci jeung anu ilahar. Seuneu anu suci ti Allah kudu dipaké dina sagala usaha urang. Mezbah anu sajati téh Kristus; seuneu anu sajati téh Roh Suci. Ieu anu jadi ilham urang. Ngan lamun Roh Suci mingpin jeung nungtun hiji jalma, manéhna jadi panaséhat anu aman. Lamun urang nyimpang ti Allah jeung ti jalma-jalma pilihan-Na pikeun nanyakeun ka mezbah-mezbah anu anéh, urang bakal diwaler nurutkeun kana pagawéan urang.” Selected Messages, buku 3, 300.
The “gate” is the church.
“Gapura” téh gareja.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Ka jiwa nu handap asor tur percaya, bumi Allah di dunya téh nyaéta panto sawarga. Lagu pujian, doa, kecap-kecap anu diucapkeun ku para wawakil Kristus, nyaéta sarana-sarana anu parantos ditangtukeun ku Allah pikeun nyiapkeun hiji umat keur garéja di luhur, pikeun ibadah anu leuwih mulya éta, anu moal aya nanaon anu najiskeun bisa asup ka dinya.” Testimonies, jilid 5, 491.
In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.
Dina taun 1863, Adventisme Laodisia jadi hiji garéja anu kadaptar sacara sah sarta eureun jadi hiji gerakan. Maranéhna “asup” kana sajarah garéja dina waktu éta. Dina taun 1863, garéja Kristus asup kana hiji pakaitna hukum jeung pamaréntah Amérika Sarikat. Dina taun éta ogé maranéhna ngenalkeun hiji bagan palsu pikeun ngaganti dua papan suci milik Habakkuk. Pas papan kadua geus disiapkeun, dina harti sajarah nubuat, jalma-jalma anu dilambangkeun ku Harun keur nyiapkeun hiji gambar palsu.
The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.
Parentah anu kadua téh mangrupa panggeuing anu panghususna ngalawan panyembahan brahala jeung nyembah ka arca. Di dinya ogé Allah nandeskeun sipat-Na salaku Allah anu sirik. Di dinya deuih Mantenna netepkeun prinsip yén Mantenna nyimpen hukuman pikeun jalma-jalma jahat nepi ka turunan anu katilu jeung kaopat. Sapuluh Parentah téh mangrupa salinan tina tabiat Kristus.
“For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.
“Ku lantaran panolakan maranéhna ka Kristus, jeung ku akibat-akibat anu tuluy nyusulna, maranéhna téh nanggung tanggung jawab. Dosa hiji bangsa jeung karuksakan hiji bangsa téh asalna tina para pamingpin agama.”
“In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.
“Naha dina urang ayeuna henteu kénéh pangaruh-pangaruh anu sarua keur lumangsung? Tina para panggarap kebon anggur PANGERAN, naha henteu loba anu nuturkeun tapak-lacak para pamingpin Yahudi? Naha para guru agama henteu keur nyasabkeun manusa tina pamenta-pamenta anu écés dina firman Allah? Gantina ngadidik maranéhna dina ta’at ka hukum Allah, naha maranéhna henteu ngadidik maranéhna dina palanggaran? Tina loba mimbar gareja, rahayat diajarkeun yén hukum Allah henteu ngariungkeun ka maranéhna. Tradisi, katetepan, jeung kabiasaan manusa diagung-agungkeun. Kasombongan jeung rasa puas kana diri sorangan ku sabab kurnia-kurnia Allah dipiara, ari panungtutan Allah dipopohokeun.”
“In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.
“Dina nyingkirkeun hukum Allah, manusa henteu nyaho naon anu keur maranéhna lakukeun. Hukum Allah téh mangrupa salinan tina tabiat-Na. Eta ngamuat prinsip-prinsip Karajaan-Na. Sing saha anu nolak narima prinsip-prinsip ieu, nempatkeun dirina sorangan di luar jalur tempat berkah-berkah Allah ngalir.” Christ’s Object Lessons, 305.
The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.
Watek Kristus teh gambar Mantenna, jeung éta ngawengku yén Mantenna teh Allah anu timburu. Katimburuan Allah kaciri dina Kristus waktu Mantenna dua kali ngabersihan Bait Allah. Dina ngabersihan Bait Allah anu kahiji, murid-murid anu nyaksian eta karya tuluy kaingetkeun yén Kitab Suci nyebut kana katimburuan Allah.
And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.
Jeung Paska urang Yahudi geus deukeut, tuluy Yesus angkat ka Yerusalem. Di Bait Allah Anjeunna manggihan jelema-jelema anu ngajual sapi, domba, jeung japati, sarta nu tukeur duit keur calik di dinya. Sanggeus Anjeunna nyieun pecut tina tali-tali leutik, maranehna kabeh diusir ku Anjeunna ti Bait Allah, kitu deui domba-domba jeung sapi-sapi; duit para panukeur duit ditumpahkeun ku Anjeunna, sarta méja-méjana dibalikeun. Sarta ka nu ngajual japati Anjeunna ngandika, “Bawa ieu barang-barang ti dieu; ulah jadikeun bumi Rama Kami jadi tempat dagang.” Jeung murid-murid-Na émut yen geus katulis, “Kagigihan ka bumi-Mu geus ngaduruk Kami.” Yohanes 2:13–17.
In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.
Dina Kitab Suci, boh dina basa Ibrani boh dina basa Yunani, kecap “getol” ogé mangrupa kecap “sirikan.” Éta téh kecap anu sarua. Nalika Kristus nyucikeun Bait Allah, Anjeunna nembongkeun kasirikan Allah, nyaéta sipat tina karakter Allah anu diidéntifikasi dina parentah anu kadua, sarta éta hususna dinyatakeun ngalawan panyembahan brahala. Nalika Musa turun ti gunung bari mawa dua loh, tuluy ngartos kana naon anu geus dipigawé ku Harun jeung naon anu keur dipigawé ku éta bangsa, anjeunna mecahkeun dua loh éta. Dua loh éta mangrupikeun gambaran anu sajati tina kasirikan, sabab éta téh ngagambarkeun sacara lahiriah anu ngidéntifikasi Allah salaku Allah anu sirik. Nalika Musa mecahkeun dua loh éta, anjeunna keur nembongkeun pisan kasirikan anu diidéntifikasi dina parentah anu kadua.
And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.
Tuluy Musa malik, turun ti gunung, bari dua loh kasaksian aya dina leungeunna; eta loh ditulisan dina dua sisina; boh dina sisi hiji boh dina sisi séjén, aya tulisanana. Jeung eta loh téh karya Allah, sarta tulisanana téh tulisan Allah, dipahat dina eta loh. Ari waktu Yosua ngadéngé sora jalma-jalma anu keur ngagorowok, manéhna ngomong ka Musa, “Aya sora perang di pasanggrahan.” Tapi saur Musa, “Éta lain sora jalma anu ngagorowok lantaran meunang unggul, lain deuih sora jalma anu ceurik lantaran kaéléhkeun; tapi sora jalma anu keur nyanyi anu ku kuring kadéngé.” Jeung kajadian, pas anjeunna geus deukeut ka pasanggrahan, anjeunna ningali anak sapi éta jeung jogédna; tuluy amarah Musa jadi ngagedur, sarta anjeunna ngalungkeun eta loh tina leungeunna, tuluy ngarempagkeunana di handapeun gunung. Budalan 32:15–19.
The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”
Dua loh éta nya éta kasaksian ngeunaan tabiat Allah. Tabiat Allah téh gambar anu kudu kabentuk dina manusa ku jalan kabeneran Kristus. Dua loh éta nya éta gambar anu sajati tina timburu, sarta Harun geus nyieun gambar timburu anu palsu dina waktu anu sarua nalika gambar timburu anu sajati keur dipasrahkeun ka Israil baheula. Jalma-jalma anu geus ngabogaan Kristus kabentuk di jero dirina miboga gambar-Na, jeung jubah kabeneran-Na, tapi jalma-jalma anu ngarayakeun jeung Harun keur ngibing bari taranjang, sabab maranéhna téh urang Laodikia. Urang Laodikia téh “sangsara, jeung melarat, jeung miskin, jeung buta, jeung taranjang.”
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.
Jeung waktu Musa ningali yén bangsa éta taya pakéan; (sabab Harun geus ngajadikeun maranéhna taya pakéan nepi ka jadi kahinaan di antara musuh-musuhna). Budalan 32:25.
In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.
Dina taun 1856, tujuh taun saméméh bagan palsu éta dijieun, boh James boh Ellen White parantos ngaidentifikasi yén gerakan éta geus ngalih kana kaayaan Laodikea. Dina taun 1863, Adventisme sacara rohani sarua “taranjang”-na jeung Israél baheula anu sacara harfiah “taranjang” nalika maranéhna nari ngurilingan gambar timburu anu palsu. Palsu anu geus dijieun ku Harun éta nyaéta brahala tina emas, tapi éta mangrupa gambar anak sapi, anu mangrupa sato galak. Éta téh gambar sato galak, sarta ogé gambar pikeun sato galak. Anak sapi emas éta mangrupa gambar sato galak, tapi éta ogé geus dipasrahkeun ka déwa-déwa anu ku Harun sacara teu bener dinyatakeun minangka nu geus ngabébaskeun Israél tina pangbeungkeutan Mesir.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.
Jeung anjeunna narima éta tina leungeun maranéhna, tuluy ngawangunna ku pakakas pahat, sanggeus dijadikeun anak sapi tuangan; sarta maranéhna nyarita, “Ieu allah-allah maranéh, heh Israil, anu geus mawa maranéh naék kaluar ti tanah Mesir.” Jeung nalika Harun ningali éta, anjeunna ngadegkeun hiji altar di hareupeunana; tuluy Harun ngadawuhkeun pangumuman, pokna, “Isukan aya hiji pesta ka PANGERAN.” Isukna maranéhna hudang isuk-isuk kénéh, tuluy ngahaturkeun kurban beuleuman sarta mawa kurban karapihan; sarta jalma-jalma calik pikeun dahar jeung nginum, tuluy maranéhna gugah pikeun ulin. Budalan 32:4–6.
The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).
Anak sapi emas téh mangrupakeun gambaran hiji sato galak, tapi éta dipasrahkeun ka allah-allah palsu, ku sabab éta ogé jadi hiji gambaran (kurban) ka éta sato galak. Eta gambaran dijieun tina emas, anu mangrupa lambang Babul, sarta éta téh anak sapi, anu mangrupa wangun kurban pangluhurna dina palayanan Bait Suci. Eta dipasrahkeun ka allah-allah Mesir. Babul Rahasia (sabab sakabéh kasaksian nubuat ngarah ka ahir dunya) diwangun ku hiji awéwé nu nunggang kana hiji sato galak. Sato galak anu ditunggang ku éta awéwé nyaéta Perserikatan Bangsa-Bangsa (sapuluh raja), sarta mangrupa lambang naga, ateisme, jeung Mesir. Awéwé éta sorangan mangrupa tandingan palsu tina garéja sajati Allah. Anak sapi emas anu dipasrahkeun ku Harun ka allah-allah Mesir ngalambangkeun palacur agung dina Wahyu tujuh belas, nyaéta Babul (emas), nu nunggang kana hiji sato galak (Mesir) jeung hiji garéja palsu (anak sapi).
At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.
Dina waktu anu sarua Harun ngadegkeun hiji altar, anu, sakumaha kakara dijelaskeun, ngagambarkeun Kristus, altar nu sajati. Tuluy anjeunna netepkeun hiji sistem ibadah palsu, sabab anjeunna ngumumkeun hiji pésta pikeun Gusti dina poé isukna. Anak sapi emas Harun téh hiji gambar “ka” jeung “pikeun” sato galak éta, sarta éta diteundeun “di hareupeun” hiji Kristus palsu, jeung hiji poé dipisahkeun husus pikeun ngarayakeun sistem ibadah palsuna.
The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.
Amérika Sarikat nyaéta kakawasaan anu ngadegkeun hiji gambar pikeun sato galak éta, tuluy maksa dunya supaya nuturkeun conto na. Amérika Sarikat miboga kakawasaan pikeun maksa éta sistim ibadah ka sakuliah dunya, sarta éta dipigawé di payuneun sato galak éta, “di hareupeun” éta.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.
Tuluy kuring nenjo hiji sato galak deui naék ti jero bumi; tandukna dua, siga anak domba, ari omongna mah kawas naga. Jeung manéhna ngalaksanakeun sakabéh kakawasaan sato galak anu kahiji di hareupeunana, sarta nyababkeun bumi jeung sakur anu nyicingan éta supaya nyembah ka sato galak anu kahiji, anu tatu maéhna geus cageur. Wahyu 13:11, 12.
The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.
Jalma dosa, nyaéta kapausan, nya éta sato galak laut dina Wahyu tilu welas. Nalika Amérika Sarikat nyarita saperti naga, dina hukum Minggu anu moal lila deui datang, mangka harita mimiti maksa dunya pikeun ngadegkeun hiji gambar pikeun sato galak “di hareupeun” éta. Sato galak anu aya di hareupeun Amérika Sarikat (sato galak bumi), nyaéta kapausan (sato galak laut). Kapausan téh Kristus palsu, sarta Harun geus ngadegkeun gambar emasna di hareupeun Kristus palsu, sabab Kristus téh altar anu sajati. Harun tuluy ngadegkeun hiji sistem ibadah palsu saperti dilambangkeun ku pangumuman poé raya anu baris lumangsung dina poé isukna. Amérika Sarikat ogé maksa hiji sistem ibadah palsu, sarta éta ogé patali jeung hiji poé ibadah palsu.
When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.
Nalika Musa nurun ti gunung, pasualan téh lumangsung antara gambar rasa timburu anu sajati jeung anu palsu—gambar Kristus atawa gambar Iblis. Anu palsu éta ngamuat Kristus palsu (mezbah), pangalaman palsu (Laodikea), poé ibadah palsu (“isukan téh poe raya pikeun PANGERAN”). Pambangkangan anak sapi emas ngalambangkeun pambangkangan hukum Minggu anu baris geura datang, tapi ogé ngalambangkeun pambangkangan Adventisme Laodikea dina taun 1863.
In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.
Dina taun 1863, hiji méja palsu diwanohkeun pikeun nutupan permata-permata tina impian Miller sakumaha diwakilan dina dua méja Habakkuk. Dua méja éta geus ditipikeun ku dua loh anu ditarima ku Musa di gunung. Dina taun 1863, hiji hubungan légal dijieun jeung pamaréntah Amérika Sarikat, ku kituna mungkas gerakan Millerite sarta sacara légal ngadaptarkeun gerakan Laodikea minangka garéja Advent Poé Katujuh. Hubungan éta diwakilan ku gambar sato galak milik Harun, anu sacara nubuat ditétélakeun minangka gabungan Garéja jeung Nagara, ku kituna ngetipikeun yén kaum Millerite ngadegkeun hiji hubungan Garéja-Nagara dina taun 1863, sarta ogé ngetipikeun Amérika Sarikat dina hukum Minggu anu geura datang.
Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.
Jalma-jalma bodo anu ngariung bari nari taranjang milik Harun, anu ngagambarkeun pangalaman palsu Laodikea, sarua saperti gerakan Millerite anu geus jadi kitu dina taun 1856. Pangalaman rohani anu dilambangkeun ku jalma-jalma bodo anu nari milik Harun dipatalikeun sabalikna jeung pangalaman Musa, anu keur nembongkeun kacemburuan tina tabiat Allah ngalawan panyembahan brahala. “Tari” dina nubuat mangrupa lambang panipuan, jeung jalma-jalma bodo anu nari milik Harun ogé ngagambarkeun panipuan anu ditimbulkeun ku Amérika Sarikat nalika éta maksa dunya pikeun “nari” nurut kana rombongan musik Nebukadnésar, bari sundal Tirus ngahaleuangkeun lagu-laguna.
In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.
Dina taun 1863, gerakan Millerite Laodikea robah jadi gareja Advent Poé Katujuh Laodikea anu kadaptar sacara hukum. Sakumaha geus dipikawanoh dina tulisan-tulisan saméméhna, dina taun 1863, Yérikho diwangun deui, sabab Yérikho téh lambang kamakmuran Laodikea sarta ngawula minangka tandingan palsu tina kota Yérusalém. Dina taun 1863, asupna bagan nubuat palsu ngagambarkeun pangulangan sajarah Harun, anak sapi emas, jeung jalma-jalma bodo anu nari. Sajarah pembébasan Laut Beureum geus sababaraha kali dipaké ku Sister White pikeun ngagambarkeun sajarah Adventisme mimiti, sarta panerapan ieu saluyu pisan jeung sajarah Musa jeung Harun dina pasulayan ngeunaan gambar kajurung timburu.
In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.
Dina taun 1863, generasi kahiji Adventisme Laodisea mimiti nalika hiji gambar timburu diteundeun di lawang (garéja), anu aya di hareupeun altar (Kristus). Generasi kahiji éta tuluy “asup” kana sajarah kakajian anu beuki ngaronjat.
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 8:5.
Geus manéhna ngadawuh ka kuring, “Anaking manusa, ayeuna angkatkeun panon maneh ka arah kalér.” Tuluy ku kuring diangkat panon ka arah kalér, jeung behold, di beulah kalér, di lawang gapura altar, aya ieu arca timburu dina panto asup. Ezekiel 8:5.
We will continue these considerations in the next article.
Urang baris neraskeun ieu panimbangan dina artikel salajengna.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Naon kaayaan urang dina mangsa anu pikasieuneun jeung khidmat ieu? Aduh, kumaha kasombongan keur marak di jero garéja, kumaha kamunafikan, kumaha panipuan, kumaha kacinta kana pakéan, kagampangan, jeung hiburan, kumaha kahayang pikeun kaunggulan! Sadaya dosa ieu geus ngahalangan pikiran, nepi ka perkara-perkara anu langgeng henteu kauninga. Naha urang moal nalungtik Kitab Suci, supaya urang terang di mana ayana urang dina sajarah dunya ieu? Naha urang moal jadi ngarti ngeunaan pagawean anu keur dilaksanakeun pikeun urang dina mangsa ieu, jeung ngeunaan kalungguhan anu kuduna dicepeng ku urang salaku jalma-jalma dosa salila pagawean panebusan ieu keur lumangsung? Lamun urang boga rasa paduli kana kasalametan jiwa urang, urang kudu ngadamel robahan anu pasti. Urang kudu neangan Pangeran kalawan tobat anu sajati; urang kudu, kalayan kaduhung jiwa anu jero, ngaku dosa-dosa urang, supaya éta dosa-dosa dipupus.”
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Urang teu meunang deui cicing dina taneuh nu dipapag ku pangaruh panarajang. Urang keur gancang nyorang ka tungtung mangsa pangujian urang. Mugi unggal jiwa nanya ka dirina, Kumaha kaayaan kuring di payuneun Allah? Urang teu nyaho sabaraha engké ngaran urang bisa disebut ku biwir Kristus, sarta perkara urang diputuskeun pikeun salalawasna. Naon, oh, naon engkéna ieu putusan téh? Naha urang bakal diitung jeung anu bener, atawa urang bakal diasupkeun kana golongan anu jahat?”
“Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.
“Hayu gareja hudang, sarta tobat tina sagala panyimpanganana di payuneun Allah. Hayu para pangawal hudang, sarta ngagorowokkeun tarompet kalayan sora anu pasti. Ieu téh hiji pangéling anu tangtu anu kudu diproklamasikeun ku urang. Allah maréntahkeun ka para palayan-Na, ‘Sora-sorakeun, ulah nahan-nahan, angkatkeun sora maneh kawas tarompet, sarta béjakeun ka umat Kami palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosa maranéhna’ (Yesaya 58:1). Perhatian umat kudu kahontal; lamun ieu teu bisa dilakonan, sakabéh usaha moal aya gunana; sanajan aya malaikat ti sawarga turun sarta nyarita ka maranéhna, kecap-kecapna moal mawa mangpaat leuwih ti batan lamun anjeunna nyarita kana ceuli pati anu tiis.”
“The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.
“Garéja kudu hudang kana lampah. Roh Allah moal kungsi sumping nepi ka manéhna nyiapkeun jalan. Kudu aya pamariksaan hate anu temen. Kudu aya doa anu ngahiji tur tagen, sarta ku iman nangkep jangji-jangji Allah. Kudu aya, lain ngawurukkeun awak ku karung saperti dina jaman baheula, tapi pangrendahan jiwa anu jero. Urang teu boga alesan anu pangheulana pisan pikeun muji diri jeung ngagungkeun diri. Urang kudu ngarendahkeun diri di handapeun panangan Allah anu kawasa. Anjeunna bakal nembongan pikeun ngahibur jeung ngaberkahan jalma-jalma anu sajati neangan ka Anjeunna.” Selected Messages, buku 1, 125, 126.