The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Opat kalakuan geuleuh dina Ezekiel pasal dalapan ngabalukarkeun para pamingpin garéja Laodikea milik Allah dina poé pamungkas sujud ka panonpoé, ku kituna narima tanda sato galak. Dina pasal saterusna, anu mangrupa visi anu sarua, digambarkeun jalma-jalma dina garéja Allah dina poé pamungkas anu narima meterai Allah. Sadérék White ngainpokeun ka urang yén pemeteraian dina Ezekiel pasal salapan téh sarua jeung pemeteraian anu dilambangkeun dina Wahyu pasal tujuh. Allah ngahakiman hiji bangsa dina turunan katilu jeung kaopatna, sarta opat kalakuan geuleuh dina Ezekiel nandaan opat turunan pangbarontakan anu dimimitian dina taun 1863, nalika Adventisme Laodikea ngenalkeun palsu tina dua loh Habakuk anu geus dipaparinkeun minangka lambang hubungan perjangjian antara Allah jeung umat-Na, sakumaha dua loh Sapuluh Parentah kungsi dipaparinkeun dina awal Israil baheula.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
Anak sapi emas Harun mangrupikeun hiji gambar palsu, lambang pambrontakan anu nembongan pas Allah keur ngahasilkeun dua loh batu anu ngawakilan hiji gambar rasa cemburu anu sajati. Anak sapi emas Harun ngalambangkeun chart 1863 palsu, anu geus ngaleungitkeun “tujuh kali,” tina Imamat dua puluh genep tina pekabaran éta babarengan jeung nubuat-nubuat waktu lianna. Ku kituna, Adventisme Laodikea ngadegkeun hiji gambar rasa cemburu dina awal pisan sajarahna, sakumaha Harun geus ngalakukeun dina sajarah awal Israil baheula, jeung sakumaha Yerobeam geus ngalakukeun dina sajarah awal karajaan kalér Éfraim.
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
“tujuh kali,” dina Imamat dua puluh genep, nya éta nubuat waktu anu kahiji anu dipingpin ku Miller pikeun kaharti, sarta éta ogé permata kahiji tina waktu nubuat anu disisihkeun dina pamarontakan taun 1863. Taun 1863 nandaan mimiti ditutupanana permata-permata tina impian Miller sarta diasupkeunana permata-permata jeung duit logam palsu. “tujuh kali,” éta nya éta batuuru anu ditampik ku para tukang ngawangun. Dina taun 1863, maranéhanana anu kungsi jadi para tukang ngawangun bait Millerite anu nyisihkeun batuuru tina “tujuh kali,” tapi dina poé-poé panungtungan batu éta ayeuna jadi batu pangutamana dina juru. Batu éta ngalambangkeun Batu Karang anu Langgeng, sarta éta ogé dilambangkeun ku poé anu geus didamel ku Gusti, sabab éta mangrupakeun lambang tina reureuh Sabat pikeun tanah. Dina taun 1844, Adventisme Millerite nyaram sistem ibadah palsu Yérobéam, sarta misah ti “jamaah para pangolok-olok” anu geus “girang” ku kuciwa anu kahiji.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
Para tukang ngawangun diparéntahkeun sangkan ulah kungsi balik deui ka “pasamuan para panyindiran,” sakumaha nabi Yudea kungsi diparéntahkeun pikeun mulang ka Yerusalem ngalangkungan jalan anu béda ti jalan anu kungsi mawa anjeunna ka 1844. Jalan anu kungsi mawa anjeunna ka 1844 téh nya éta jalan anu kungsi ditinggalkeunana, nyaéta Protestantisme, jeung dina sajarah éta Protestantisme geus jadi Protestantisme murtad. Para tukang ngawangun diparéntahkeun sangkan ulah kungsi balik deui ka “pasamuan para panyindiran,” sarta maranéhna diparéntahkeun supaya henteu ngadahar kadaharan maranéhna atawa nginum cai maranéhna. Para tukang ngawangun geus ngadahar kitab leutik anu aya dina panangan malaikat dina taun 1840, sarta kadaharan éta amis dina sungut maranéhna.
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
Dahar jeung nginumna nubuat ngagambarkeun metodologi anu dipaké pikeun nalungtik Alkitab. Kaum Millerit dipaparin hiji cara anu husus pikeun nalungtik Firman Allah, sarta aturan-aturan éta ngahasilkeun amanat Kitab Suci anu sakabéhna béda ti anu dihasilkeun ku para teolog Protestanisme murtad jeung Katolik ku metodologi maranéhna anu geus ruksak. Para tukang ngawangun, anu ogé nyaéta nabi Yudea, teu meunang mulang pikeun dahar atawa nginum tina metodologi boh Protestanisme murtad boh Katolik. Nabi Yudea ngalakukeun éta pisan, ku kituna nandaan yén Adventisme Laodikea bakal ngalakukeun éta pisan dina taun 1863, sabab dina taun 1863 maranéhna ngagunakeun argumentasi teologis Protestanisme murtad pikeun nampik panerapan Miller ngeunaan “tujuh kali,” sahingga ngadegkeun arca timburu Harun jeung Yerobeam. Ku kituna, generasi kahiji Adventisme Laodikea geus dimimitian.
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Sanggeus éta nabi ti Yudea patepang jeung Yerobeam, manéhna mimiti neruskeun lalampahanana balik ka Yudea, tapi manéhna teu kungsi nepi. Ieu nabi ngagambarkeun Adventisme Laodikea, anu, nurutkeun ilham, asup kana gerakan Millerite dina taun 1856. Sadérék White teu kungsi mundur tina netepkeun Adventisme minangka Laodikea, jeung teu aya bukti Alkitabiah yén Laodikea kungsi robah. Aya jalma-jalma anu ninggalkeun pangalaman Laodikeana masing-masing sacara pribadi, tapi minangka hiji garéja Laodikea baris dimuntahkeun kaluar tina sungut Gusti, sabab Laodikea hartina “hiji umat anu dihukum.” Adventisme ngagunakeun éta harti pikeun ngaku yén éta ngagambarkeun garéja anu aya salila mangsa pangadilan di Bait Suci sawarga. Dina kabutaanna maranéhna ngaku unsur Pangadilan Panalungtikan tina harti Laodikea, tapi teu bisa ningali Pangadilan Palaksanaan anu écés kagambarkeun dina ngaran maranéhna.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because 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. Revelation 3:14–17.
Jeung ka malaikat jamaah urang Laodikia tuliskeun kieu: Kieu saur Sang Amin, saksi anu satia jeung leres, pangawitan ciptaan Allah; Kami uninga kana sagala pagawéan maneh, yen maneh lain tiis lain panas: hadéna mah maneh tiis atawa panas. Ku sabab kitu, lantaran maneh haneut-haneut kuku, lain tiis lain panas, ku Kami rek dimuntahkeun maneh tina sungut Kami. Sabab maneh nyebut, Kami beunghar, geus loba harta banda, jeung teu butuh nanaon deui; padahal maneh teu nyaho yen saenyana maneh téh nalangsa, pikasediheun, miskin, buta, jeung taranjang. Wahyu 3:14–17.
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
Nabi ti Yudea ahirna dikurebkeun babarengan jeung nabi palsu anu kungsi nipu anjeunna nepi ka dahar kadaharanana jeung nginum inumanana. Maranéhna duaan ahirna aya dina kubur anu sarua, jeung nabi tukang bohong ti Betel (garéja palsu), nyebut anjeunna dulur nalika anjeunna pupus.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.
Ayeuna aya saurang nabi kolot cicing di Betel; anak-anakna datang sarta nyaritakeun ka anjeunna sagala lampah anu geus dipigawé ku jalmi Allah dina poé éta di Betel; kecap-kecap anu geus diucapkeunana ka raja, éta ogé dicaritakeun ku maranéhna ka bapana. Sarta bapana ngadawuh ka maranéhna, “Ngaliwatan jalan mana anjeunna indit?” Sabab anak-anakna geus ningali jalan anu diliwatan ku jalmi Allah anu datang ti Yuda. Tuluy anjeunna ngadawuh ka anak-anakna, “Pelaskeun kalde pikeun kuring.” Ku maranéhna dipelaskeun kalde pikeun anjeunna, tuluy anjeunna numpak éta, sarta indit ngudag jalmi Allah, tuluy manggihan anjeunna keur diuk handapeun hiji tangkal ek; sarta anjeunna nanya ka anjeunna, “Naha maneh jalmi Allah anu datang ti Yuda?” Anjeunna ngawaler, “Enya, kuring.” Tuluy anjeunna ngadawuh ka anjeunna, “Hayu ka imah kuring, jeung dahar roti.” Tapi anjeunna ngawaler, “Kuring moal bisa balik bareng jeung anjeun, atawa asup jeung anjeun; kitu deui kuring moal dahar roti atawa nginum cai jeung anjeun di ieu tempat; sabab geus diucapkeun ka kuring ku pangandika PANGERAN, ‘Anjeun ulah dahar roti atawa nginum cai di dinya, sarta ulah balik deui ngaliwatan jalan anu ku anjeun ditempuh nalika datang.’” Anjeunna ngadawuh ka anjeunna, “Kuring ogé nabi saperti maneh; sarta hiji malaikat geus nyarita ka kuring ku pangandika PANGERAN, pokna, ‘Bawa anjeunna balik jeung maneh ka imah maneh, supaya anjeunna dahar roti jeung nginum cai.’” Tapi anjeunna ngabohong ka anjeunna. Ku kituna anjeunna balik deui babarengan jeung anjeunna, sarta dahar roti di imahna, jeung nginum cai. Jeung kajadian, basa maranéhna keur calik dina méja, pangandika PANGERAN sumping ka nabi anu geus mawa anjeunna balik; sarta anjeunna sasambat ka jalmi Allah anu datang ti Yuda, pokna, “Kieu timbalan PANGERAN, ‘Ku sabab maneh geus henteu nurut kana pangandika PANGERAN, sarta teu ngajaga parentah anu diparentahkeun ku PANGERAN Allah maneh ka maneh, tapi geus balik deui, sarta geus dahar roti jeung nginum cai di tempat anu ku PANGERAN geus diucapkeun ka maneh, “Ulah dahar roti, jeung ulah nginum cai,” mangka layon maneh moal nepi ka kuburan karuhun maneh.’” 1 Raja-raja 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
Amanat malaikat anu kadua dina usum panas taun 1844 nyaéta netelakeun yén gareja-gareja Protestan geus ragrag sarta jadi putri-putri Katolik. Adventisme Millerit geus nyaur lalaki jeung awéwé sangkan ninggalkeun éta denominasi-denominasi, sabab cicing kénéh di jerona hartina maot rohani jeung langgeng. Nabi palsu ti Betel ngalambangkeun sistem agama anu diadegkeun di Betel ku Yarobeam. Éta téh hiji sistem anu ngadegkeun hiji gambar pikeun sato galak, sarta sato galak anu ditiron téh nyaéta sato galak Katolik. Kaum Protestan tetep ngaidéntifikasi dirina salaku Protestan, tapi maranéhna ogé tetep nitenan poé panonpoé minangka poé ibadah, anu mangrupakeun tanda kakawasaan Katolik.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
Kaum Protestan ngaku dirina Protestan, sanajan hiji-hijina harti tina Protestan téh nya éta nangtang Roma, jeung ku kituna pangakuan maranéhna téh mangrupa hiji gambar tina garéja Roma, sabab manéhna ngaku dirina hiji lembaga Kristen, sanajan manéhna teu boga alesan biblis pikeun éta pangakuan. Pangakuan manéhna dumasar kana kakawasaan kosong tina tradisi jeung kabiasaan, anu sarua jeung kakawasaan palsu anu dipaké ku Protestanisme nalika maranéhna ngaku dirina Protestan. Ieu téh logika anu sarua anu geus ngabutakeun umat Advent Poé Katujuh nepi ka percaya yén minangka urang Laodikia, maranéhna masih aya dina hubungan perjangjian anu aman. Ieu téh kakawasaan palsu anu sarua anu ku Israél baheula diproklamasikeun nalika maranéhna nyebutkeun, “Bait Allah, bait Allah téh kami.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Panggeuing éta teu dipaliré ku bangsa Yahudi. Maranéhna mopohokeun Allah, sarta leungiteun tetempoan kana hak istiméwa maranéhna anu luhur minangka wawakil‑Na. Berkah-berkah anu geus ditarima ku maranéhna teu mawa berkah ka dunya. Sagala kaunggulan maranéhna dipaké pikeun ngamulyakeun dirina sorangan. Maranéhna ngarampas ti Allah pangabdian anu dipénta‑Na ti maranéhna, sarta maranéhna ogé ngarampas ti sasama manusa pituduh agama jeung conto hirup anu suci. Saperti pangeusi dunya saméméh caah, maranéhna nuturkeun sagala imajinasi tina haté maranéhna anu jahat. Ku kituna maranéhna ngajadikeun perkara-perkara suci katingali minangka hiji olok-olok, bari nyebut, ‘Bait PANGERAN, bait PANGERAN, ieu teh’ (Yeremia 7:4), padahal dina waktu anu sarua maranéhna keur nyalahgambarkeun tabiat Allah, ngahina ngaran‑Na, jeung ngotoran tempat suci‑Na.”
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Para patani anu geus dipasrahkeun ngurus kebon anggur milik Gusti téh henteu satia kana kapercayaan anu dipasrahkeun ka maranéhna. Para imam jeung guru-guru téh lain pangajar anu satia pikeun rahayat. Maranéhna henteu nempatkeun kahadéan jeung welas asih Allah, kitu deui hak-Na pikeun dipikanyaah jeung dilayanan ku maranéhna, salawasna di hareupeun rahayat. Eta para patani téh neangan kamulyaan pikeun dirina sorangan. Maranéhna hayang ngarebut hasil-hasil kebon anggur éta. Maranéhna ngupayakeun supaya perhatian jeung panghormat dipuseurkeun ka dirina sorangan.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
Dina taun 1863 gerakan kaum Milleris réngsé, tapi éta geus eureun jadi gerakan urang Filadelfia dina taun 1856. Panolakan kana amanat Musa (“tujuh kali”), anu ditepikeun ku Élia (William Miller), dipiceun, sarta panolakan éta dumasar kana métodologi nabi bohong ti Bétel. Taun 1863 nyaéta ahir genep puluh lima taun anu dimimitian dina 1798, sarta éta mangrupa ahir tina nubuat Yesaya pasal tujuh.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Sarta dina mangsa Ahaz putra Yotam, putra Uzia, raja Yuda, kajadian yén Resin raja Siria jeung Pekah putra Remalya, raja Israil, maju ngalawan Yerusalem pikeun merangan éta, tapi maranéhna teu sanggup ngéléhkeun éta. Geus kitu dibéjakeun ka kulawarga Daud, kieu cenah, “Siria geus ngahiji jeung Epraim.” Tuluy haténa ngageter, kitu deui haté rahayatna, saperti tatangkalan di leuweung oyag ku angin. Mangka PANGERAN ngandika ka Yesaya, “Kaluarlah ayeuna rek papanggih jeung Ahaz, maneh jeung Syear-Yasyub anak maneh, di tungtung saluran cai balong luhur, di jalan gedé ka sawah tukang ngumbah lawon. Jeung sebutkeun ka anjeunna, ‘Awas, tenang baé; ulah sieun, ulah nepi ka leuleus haté ku lantaran dua tunggul seuneu anu ngaluarkeun haseup ieu, ku lantaran amarah hebatna Resin jeung Siria, jeung putra Remalya. Ku sabab Siria, Epraim, jeung putra Remalya geus nyieun rancangan jahat ngalawan maneh, pokna: Hayu urang maju ngalawan Yuda, urang geumpeurkeun éta, urang bobol éta pikeun kapentingan urang, sarta urang angkat hiji raja di tengah-tengah éta, nya éta putra Tabeal.’ Kieu timbalan Gusti ALLAH, ‘Éta moal nangtung, jeung moal kajadian. Sabab huluna Siria téh Damsik, jeung huluna Damsik téh Resin; sarta dina genep puluh lima taun deui Epraim bakal dipatahkeun, nepi ka henteu deui jadi hiji bangsa. Jeung huluna Epraim téh Samaria, jeung huluna Samaria téh putra Remalya. Lamun maranéh teu percaya, tangtu maranéh moal diteguhkeun.’” Yesaya 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
Nubuat genep puluh lima taun dina ayat dalapan netelakeun yén “dina jero” mangsa genep puluh lima taun éta, karajaan kalér anu ngawengku sapuluh kaom bakal dibawa kana panangkaran. Titingalian éta dicatet dina taun 742 SM, sarta salapan welas taun ti harita, dina 723 SM, Éfraim dipaburencaykeun jeung dibawa kana panangkaran ku urang Asyur. Dina 677 SM, dina ahir genep puluh lima taun éta, raja Manasé katéwak sarta dibawa ka Babul. Titik awal dina 742 SM nandaan hiji perang sipil antara karajaan kalér jeung karajaan kidul Israél, sakumaha 1863 nandaan puseur pisan tina Perang Sipil di Amérika Sarikat antara Kalér jeung Kidul. Nubuat éta diproklamasikeun ku Yesaya di tanah mulya anu literal (Yuda), sarta nubuat taun 1863 kacumponan di tanah mulya anu rohani (Amérika Sarikat).
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Aya tilu waymark dina nubuat genep puluh lima taun. Perang sipil taun 742 SM dituturkeun ku salapan welas taun saterusna ku paburencayna karajaan kalér, dina taun 723 SM. Dina ahir genep puluh lima taun éta, karajaan kidul dipaburencaykeun. Nubuatan éta, kaasup awal jeung ahirna, ngagambarkeun duanana “indignations” Allah ngalawan karajaan kalér jeung kidul, sarta dua indignations éta didahului ku salapan welas taun dina titik awalna masing-masing, tuluy dituturkeun deui ku salapan welas taun sanggeus kajadianana tergenap.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
Sakabéh struktur kiastik éta nandakeun hiji mangsa perang sipil antara kalér jeung kidul anu nandaan awal jeung ahirna. Di tengah-tengah awal jeung ahir éta, dua pihak anu silih lawan dina perang sipil éta duanana dibawa kana pangbudakan, sarta dina genep puluh lima taun nalika maranéhna dikumpulkeun kaluar tina kaayaan pangbudakan maranéhna anu silih paburencay jadi hiji bangsa, maranéhna ngahontal taun 1863, anu mangrupa tanggal Proklamasi Emansipasi anu ngabébaskeun para budak. Nubuat ngeunaan hiji perang sipil di Yuda literal dipungkas dina perang sipil di Yuda rohani, sabab Isa salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara, margi Anjeunna téh Alfa jeung Omega.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
Sajarah taun 1863 dipidangkeun ku sajarah taun 742 SM, nalika nabi Yesaya, babarengan jeung putrana, nganteurkeun hiji amanat ka raja Yuda anu jahat (Ahas). Taun 742 SM dina petikan éta dipidangkeun ku kasaksian ngeunaan raja Ahas, anu jadi raja Yuda sarta anu geus nutup palayanan tempat suci Allah, jeung geus maréntahkeun imam agungna pikeun ngadegkeun hiji modél Bait Allah Siria pas di jero lingkungan tempat suci Allah di bumi.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
Dina sajarah raja jahat Ahaz (ditandaan minangka taun 742 SM ku nubuat Yesaya), pamingpin Yerusalem ngawanohkeun ibadah kapir (Katolik) kana garéja Allah, sakumaha Adventisme Laodikea mulang deui kana metodologi Protestanisme murtad pikeun miceun pesen Musa anu geus ditepikeun ku Elia. Dina taun 742 SM, Yesaya nyanghareupan raja jahat Yuda di tungtung saluran cai tina balong luhur, deukeut kebon tukang ngabeuleum lawon, sarta anjeunna mawa anakna babarengan jeung anjeunna waktu ngalakukeun éta. Ngaran anakna téh hiji tanda, sarta nalika nabi ti Yuda nyanghareupan raja Yerobeam, anjeunna ogé méré anjeunna hiji tanda.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Tenjo, abdi jeung barudak anu geus dipaparinkeun ku PANGERAN ka abdi, kami jadi tanda-tanda jeung kaajaiban-kaajaiban di Israil ti PANGERAN semesta alam, anu linggih di gunung Sion. Yesaya 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Ngaran putra Yesaya, “Shearjashub,” hartina “sésa bakal mulang.” Jalma-jalma anu “mulang,” anu nyusun golongan sésa éta, nyaéta jalma-jalma anu ngadagoan ka PANGERAN dina mangsa reureuh.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
Jeung kaula baris ngantosan ka PANGERAN, anu nyumputkeun rarayna ti kulawarga Yakub, sarta kaula baris ngarepkeun ka Anjeunna. Tingal, kaula jeung anak-anak anu parantos dipaparinkeun ku PANGERAN ka kaula, jadi tanda-tanda jeung kaajaiban-kaajaiban di Israil ti PANGERAN semesta alam, anu linggih di Gunung Sion. Yesaya 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
Nalika Yesaya papanggih jeung raja jahat Ahaz dina taun 742 SM, anjeunna ngawakilan jalma-jalma anu geus “nungguan,” sabab sakumna nabi keur nyarioskeun ngeunaan poé-poé panungtungan, sarta jalma-jalma anu “nungguan” dina poé-poé panungtungan téh nya éta jalma-jalma anu geus ngalaman kuciwa anu kahiji. Yeremia nyangka yén Allah geus ngabohong, sarta nahan hujan, jeung Yesaya nyangka yén Allah geus nyumputkeun “beungeut-Na ti kulawarga Yakub,” tapi Yesaya mutuskeun yén anjeunna bakal nungguan, sarta neangan PANGERAN, anu ngawakilan golongan “wijaksana” salila mangsa tunda tina eta tetenjoan. Jalma-jalma anu mémang balik sarta misahkeun anu mulya tina anu hina, anu bakal dijadikeun jurubicara Allah, geus disegel, ku kituna dipatalikeun sabalikna jeung jalma-jalma anu narima tanda sato galak.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
Jeung loba di antara maranéhna bakal titajong, tuluy murag, remuk, katerap, jeung katangkep. Beungkeutkeun ieu kasaksian, segelkeun ieu hukum di antara murid-murid Kami. Jeung kami bakal ngadagoan ka PANGERAN, anu nyumputkeun rarayna ti kulawarga Yakub, sarta kami bakal ngarep-ngarep ka Mantenna. Tingal, kami jeung barudak anu geus dipaparinkeun ku PANGERAN ka kami téh jadi tanda-tanda jeung kaajaiban-kaajaiban di Israil, ti PANGERAN sarwa bala, anu linggih di Gunung Sion. Jeung lamun maranéhna nyarita ka maranéh, Pilari ka maranéhna anu miboga roh wawuh, jeung ka para juru sihir anu nyiwit jeung ngagerendeng: naha hiji bangsa henteu kudu neangan ka Allahna? naha pikeun nu hirup ka nu paéh? Kana hukum jeung kana kasaksian: lamun maranéhna henteu nyarita nurutkeun ieu pangandika, éta ku sabab euweuh caang di maranéhna. Yesaya 8:16–20.
We will continue this study in the next article.
Urang baris neruskeun ieu pangajaran dina artikel salajengna.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Ieu lain kecap-kecap ti Sister White, tapi kecap-kecap ti Gusti, sarta utusan-Na geus masrahkeun éta ka abdi pikeun disanggakeun ka aranjeun. Allah nyaur ka aranjeun supaya ulah deui ngalampahkeun pagawean anu sabalikna jeung maksud-Na. Loba pituduh geus dipaparinkeun ngeunaan jalma-jalma anu ngaku urang Kristen padahal maranéhna keur nembongkeun sipat-sipat Iblis, ku roh, ku kecap, jeung ku lampah ngahalangan kamajuan bebeneran, sarta pasti keur nuturkeun jalan anu dipingpin ku Iblis. Dina karasana haténa maranéhna geus nyekel kawenangan anu sarua pisan lain bagian maranéhna, sarta anu teu pantes ku maranéhna dipaké. Saurna Guru Agung, ‘Kami baris ngabalikeun, ngabalikeun, ngabalikeun.’ Jalma-jalma nyebut di Battle Creek, ‘Bait PANGERAN, bait PANGERAN, kami ieu’ tapi maranéhna keur ngagunakeun seuneu biasa. Haténa teu dilemeskeun jeung teu ditaklukkeun ku rahmat Allah.” Manuscript Releases, volume 13, 222.