As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Sakumaha Yesaya nepikeun amanat anu dilambangkeun ku genep puluh lima taun (bab tujuh, ayat dalapan), ka pamingpin jahat Yerusalem, anjeunna ngalakukeunana di “sawah tukang ngabodaskeun” jeung di “tungtung saluran tina balong luhur,” dina taun 742 SM. Taun 742 SM ngalambangkeun taun 1863, sabab Yesus salawasna ngagambarkeun ahir ku awal. Pemberontakan taun 1863 saterusna ngalambangkeun hukum Minggu di Amérika Serikat, sabab Yesus salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara. Taun 1863 nyaéta mimiti garéja Advent Laodikea anu kadaptar sacara sah, jeung éta garéja ditinggalkeun suwung dina “lini gedé” hukum Minggu. Kumaha mungkin hiji korporasi anu sacara hukum diatur ku Nagara (lain sabalikna, nyaéta Garéja ngadalikeun Nagara), terus nanjeurkeun poé Sabat poe katujuh, dina mangsa nalika pamaréntah anu sarua éta sacara hukum ngalarang ibadah dina poé katujuh?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Dina awal jeung ahir palayanan Kristus, Anjeunna nyucikeun Bait Allah. Dina panyucian Bait Allah anu kahiji, Kristus nétélakeun yén para pamingpin geus ngajadikeun “bumi Rama-Na” jadi guha para maling, tapi dina panyucian Bait Allah anu panungtungan Anjeunna nétélakeun yén “imah maranéhna” ditinggalkeun ka maranéhna dina kaayaan taringgul. Israél baheula ngagambarkeun Israél modéren. Anjeunna ngadegkeun jeung nyucikeun bait Millerit dina awal Adventisme, tapi dina panyucian anu pamungkas, nyaéta panyucian saratus opat puluh opat rébu, Adventisme Laodikia dimuntahkeun kaluar tina sungut-Na, sarta “imah maranéhna” tuluy ditinggalkeun taringgul.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Yesaya aya di kebon tukang ngabodas lawon nalika anjeunna nyanghareupan raja Ahas. Kebon tukang ngabodas lawon ngalambangkeun panyucian anu dipigawe ku Utusan Perjangjian anu dadakan sumping ka Bait-Na, sarta nyucikeun putra-putra Lewi kawas ku “sabun tukang ngabodas lawon.” Panyucian ieu kalaksanakeun dina awal Adventisme, sarta bakal kalaksanakeun deui dina ahirna.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Tenjo, Kami rek ngintun utusan Kami, lan iya bakal nyawisaké dalan ana ing ngarsa-Ku; lan Pangéran, kang sira golèk, bakal dumadakan rawuh ing padalemané; iya iku utusaning prejanjian, kang dadi kasenenganing sira; tenjo, Panjenengané bakal rawuh, pangandikané Pangéran sarwa tumitah. Nanging sapa kang bisa tahan ana ing dina rawuhé? lan sapa kang bakal tetep ngadeg nalika Panjenengané ngatingal? awit Panjenengané iku kados geni panyepuh, lan kados sabuné wong ngumbah mori; Lan Panjenengané bakal lenggah minangka panyepuh lan panyuci salaka; lan Panjenengané bakal nucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kados emas lan salaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Sawisé iku pisungsungé Yéhuda lan Yérusalèm bakal ndadosaké renaning Pangéran, kados ing jaman rumiyin, lan kados ing taun-taun biyèn. Malaki 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Yesaya patepang jeung Ahaz, bari mawa tanda putrana, anu ngaranna ngalambangkeun yén dina poé-poé panungtungan “sésa bakal mulang.” Sésa téh nya éta maranéhanana anu “mulang.” Yesaya patepang jeung raja jahat Ahaz dina sajarah panyucian Bait Allah, anu dimimitian dina sajarah Millerite taun 1844, sarta dipungkas ku katidaktaatan dina taun 1863. Dina poé-poé panungtungan, panyucian éta téh sajarah pamasangan meterai ka saratus opat puluh opat rébu. Lamun urang Millerite nuturkeun pituduh pamedaran Allah anu muka jalan sanggeus taun 1844, maranéhna tangtu geus ngarampungkeun pagawean éta.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Saupama urang Advent, sanggeus kuciwa nu gedé dina taun 1844, tetep pageuh nyekel iman maranéhna sarta maju babarengan dina panyingkabkeun pangersa Allah, narima amanat malaikat katilu jeung ku kakawasaan Roh Suci ngawawarkeun éta ka sakuliah dunya, maranéhna tangtu geus ningali kasalametan ti Allah, Gusti tangtu geus nindakkeun pagawéan anu perkasa ngaliwatan usaha maranéhna, éta pagawéan tangtu geus réngsé, sarta Kristus tangtu geus sumping saméméh ayeuna pikeun narima umat-Na kana ganjaran maranéhna. Tapi dina mangsa karaguan jeung kateupastian anu nuturkeun kuciwa éta, loba nu percaya kana datangna Gusti nyerahkeun imanna.... Ku kituna éta pagawéan kaganggu, sarta dunya ditinggalkeun dina poék. Saupama sakumna badan Advent ngariung dina parentah-parentah Allah jeung iman ka Yesus, bet kacida béda-na sajarah urang!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Kagagalan maranéhna pikeun “nuturkeun sasarengan dina pituduh pangersa Allah anu keur muka,” nyurung maranéhna kana kaayaan Laodikea dina taun 1856, sarta pemberontakan anu lumangsung sanggeusna dina taun 1863 nandaan mimiti pangumbaraan di padang gurun anu geus dilambangkeun ku Israil baheula nalika maranéhna gagal dina ujian kasapuluh jeung panungtungna, tuluy dihukum pikeun paéh di padang gurun salila opat puluh taun saterusna.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Putra Yesaya méré jangji yén dina panyucian Bait Allah anu pamungkas dina poé-poé panungtungan, “sésa bakal mulang.” “Mulang”-na maranéhna digambarkeun ku Yermia, anu dipaparin jangji yén lamun manéhna “mulang,” manéhna bakal jadi panjaga Allah. Saratus opat puluh opat rébu téh nyaéta jalma-jalma anu geus mulang tina hiji kuciwa.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Jalma-jalma anu kaasup kana saratus opat puluh opat rébu geus ngalaman hiji kuciwa sarta ngadagoan Gustina. Maranéhna geus dilambangkeun ku parawan-parawan wijaksana dina sajarah Millerite, sarta dina sajarah awal jeung panungtungan éta dua iteuk dihijikeun jadi hiji bangsa, nalika Roh Suci dicurahkeun dina mangsa Panyambat Tengah Peuting.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Raja jahat Ahaz ngalambangkeun kapamingpinan Yuda anu bakal geus ngadangu eta amanat, tapi anu nolak amanat anu ditepikeun ku Yesaya, sarta ku kituna maranéhna “titajong, sarta rubuh, sarta pegat, sarta kajiret, sarta katewak.” Maranéhna nya eta anu “nanyakeun ka anu boga roh wawuh, jeung ka tukang sihir anu ngisikan sora leutik, jeung anu ngagerendeng,” ngalambangkeun pangalaman spiritualisme anu ku maranéhna dipasrahkeun ka dinya nalika maranéhna narima panyasab anu pohara kuat tina 2 Tesalonika. Panolakan Ahaz kana amanat Yesaya dina taun 742 SM saluyu jeung taun 1863, nalika amanat Miller ditolak. Yesaya mangrupa tipologi Miller, sarta amanat duanana, boh Yesaya boh Miller, dumasar kana “tujuh kali,” anu manggihan titik jangkarna dina ayat dalapan, dina Yesaya pasal tujuh. Putra Miller (putra Yesaya) ngalambangkeun gerakan Elia anu datang dina poé-poé panungtungan.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Pangandika ngalawan Ahaz lantaran panolakanana ngawengku ramalan yén anjeunna bakal dikawasaan ku raja ti kalér, anu dina poé-poé panungtung mangrupa pasatuan tilu rupa tina Roma Modéren, anu diparéntah ku kapausan.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Geus PANGERAN nimbalan ka kami deui, saur-Na, Ku sabab ieu bangsa nampik kana cai Siloah anu ngalirna laun, sarta maranéhna bungah ku Rezin jeung ku putra Remalya; ku sabab kitu, tingal, PANGERAN bakal ngadatangkeun ka maranéhna cai walungan anu kuat tur loba, nya éta raja Asyur jeung sakabéh kamulyaanana; sarta anjeunna bakal naék ngaleuwihan sakabéh saluranna, jeung ngaliwatan sakabéh gigirna: sarta anjeunna bakal nembus Yuda; anjeunna bakal ngalimpas jeung ngaliwatan, nepi ka ngahontal beuheung; sarta ngabentangna jangjang-jangjangna bakal ngeusian rubak tanah anjeun, eh Imanuel. Yesaya 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Yesaya patepung jeung raja jahat Ahaz di tungtung saluran cai tina balong luhur, sarta sanajan aya kateupastian di antara para ahli sajarah Alkitab jeung para arkéolog ngeunaan naha balong luhur téh balong anu sarua jeung balong Siloam dina jaman Kristus, kontéks nubuat Yesaya mupus sagala karaguan, sabab Yesaya nétélakeun yén raja ti kalér bakal datang ngalawan Ahaz, ku sabab anjeunna geus nampik cai-cai Syiloah anu ngalirna laun. “Syiloah” nyaéta ngaran dina Perjangjian Heubeul pikeun “Siloam” dina Perjangjian Anyar.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Di talaga Siloam Yesus nyageurkeun jalma lolong éta, sarta raja jahat Ahas ngagambarkeun kapamingpinan Laodikea anu lolong, boh dina taun 1863, boh dina mangsa hukum Minggu anu baris geura datang, anu nolak pikeun diageurkeun. “Shiloah” jeung “Siloam” duanana hartina “diutus,” sarta hiji amanat diutus ku Rama ka Putra, anu satuluyna masrahkeunana ka Jibril jeung para malaikat suci supaya diteruskeun ka Yesaya, anu mawa amanat anu “diutus” ti sawarga ka hiji pamimpin Laodikea anu lolong.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Saluran ti kolam luhur tempat Yesaya nepikeun amanat téh ngalambangkeun tempat anu ngalantarankeun hujan Roh Suci dipaparinkeun ka umat Allah, sakumaha ogé dilambangkeun ku pipa-pipa emas dina tetenjoan Zakaria, atawa ku tangga dina impian Yakub.
“That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Éta anu parantos disadiakeun ku Allah pikeun urang digambarkeun dina Jakaria, pasal 3 jeung 4, sarta 4:12–14: ‘Tuluy kuring ngawaler deui sarta nyarios ka anjeunna, Naon ieu dua dahan zaitun anu ngaliwatan dua pipa emas ngocorkeun minyak emas ti dirina sorangan? Jeung anjeunna ngawaler ka kuring sarta ngadawuh, Naha maneh teu nyaho naon ieu téh? Jeung kuring ngawaler, Henteu, Gusti abdi. Tuluy anjeunna ngadawuh, Ieu téh dua jalma anu diurapi, anu ngadeg di payuneun Gusti sakuliah bumi.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“PANGERAN pinuh ku sagala sumber daya. Anjeunna teu kakurangan sarana naon-naon. Ku sabab kakurangan iman urang, kadunyaan urang, omongan hampang urang, katut kateupercayaan urang, anu nembongan dina paguneman urang, bayangan poék ngariung ngurilingan urang. Kristus teu kanyatakeun dina kecap atawa tabiat minangka Anjeunna anu sakabéhna pikaresepeun, jeung anu pangunggulna di antara sapuluh rébu. Nalika jiwa ngarasa cukup ku ngangkat dirina kana kasia-siaan, Roh PANGERAN ngan sakedik pisan nu bisa dipigawe-Na pikeun éta jiwa. Paningal urang anu pondok ngan ningali kalangkangna, tapi teu bisa ningali kamulyaan nu aya di satukangeunna. Malaikat keur nahan opat angin, anu dilambangkeun minangka kuda ngamuk nu hayang ngabébaskeun diri jeung ngagulidag ngaliwatan beungeut sakuliah bumi, mawa karuksakan jeung pati dina jalurna.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Naha urang rek saré dina pisan sisi ambang dunya langgeng? Naha urang rek tumpul, tiis, jeung paéh? Oh, muga-muga di jamaah-jamaah urang aya Roh jeung napas Allah anu diembuskeun ka umat-Na, supaya maranéhna nangtung dina sukuna sarta hirup. Urang kudu ningali yén jalanna sempit, jeung panto gerbangna sesek. Tapi nalika urang ngaliwatan panto gerbang anu sesek éta, kalembaranana taya watesna.” Manuscript Releases, jilid 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Minyak emas” nyaéta amanat-amanat Roh Allah anu turun ti embung luhur ngaliwatan saluran, nyaéta dua pipa emas anu mangrupa dua saksi, nyaéta Alkitab jeung Roh Nubuat, atawa Perjangjian Heubeul jeung Perjangjian Anyar, atawa hukum jeung para nabi, atawa Musa jeung Élia.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Jalma-jalma anu diurapi, anu nangtung di gigireun Pangeran sakuliah bumi, miboga kalungguhan anu baheulana dipasrahkeun ka Iblis salaku kerub panudung. Ku mahluk-mahluk suci anu ngurilingan tahta-Na, Pangeran ngajaga komunikasi anu terus-menerus jeung pangeusi bumi. Minyak emas ngalambangkeun rahmat anu ku Allah dipaké pikeun ngajaga sangkan lampu-lampu jalma-jalma anu percaya tetep kacukupan, supaya henteu kedap-kedip tuluy pareum. Lamun henteu ku minyak suci ieu anu dituangkeun ti sawarga dina pesen-pesen Roh Allah, kakawasaan-kakawasaan kajahatan bakal ngawasaan manusa sapinuhna.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Gusti dipahina lamun urang henteu narima pamuji-pamuji anu dipasihkeun-Na ka urang. Ku kituna urang nampik minyak emas anu ku Anjeunna rék dituangkeun kana jiwa urang pikeun diteruskeun ka jalma-jalma anu aya dina poék. Nalika sora panggero datang, ‘Behold, the bridegroom cometh; go ye out to meet him,’ jalma-jalma anu henteu narima minyak suci, anu henteu ngariksa rahmat Kristus dina haténa, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna henteu siap pikeun patepang jeung Pangéranna. Maranéhna henteu miboga dina dirina sorangan kakuatan pikeun meunangkeun éta minyak, sarta hirupna jadi ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang ngadunga, saperti Musa ngadunga, ‘Show me thy glory,’ kanyaah Allah bakal dipicarkeun ka jero haté urang. Ngaliwatan pipa-pipa emas, minyak emas bakal ditepikeun ka urang. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ Ku narima pancaran caang tina Panonpoé Kabeneran, anak-anak Allah ngagenclang jadi cahaya-cahaya di dunya.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Pesen anu Ahaz tampik téh nyaéta pesen ceurik tengah peuting, anu bakal ngahontal puncakna dina kadatangan Kristus anu kadua, saupama kapamingpinan Laodicea narima pesen ka Laodicea anu “dikirimkeun” ka maranéhna dina taun 1856. Pesen éta tuluy bakal ngagedéan jadi sora ceurik anu tarik, sarta umat Allah bakal ngaréngsékeun padamelan jeung hirup dina katengtreman. Sabalikna, maranéhna balik deui kana utah anu ti dinya maranéhna geus dibébaskeun.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Yesaya jeung Ahaz digambarkeun keur aya dina prosés panyucian di tegalan tukang ngumbah lawon, anu dilaksanakeun ku Utusan tina Perjangjian dina Malakhi pasal tilu. Maranéhna sacara simbolis ditempatkeun di dinya tempat “minyak” (hiji pesen) keur dituang dina titingalian Zakaria, jeung dina poé-poé panungtungan, pesen Yesaya ka Ahaz téh nyaéta pesen Islam tina Cilaka nu katilu; éta téh pesen sajarah nu disumputkeun ngeunaan tujuh guludug; éta téh pesen yén nu kadalapan téh asalna tina nu tujuh; éta téh pesen ngeunaan kebon anggur; éta téh pesen ngeunaan “Kaleresan,” anu sakabéhna mangrupa unsur-unsur tina Wahyu Yesus Kristus, anu dina poé-poé panungtungan ngahasilkeun panyucian anu dilambangkeun ku tegalan tukang ngumbah lawon.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Éta ogé téh talatah ngeunaan “tujuh kali,” anu robah tina batu pondasi Miller jadi batu hulu juru, sabab éta téh bebeneran anu kahiji, ku kituna éta ogé kudu jadi bebeneran anu panungtungan. Taun 1863 nandaan kacindekan hiji prosés panyucian anu dimimitian ku datangna malaikat katilu dina 22 Oktober 1844, sarta tungtungna nepi ka cahaya “tujuh kali” dina taun 1856. Dina taun 1844 cahaya dua rebu tilu ratus taun nandaan hiji awal anu ngantarkeun kana hiji ahir anu ditandaan ku dua rebu lima ratus dua puluh taun. Sanajan kitu, lolongna Laodikea dina awal jeung dina ahir, nampik ningali hubungan dua tetenjoan éta. Taun 1863 ngagambarkeun kacindekan hiji prosés panyucian anu salawasna lumangsung nalika hiji talatah dibuka segelna, sarta talatah malaikat katilu dibuka segelna dina 22 Oktober 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Caang malaikat katilu anu dibuka segelna dina taun 1844 téh lain hiji caang anu tunggal, tapi éta téh anu ku Sister White disebut “caang malaikat katilu anu terus maju.” Caang malaikat katilu anu terus maju dimimitian dina taun 1844, sarta terus maju nepi ka panto kasempetan ditutup; nanging nalika éta munggaran sumping, jeung nalika ahirna réngsé, aya hiji mangsa pangujian anu husus tina malaikat katilu. Mangsa-mangsa pangujian éta, dina awal jeung dina ahirna, ogé ngawakilan hiji prosés pangujian anu ku Daniel digambarkeun minangka “paningkatan pangaweruh,” anu ogé mangrupa caang malaikat katilu anu terus maju.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Prosés pangujian dina awalna dimimitian dina taun 1844, sarta cahaya anu terus maju nambahan dina pangaweruh nepi ka ngahontal kacindekanana dina taun 1856. Cahaya awal jeung cahaya ahir tina mangsa pangujian téh nya éta dua titingalian dina Daniel pasal dalapan, ayat tilu welas jeung opat welas, anu ngawakilan pondasi jeung tihang puseur Adventisme.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Masa pangujian malaikat kahiji dimimitian dina 11 Agustus 1840 sarta réngsé dina kuciwa kahiji tanggal 19 April 1844. Tuluy masa pangujian malaikat kadua dimimitian, sarta nerus nepi ka 22 Oktober 1844. Dina waktu éta malaikat katilu sumping, sarta masa pangujian malaikat katilu nerus nepi ka Adventisme Laodikea nolak cahaya malaikat katilu dina taun 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Mangsa pangujian malaikat katilu pikeun Adventisme Millerite miboga hiji awal jeung hiji ahir, sarta awal jeung ahir éta kudu ngawakilan hal anu sarua, sabab Yesus salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara. Kabukana cahaya anu maju tina malaikat katilu téh nyaéta cahaya ngeunaan panémbongna (visi “mareh”), tina ayat opat welas dina pasal dalapan kitab Daniel. Ahirna cahaya anu maju tina malaikat katilu téh nyaéta cahaya ngeunaan dipapay jeung diinjak-injakna tempat suci jeung pasukanana (visi “chazon”), tina ayat tilu welas. Dua visi éta sacara nubuat silih pakait pageuh.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Mangka maneh kudu nyuruh tarompet yubileun ditiup dina poe kasapuluh bulan katujuh; dina Poe Pangruatan, kudu maraneh ngadamel tarompet éta disada sapanjang sakuliah tanah maraneh. Imamat 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Tarompet anu kudu ditiup dina Poé Panebusan, nyaéta 22 Oktober 1844, nya éta tarompet Yobel, anu ngalambangkeun siklus suci tujuh taun, anu jumlahna jadi dua rebu lima ratus dua puluh poé. Gusti miharep mingpin Israil baheula langsung asup ka Tanah Jangji, tapi pamberontakan maranéhna nyegah éta kajadian. Gusti miharep mingpin Israil modéren langsung asup ka Tanah Jangji, tapi pamberontakan nyegah éta kajadian. Lamun Israil modéren taat ka cahaya anu terus maju tina malaikat katilu, maranéhna tangtu geus ngingetkeun dunya, sarta Gusti tangtu geus mulih leuwih ti saratus taun ka tukang.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Pikeun éta kajadian, Gusti kedah parantos ngalakukeun hiji robahan di antara kaum Millerite, sarta robahan éta diidentipikasikeun dina Kitab Suci minangka misteri Allah. Lamun Adventisme parantos nuturkeun caang anu terus maju tina malaikat katilu, mangka tarompet Yobel téh bakal disada terus nepi ka ahir, sabab dina mangsa tarompet katujuh disada, misteri Allah téh dirampungkeun. Dina Wahyu sapuluh, tarompet éta, anu mangrupa tarompet Yobel, sarta ogé tarompet tina cilaka katilu, mimiti disada dina 22 Oktober 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Malaikat anu ku sim kuring katingali nangtung di luhur laut jeung di luhur bumi ngangkat leungeunna ka langit, tuluy sumpah demi Anjeunna anu hirup salalanggengna, anu nyiptakeun langit jeung sagala anu aya di jerona, jeung bumi jeung sagala anu aya di jerona, jeung laut jeung sagala anu aya di jerona, yén moal aya deui waktu; tapi dina poé-poé sora malaikat anu katujuh, nalika manéhna mimiti niup tarompétna, rusiah Allah bakal diréngsékeun, sakumaha Anjeunna geus ngembarkeunana ka para abdi-Na, nyaéta para nabi. Wahyu 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Prosés panyucian pangujian anu dimimitian dina 22 Oktober 1844, anu mangrupa cahaya anu maju tina malaikat katilu, dimimitian ku cahaya Daniel pasal dalapan ayat opat welas, sarta réngsé ku cahaya Daniel pasal dalapan ayat tilu welas. Ieu dimimitian ku jawaban dina ayat opat welas, sarta ditungtungan ku patalékan dina ayat tilu welas.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Salapan welas taun éta dilambangkeun ku datangna amanat pangéling-ngéling Yesaya ka Ahaz, raja Yuda anu sajati, dina mangsa perang sipil antara kalér jeung kidul. Salapan welas taun éta dipungkas ku raja ti kalér, anu mawa Israél kana pangbudakan. Salapan welas taun éta ngalambangkeun datangna malaikat katilu dina taun 1844, nepi ka pambrontakan taun 1863. Caang anu terus maju tina malaikat katilu dilambangkeun ku amanat Yesaya.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Panolakan kana éta cahaya anu maju mawa tungtung kana gerakan Millerite, sarta dina mangsa pangwujian éta Gerakan Millerite Filadelfia ngalih jadi Garéja Laodikea. Salapan belas taun anu dimimitian dina 742 SM, jeung salapan belas taun anu dimimitian dina 1844, duanana ngagambarkeun hiji prosés pangwujian jeung panyucian dina poé-poé panungtungan, nyaéta mangsa pangwujian pamungkas tina cahaya anu maju milik malaikat katilu.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Dina éta prosés pangujian anu pamungkas, rusiah Allah bakal diréngsékeun. Sarébu opat ratus opat puluh opat rébu téh nya éta jalma-jalma anu ngadagoan, mulang, sarta diségel.
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. Isaiah 8:16–18.
Beungkeutkeun kasaksian, capkeun hukum di antara murid-murid Kami. Jeung sim kuring bakal ngadagoan ka PANGERAN, anu nyumputkeun rarayna ti kulawarga Yakub, sarta sim kuring bakal ngarep-ngarep ka Anjeunna. Lah, sim kuring jeung anak-anak anu dipaparinkeun ku PANGERAN ka sim kuring, jadi tanda-tanda jeung kaajaiban-kaajaiban di Israil, ti PANGERAN Nu Maha Kawasa, anu linggih di gunung Sion. Yesaya 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Mangsa pangujian panungtungan tina cahya nu terus maju tina malaikat katilu dina poé-poé panungtung, dimimitian di tempat mangsa pangujian mimiti dimimitian. Eta dimimitian nalika Yesus ngangkat panangan-Na ka sawarga sarta ngumumkeun, “yén waktu moal aya deui.” Pangumuman éta kajadian dina tanggal 22 Oktober 1844, nalika tarompet katujuh ngumumkeun Yobel dina panutupan siklus suci angka tujuh. Siklus tujuh taun, anu diulang tujuh kali, sacara harfiah mangrupa opat puluh salapan taun, atawa dua rebu lima ratus dua puluh poé.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
Taun 1989 nandaan “waktu ahir” dina gerakan saratus opat puluh opat rébu, sarta 1989 ogé nandaan kacindekan tina saratus dua puluh genep taun anu dimimitian dina pambrontakan taun 1863. Gerakan saratus opat puluh opat rébu dimimitian dina “waktu ahir,” kalayan hiji lambang tina “tujuh waktos,” sabab saratus dua puluh genep téh sapersapuluh tina sarebu dua ratus genep puluh, anu saterusna mangrupa satengah tina dua rébu lima ratus dua puluh.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Yesus salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara, jeung awal gerakan saratus opat puluh opat rébu ditandaan ku hiji lambang “tujuh kali,” sakumaha ogé dina ahir gerakan éta. Poé-poé nalika malaikat katujuh ngagero tarompét, nalika rusiah Allah diréngsékeun, mimiti dina panutup poé “tilu satengah” dina Wahyu pasal sabelas. Tarompét Katujuh, anu ogé Mangsa Cilaka katilu, ngagero nada kadua-na dina 7 Oktober 2023, jeung rusiah Allah ayeuna keur diréngsékeun, sakumaha “geus dipedar-Na ka para abdi-Na, para nabi.” Ahir gerakan éta ditandaan ku hiji lambang “tujuh kali,” sakumaha kitu ogé awal gerakan anu sarua pisan éta.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Dina waktu ahir dina taun 1798, “tujuh kali,” murka Allah ka karajaan kalér geus rengsé, jeung dina ahir gerakan kaum Millerite, panolakan kana bebeneran anu patali jeung “tujuh kali,” nandaan pemberontakan taun 1863. Isa salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara, jeung gerakan malaikat kahiji (kaum Millerite), ngagambarkeun gerakan malaikat katilu (saratus opat puluh opat rébu). Duanana gerakan dimimitian ku jeung dipungkas ku “tujuh kali.” Ieu lain hal anu bisa dijieun-jieun ku manusa.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina artikel salajengna.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Jalma-jalma anu aya dina kalungguhan tanggung jawab henteu meunang robah nurut kana prinsip-prinsip dunya anu ngaganjel kana mikaresep diri sorangan jeung hirup mewah, sabab maranéhna teu sanggup nanggungna; jeung sanajan maranéhna sanggup, prinsip-prinsip anu sarupa Kristus moal ngantep kitu. Pangajaran anu rupa-rupa perlu dipasihkeun. ‘Ka saha Anjeunna bakal ngajar pangaweruh? jeung ka saha Anjeunna bakal ngajadikeun ngartos kana doktrin? ka jalma-jalma anu geus disapih tina susu, jeung geus dipisahkeun tina buah dada. Sabab parentah kudu kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik.’ Ku kituna firman Gusti kudu kalayan sabar ditepikeun ka barudak sarta dijaga tetep aya di hareupeun maranéhna, ku kolot anu percaya kana firman Allah. ‘Sabab ku biwir anu gagap jeung ku basa séjén Anjeunna bakal nyarita ka ieu bangsa. Ka maranéhna Anjeunna ngandika, Ieu téh pangreureuhan anu ku éta maranéh bisa mere reureuh ka nu capé; jeung ieu téh panyegeran: tapi maranéhna henteu daék ngadangu. Tapi firman Gusti jadi ka maranéhna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik; supaya maranéhna indit, tuluy labuh ka tukang, tuluy remuk, kajiret, jeung katewak.’ Naha?—sabab maranéhna henteu ngaregepkeun firman Gusti anu datang ka maranéhna.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Ieu ngandung harti jalma-jalma anu can narima pangajaran, tapi ngaraksa hikmah dirina sorangan, sarta geus milih pikeun ngalakonan pagawean nurutkeun pamanggihna sorangan. PANGERAN maparin ka maranéhna hiji pangujian, supaya maranéhna boh nyokot posisi pikeun nuturkeun pituduh-Na, boh nolak sarta ngalakonan nurutkeun pamanggihna sorangan, tuluy PANGERAN bakal ngantep maranéhna kana hasil anu pasti. Dina sagala jalan urang, dina sagala palayanan urang ka Allah, Anjeunna ngandika ka urang, ‘Pasrahkeun haté maneh ka Kami.’ Ruh anu tunduk, anu daék diajar, éta anu dipikahayang ku Allah. Anu méré kaunggulan ka doa téh nyaéta yén éta dipupuskeun tina haté anu nyaah tur taat.
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
"Allah nungtut rupa-rupa hal ti tangtu ti umat-Na; lamun maranéhna ngomong, Abdi moal masrahkeun hate abdi pikeun ngalakukeun ieu perkara, Gusti ngantepkeun maranéhna terus leumpang dina pangadilan anu disangka wijaksana ku dirina sorangan tanpa hikmah ti sawarga, nepi ka ieu Kitab Suci [Yesaya 28:13] kacumponan. Maranéh teu meunang nyebut, Abdi bakal nuturkeun pituduh Gusti nepi ka hiji titik nu saluyu jeung pangadilan abdi, tuluy pageuh nyekel pamanggih sorangan, bari nampik dibentuk nurutkeun kasaruaan jeung Gusti. Muga ieu patalékan diajukeun, Naha ieu kersa Gusti? lain, Naha ieu pamadegan atawa pangadilan—–?" Testimonies to Ministers, 419.