The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
Pabangkitan Adventisme Laodisea dina taun 1863, geus ditipologikeun ku kutuk anu diumumkeun kana ngawangun deui Yerikho.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Tuluy Yuswa marentahkeun ka maranéhna dina waktu éta, saurna, “Katutuk sing saha baé éta jalma di payuneun PANGERAN, anu hudang ngawangun ieu kota Yeriho; dina anak cikalna manéhna bakal nunda pondasina, jeung dina anak bungsuna manéhna bakal ngadegkeun gapurana.” Yuswa 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
Pemberontakan Adventisme Laodikea dina taun 1863 geus dilambangkeun ku para tukang ngawangun anu nampik batu juru.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.
Yesus ngandika ka maranehanana, “Naha maraneh can kungsi maca dina Kitab Suci: Batu anu dipiceun ku para tukang ngawangun, éta pisan anu jadi batu juru pangutamana; ieu téh padamelan Gusti, sarta matak pikaheraneun dina panon urang? Ku sabab éta Kami nyebutkeun ka maraneh, Karajaan Allah bakal dicabut ti maraneh, sarta dipasrahkeun ka hiji bangsa anu ngahasilkeun buahna.” Mateus 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
Pambalikan Adventisme Laodisia dina taun 1863 geus diparibasa ku anak sapi emasna Harun.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
Maranéhna ngadawuh ka kuring, “Jieunkeun kami allah-allah, anu bakal leumpang di hareupeun kami; sabab ari ieu Musa, jelema anu mawa kami kaluar ti tanah Mesir, kami teu nyaho naon anu geus kajadian ka anjeunna.” Tuluy kuring ngadawuh ka maranéhna, “Saha baé anu boga emas, sina nyabut éta.” Ku kituna maranéhna masrahkeun éta ka kuring; tuluy ku kuring dialungkeun kana seuneu, sarta kaluar ieu anak sapi. Jeung nalika Musa ningali yén éta bangsa taranjang; (sabab Harun geus ngajadikeun maranéhna taranjang nepi ka jadi éra di antara musuh-musuhna). Exodus 32:23–25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
Pangbarontakan Adventisme Laodikea dina taun 1863, geus dipapag ku perlambang dua anak sapi emasna Yarobeam.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Lamun ieu bangsa naék rék ngalaksanakeun kurban di Bait PANGERAN di Yerusalem, tangtu hate ieu bangsa bakal malik deui ka gustina maranéhna, nyaéta ka Rehabeam raja Yuda, tuluy maranéhna bakal maehan kaula, sarta balik deui ka Rehabeam raja Yuda. Ku sabab kitu raja ngayakeun piunjuk, tuluy nyieun dua anak sapi emas, sarta ngandika ka maranéhna, “Kacida beuratna pikeun maranéh naék ka Yerusalem; tingal allah-allah maranéh, eh Israil, anu geus mingpin maranéh kaluar ti tanah Mesir.” Anu sahiji diperenahkeunana di Betel, ari anu sahiji deui diteundeunana di Dan. 1 Raja-raja 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
Pambangkangan Adventisme Laodikea dina taun 1863 geus dipralambangkeun ku nabi ti Yuda anu pupus di antara kalde jeung singa.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.
Sarta kajadian, sanggeus anjeunna dahar roti jeung sanggeus nginum, anjeunna masangkeun keledé pikeun anjeunna, nya éta pikeun nabi anu ku anjeunna geus dibawa balik. Jeung nalika anjeunna geus indit, aya singa nepungan anjeunna di jalan sarta maéhan anjeunna; mayitna ngagolér di jalan, jeung keledé éta nangtung gigireunana, singa ogé nangtung gigireun mayit éta. 1 Raja-raja 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
Pangbarontakan Adventisme Laodisia dina taun 1863, parantos dipatandakeun ku ujian kasapuluh Israil baheula anu ngamimitian pangumbara maranéhna di padang gurun.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Tapi sakumaha sajatina Kami hirup, sakumna bumi bakal pinuh ku kamulyaan PANGERAN. Ku sabab sakabéh jalma anu geus ningali kamulyaan Kami jeung mujijat-mujijat Kami, anu ku Kami dipigawe di Mesir jeung di tanah gurun, sarta ayeuna geus nyoba Kami nepi ka sapuluh kali, jeung teu ngadéngékeun sora Kami; tangtu maranéhna moal ningali tanah anu ku Kami geus disumpahkeun ka karuhun-karuhunna, kitu deui moal aya saurang ogé ti antara maranéhna anu ngambekkeun Kami bakal ningali éta: Tapi hamba Kami Kaleb, ku sabab manéhna miboga roh anu béda dina dirina, sarta geus nuturkeun Kami sagemblengna, manéhna ku Kami bakal dibawa asup ka tanah anu geus didatanganana; sarta turunanana bakal miboga éta. Bilangan 14:21–23.
The apostle Paul taught:
Rasul Paulus ngajar:
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ayeuna sagala hal ieu tumiba ka maranéhna jadi conto; jeung ieu geus dituliskeun pikeun panggeuing ka urang, anu ka urang geus datang ahir jaman. 1 Korinta 10:11.
Commenting on that prophetic principle, Sister White said:
Nalika medar prinsip nubuat éta, Sister White ngandika:
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Masing-masing nabi baheula nyarios lain utamina pikeun jamanna sorangan, tapi leuwih pikeun jaman urang, nepi ka nubuat maranéhna tetep berlaku pikeun urang. ‘Ayeuna sakabéh hal ieu kajadian ka maranéhna jadi conto: jeung eta dituliskeun pikeun pangeling-eling urang, anu ka maranéhna geus nepi tungtung-tungtung dunya.’ 1 Korinta 10:11. ‘Lain pikeun dirina sorangan, tapi pikeun urang maranéhna ngaladénan hal-hal éta, anu ayeuna geus dipedar ka maranéh ku jalma-jalma anu ngawartakeun Injil ka maranéh ku Roh Suci anu diturunkeun ti sawarga; hal-hal anu ku para malaikat dipikahayang pikeun ditempo.’ 1 Petrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci geus ngumpulkeun tur ngabeungkeut babarengan sakumna khasanahna pikeun generasi panungtung ieu. Sakabéh kajadian-kajadian agung jeung transaksi-transaksi sajarah Perjanjian Heubeul anu khidmat geus lumangsung, jeung keur ngulang deui dirina sorangan, di jero garéja dina poé-poé panungtung ieu.” Selected Messages, buku 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Numutkeun Yesaya, amanat hujan ahir téh mangrupa hiji amanat, sabab anjeunna nétélakeun yén jalma-jalma durhaka bakal nampik ngadéngékeunana, sarta anjeunna ngajelaskeun amanat éta minangka “baris demi baris”.
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: 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. Isaiah 28:9–13.
Saha anu ku Mantenna rék diajaran élmu? Jeung saha anu ku Mantenna rék dipaparin ngarti kana piwulang? Nya éta, maranéhna anu geus disapih tina susu, sarta geus dijauhkeun tina dada. Sabab parentah kudu ditumpukkeun kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik: Sabab ku biwir anu gagap jeung ku basa séjén Mantenna bakal nyarita ka bangsa ieu. Ka maranéhna Mantenna ngandika, Ieu téh pangreureuhan, anu ku maranéh bisa dipaké pikeun mere nu capé pangreureuhan; jeung ieu téh panyegeran: tapi maranéhna teu daék ngadéngé. Tapi firman PANGERAN 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 tibeulah ka tukang, remuk, kajiret, sarta katangkep. Yesaya 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
Tina genep garis anu kakara ku urang diidéntifikasi, sarta tangtu aya deui nu teu acan ku urang dituduhkeun, hiji nekenkeun taun 1863 minangka tungtung tina hiji ujian anu maju bertahap nu ngabalukarkeun ngumbara di padang gurun. Dua nekenkeun yén hiji umat pasatujuan baheula diliwatan sarta digantikeun ku umat pilihan nu anyar. Hiji nandaan hiji kutuk pikeun ngawangun deui hiji hal anu dimaksudkeun supaya tetep diruksak jeung ditinggalkeun dina kaayaan dikutuk ku Allah sakumaha ayana, sarta nu séjénna nandaan hiji kutuk pikeun mulang ka tempat nu ku anjeun dilarang didatangan. Dua méré conto pamalsuan tina dua loh tina Sapuluh Parentah, anu ngawakilan dua loh Habakuk.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Anak sapi emasna Harun jeung Yérobéam ngawakilan hiji gambar palsu tina timburu, anu ngawakilan bagan palsu taun 1863. Nalika dihijikeun, dua saksi, nya éta Harun jeung Yérobéam, ngajarkeun yén dua loh Habakuk ngawakilan hiji loh, sarua pisan sakumaha dua loh tina Sapuluh Parentah ngawakilan hiji hukum Allah. Babarengan, éta jadi hiji lambang, anu diwangun ku dua nalika dihijikeun. Dinamika nubuat anu sarua tina dua loh hukum Allah aya dina dua loh Habakuk, sarta babarengan, barang palsu Harun jeung Yérobéam nyanghareupan éta fénoména nubuat.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
Generasi kahiji Adventisme geus dipalambangkeun ku gambar timburu dina Yehezkiel pasal dalapan. Titingalian anu dimimitian dina poe kalima, bulan kagenep dina taun kagenep, dina pasal dalapan kitab Yehezkiel, nuluykeun nepi ka pasal salapan, tempat dipagambarkeunana pamatri saratus opat puluh opat rébu. Nalika ngadadarkeun perlambang ngeunaan pamatrian dina pasal salapan, Sadérék White ngalebetkeun sipat tina tabiat Allah anu nandakeun yén dina turunan katilu jeung kaopat Allah ngahukum jalma-jalma anu henteu nurut. Ku kituna manéhna ngasupkeun bebeneran anu patali langsung jeung parentah kadua, nyaéta parentah anu ngalarang nyembah brahala, saperti anak sapi emas milik Harun jeung Yerobeam.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“‘Tuluy anjeunna ngagero ka jelema anu maké lawon linen, anu di gigirna aya tempat mangsi panulis; sarta PANGERAN ngandika ka anjeunna, Jalankeun ngaliwatan tengah kota, ngaliwatan tengah Yerusalem, sarta pasang hiji tanda dina tarang jalma-jalma anu ngahuleng jeung anu ngajerit ku lantaran sagala kajahatan anu dipigawé di tengah dinya. Jeung ka nu lian Anjeunna ngandika bari ku kuring kadéngé, Tuturkeun anjeunna ngaliwatan kota, sarta teunggeul: ulah ku panon maranéh nyésakeun, ulah ogé boga karunya: paéhan tumpes nu kolot jeung nu ngora, boh mojang, boh budak leutik, boh awéwé: tapi ulah ngadeukeutan ka saurang ogé anu aya tandana; sarta mimitian ti tempat suci Kami. Tuluy maranéhna ngamimitian ti para kokolot anu aya di hareupeun Bait.’”
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Yesus parantos rek ninggalkeun tahta pangampura di tempat suci sawarga pikeun ngagem pakean pambalesan jeung ngucurkeun murka-Na dina pangadilan ka jalma-jalma anu henteu ngaréspon kana caang anu parantos dipaparinkeun ku Allah ka maranéhna. ‘Ku sabab hukuman kana pagawean jahat henteu geuwat dilaksanakeun, ku kituna hate anak-anak manusa sapinuhna tetep dina maranéhna pikeun ngalakukeun kajahatan.’ Tibatan jadi dilemeskeun ku kasabaran jeung kasabaran lila anu parantos dipigawé ku Gusti ka maranéhna, jalma-jalma anu henteu sieun ka Allah jeung henteu nyaah kana kayaktian malah nguatkeun hate maranéhna dina jalan kajahatanana. Tapi aya watesna sanajan pikeun kasabaran Allah, jeung loba anu parantos ngalangkungan pisan wates-wates ieu. Maranéhna parantos ngaleuwihan wates-wates rahmat, ku sabab éta Allah kedah campur tangan jeung ngajaga kahormatan-Na sorangan.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Ngeunaan urang Amori, Gusti ngandika: “Dina turunan anu kaopat maranéhna baris datang deui ka dieu, sabab kajahatan urang Amori tacan pinuh.” Sanajan bangsa ieu kacida katénjona ku panyembahan brahala jeung karuksakan akhlakna, maranéhna tacan ngeusian cangkir kajahatanna nepi ka pinuh, sarta Allah moal masihan parentah pikeun ngancurkeun maranéhna tuntas pisan. Umat éta kudu ningali kakawasaan ilahi dinyatakeun kalawan écés, supaya maranéhna henteu boga alesan. Nu Nyipta anu welas asih kersa nahan kajahatan maranéhna nepi ka turunan anu kaopat. Saterusna, lamun henteu katingali aya parobahan ka arah anu leuwih hadé, hukuman-hukuman-Na baris tumiba ka maranéhna.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
Ku katepatan anu taya salahna, Nu Mahawates kénéh nyatet itungan jeung sakumna bangsa. Samentara rahmat-Na ditawarkeun dibarengan ku panggero kana tobat, itungan ieu bakal tetep kabuka; nanging nalika angka-angkana geus ngahontal kana jumlah nu geus ditangtukeun ku Allah, palayanan amarah-Na mimiti lumangsung. Itunganana ditutup. Kasabaran ilahi eureun. Moal aya deui panyuhunkeun rahmat pikeun maranéhna.
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Nabi, nu ningali ka mangsa-mangsa nu bakal datang, geus ningal waktos ieu di payuneun titingalna. Bangsa-bangsa dina jaman ieu geus narima rahmat-rahmat anu taya tandinganana. Nu pamilih tina berkah-berkah sawarga geus dipaparinkeun ka maranéhna, tapi kareueus anu beuki ngagedéan, kahayang kana banda, panyembahan brahala, pangina ka Allah, jeung henteu nyaho nuhun anu hina, geus kacatet ngalawan maranéhna. Maranéhna keur gancang nutup rekeningna jeung Allah.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Tapi anu ngajadikeun kuring ngageter téh kanyataan yén jalma-jalma anu geus narima cahaya jeung hak-hak kaistiméwaan panggedéna geus kakotoran ku kajahatan anu marajaléla. Ku pangaruh jalma-jalma durhaka di sabudeureun maranéhna, loba pisan, malah ti antara anu ngaku kana bebeneran, geus jadi tiis sarta kabawa ku arus kajahatan anu kuat. Cacad umum anu dialungkeun ka kabaktian sajati jeung kasucian ngabalukarkeun jalma-jalma anu henteu raket ngahijikeun diri jeung Allah leungit rasa hormatna kana hukum-Na. Lamun maranéhna nuturkeun cahaya jeung nurut kana bebeneran tina haté, hukum suci ieu tangtu bakal karasa leuwih mulya kénéh ku maranéhna nalika kitu dihina jeung disingkirkeun. Beuki écés katingalina kateuadaban kana hukum Allah, beuki écés ogé garis pamisah antara jalma-jalma anu ngajaga éta hukum jeung dunya. Kanyaah kana parentah-parentah ilahi nambahan dina hiji golongan sajajar jeung nambahanana hinaan ka éta parentah dina golongan séjén.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Krisis téh keur gancang ngadeukeutan. Angka-angka nu beuki ngagedéan kalayan gancang némbongkeun yén waktuna pamariksaan Allah geus ampir sumping. Sanajan Anjeunna teu gampil ngahukum, nanging Anjeunna bakal ngahukum, jeung éta kalayan gancang. Jalma-jalma anu leumpang dina caang bakal ningali tanda-tanda tina bahaya nu keur ngadeukeutan; tapi maranéhna ulah calik anteng, ngarep-ngarep karuksakan éta kalayan teu paduli, bari nganyamanan dirina ku kayakinan yén Allah bakal ngajaga umat-Na dina poé pamariksaan. Henteu kitu. Maranéhna kudu nyadar yén kawajiban maranéhna téh digawé kalayan rajin pikeun nyalametkeun batur, bari neuteup ka Allah kalayan iman anu pageuh pikeun nyuhunkeun pitulung. ‘Doa jalma bener anu dipanjatkeun kalayan enya-enya gedé pisan gunana.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ragi kasalehan can tétéla acan sakabéhna leungit kakawasaanana. Dina mangsa nalika bahaya jeung kapapatenan gareja panggedéna, rombongan leutik anu keur nangtung dina cahaya bakal ngarandeg jeung ceurik ku lantaran kajahatan-kajahatan nu dipigawé di éta nagri. Tapi leuwih husus deui, doa-doa maranéhna bakal naék pikeun gareja lantaran para anggotana ngalampahkeun nurutkeun cara dunya.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Doa-doa nu temen tina ieu sakelompok leutik anu satia moal sia-sia. Nalika Gusti sumping minangka Anu ngabales, Anjeunna ogé bakal sumping minangka palindung pikeun sakumna jalma anu geus ngajaga iman dina kasucianana sarta ngajaga dirina tetep teu katodaan ku dunya. Dina mangsa ieu Allah geus ngajangjikeun pikeun ngabales umat pilihan-Na sorangan anu nyambat ka Anjeunna peuting jeung beurang, sanajan Anjeunna lila sabar ka maranéhna.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Paréntahna nyaéta: ‘Geura ngaliwatan tengah kota éta, ngaliwatan tengah Yerusalem, sarta pasang hiji tanda dina tarang jalma-jalma anu ngeluh jeung anu ceurik ku sabab sagala kalakuan keji anu dipigawé di tengahna.’ Jalma-jalma anu ngeluh jeung ceurik ieu geus ngedalkeun kecap-kecap kahirupan; maranéhna geus mere piwuruk ku cara nyalahkeun kasalahan, méré naséhat, jeung ngadesek kalayan tulus. Sabagian jalma anu geus ngahinakeun Allah tuluy tobat sarta ngarendahkeun haténa di payuneun Mantenna. Tapi kamulyaan PANGERAN geus ninggalkeun Israél; sanajan loba anu masih kénéh neraskeun rupa-rupa wangun ibadah, kakawasaan jeung ayana Mantenna geus teu aya.” Testimonies, jilid 5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Pikeun ngabagi kalawan leres titingalian ngeunaan panyegelan sakumaha ditepikeun ku Ezekiel, penting pisan ngartos opat generasi Adventisme. Sister White ngamimitian petikan anu ku urang dipilih ku langsung ngarujuk ka Ezekiel pasal salapan, sarta bagian anu ku urang dipilih ogé ditungtungan ku rujukan langsung ka Ezekiel pasal salapan. Dina petikan éta anjeunna nyarios ngeunaan Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel ningali kaayaan-kaayaan anu keur lumangsung salila panyegelan saratus opat puluh opat rebu.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Dina tulisan saméméhna urang geus nangtukeun, dumasar kana tilu petikan husus tina Roh Nubuat, yén “nu mabok ti Éfraim” dina kitab Yesaya—anu dina petikan ieu diidéntifikasi minangka “jalma-jalma kolot,” sarta anu dina dua petikan éta duanana ngagambarkeun kapamingpinan Yerusalem (Adventisme)—teu sanggup ningali yén bakal aya hiji panyingkab anu agung tina kakawasaan Allah saperti dina taun-taun baheula. Dina petikan ieu, panyingkab kakawasaan Allah anu pisan anu maranéhna nolak pikeun tingali téh bakal kajadian minangka bagian tina pangadilan ilahi anu didatangkan ka maranéhna, sabab dinyatakeun yén, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
Adventisme Laodikea nolak ningali manifestasi hujan tukang anu mimiti ngembun dina 11 Séptémber 2001, nanging maranéhna bakal ningali klimaks tina hujan éta nalika talatah Ceurik Tengah Peuting diulang deui dina poé-poé panungtungan. Talatah éta nyaéta Islam tina Woe katilu. Naha lain pamingpin Israél baheula, anu kakara nyalib Al Masih maranéhna, nyaksian Roh Suci dicurahkeun dina poé Pentakosta?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
Éta petikan téh keur ngaidéntifikasi gareja, anu ku kontéksna ku Yehezkiel dilambangkeun ku Yerusalem, jeung para anggota anu aya di jero gareja (Yerusalem) téh dipabandingkeun jeung hiji “golongan leutik,” anu ogé diidéntifikasi minangka maranéhna “anu leumpang dina cahaya,” sarta minangka “saeutik anu satia.” Kitab Suci ngajarkeun yén “lobana” anu dipanggero, tapi “saeutik” anu dipilih. Jejer éta petikan ngawengku murka Allah anu ditibankeun ka umat-Na. Umat éta geus ngabalukarkeun hukuman maranéhna ka dirina sorangan, tapi Allah écés nekenkeun yén malaikat-malaikat-Na anu ngalaksanakeun padamelan karuksakan. Allah moal kungsi bohong, sarta Anjeunna geus jangji yén nya Anjeunna anu nganjangkeun kajahatan manusa nepi ka turunan katilu jeung kaopat. Ngahubungkeun palaksanaan hukuman ka saha waé salian ti Allah hartina mungkir kana sipat-Na, sarta nunjukkeun yén Anjeunna téh tukang bohong.
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Petikan éta nétélakeun yén nalika malaikat-malaikat pangrusak dina kitab Yehezkiel mimiti ngalanglang Yerusalem, harita pisan, “palayanan murka-Na dimimitian.” Murka Allah dimimitian ti Yerusalem, nyaéta garéja-Na, nyaéta Adventisme Laodikea.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Sabab waktuna geus datang yén pangadilan kudu dimimitian di kulawarga Allah; sarta lamun éta mimiti dimimitian ka urang, kumaha ahirna jalma-jalma anu henteu nurut kana Injil Allah? 1 Petrus 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Amarah Allah dilaksanakeun ku para malaikat Allah, sareng nalika padamelan maranéhna dimimitian, maranéhna diparéntahkeun pikeun “ngagebug,” sakumna, sarta “panon maranéh ulah ngéman, ulah ogé maranéh karunya: paéhan tumpes nu kolot jeung nu ngora, boh mojang-mojang, boh budak leutik, boh awéwé: tapi ulah ngadeukeutan ka saurang ogé anu aya tanda dina dirina; sarta mimitian ti tempat suci Kami.” Amarah Allah dilaksanakeun ku para malaikat suci, sareng poko anu rek ku urang ditandaan di dieu nyaéta yén dimulaanana palayanan amarah Allah téh dilaksanakeun dina generasi kaopat.
We will continue this study in the next article.
Urang bakal neraskeun ieu ulikan dina artikel salajengna.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Jeung bakal kajadian dina poé kurban PANGERAN, yén Kami bakal ngahukum para pangeran, jeung anak-anak raja, jeung sakabéh anu maké pakean asing. Dina poé éta kénéh Kami ogé bakal ngahukum sakabéh anu ngaléngkah kana bangbarung, anu ngeusian imah dunungan maranéhna ku kajahatan jeung tipu daya. Jeung bakal kajadian dina poé éta, saur PANGERAN, yén bakal aya sora tinggorowok ti lawang lauk, jeung lolong ti wewengkon kadua, sarta sora karuksakan anu gedé ti pasir-pasir. Ngagorowoklah, hé pangeusi Maktesh, sabab sakabéh jalma padagang geus dibasmi; sakabéh anu mawa pérak geus dipupus. Jeung bakal kajadian dina waktu éta, yén Kami bakal ngageledah Yerusalem ku lampu-lampu, jeung ngahukum jalma-jalma anu ngendap dina ampasna sorangan; anu nyebut dina haténa, PANGERAN moal ngalakukeun anu hadé, jeung moal ogé ngalakukeun anu jahat. Sepanya 1:8–12.