The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“Poé panungtungan” ngagambarkeun pangumuman dibukana pangadilan dina gerakan malaikat kahiji, sarta dina gerakan malaikat katilu diumumkeun ditutupna pangadilan. Dina “poé panungtungan” umat Allah geus, jeung keur, dihudangkeun pikeun ngumumkeun pangadilan Allah, tapi sangkan jadi utusan pangadilan Allah, anjeun kudu ngartos pangadilan éta. Hiji ciri utama Adventisme Laodikea, boh golongan nu diajar boh golongan nu teu diajar, nyaéta yén maranéhna teu nyaho pangadilan Allah. Sadaya nabi, kalayan leuwih husus, nuju nyarita ngeunaan poé panungtungan tibatan ngeunaan poé-poé nalika maranéhna hirup.
“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.” Selected Messages, book 3, 338.
“Masing-masing nabi baheula nyarita lain utamana pikeun jamanna sorangan, tapi leuwih pikeun jaman urang, ku kituna nubuat maranéhna tetep berlaku pikeun urang. ‘Ayeuna sagala perkara ieu kajadian ka maranéhna pikeun jadi conto; sarta éta geus dituliskeun pikeun panggeuing ka urang, anu ka urang geus datang ahir dunya.’ 1 Korinta 10:11.” Selected Messages, jilid 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Sakabéh nabi satuju silih sapuk, ku kituna sakabéh nubuat maranéhna ngagambarkeun ilustrasi anu sarua, sarta éta ilustrasi téh ngeunaan poé-poé panungtungan, nyaéta poé-poé pangadilan.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Jeung roh-roh para nabi téh tunduk ka para nabi. Sabab Allah lain anu nyiptakeun kabingungan, tapi karapihan, sakumaha di sakabéh jamaah jalma-jalma suci. 1 Korinta 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Yerusalem dina titingalian Yehezkiel anu dimimitian dina pasal dalapan, nya éta gareja Allah, nyaéta gareja Advent Poé Katujuh Laodikia dina poé-poé panungtungan. Pasal dalapan jeung salapan tina Yehezkiel nangtukeun dua golongan anu nyembah dina panutupan pangadilan ka imah Allah. Hiji golongan dilambangkeun ku dua puluh lima kokolot anu sujud ka panonpoé, ari jalma-jalma anu ngeluh jeung ceurik lantaran kajijikan-kajijikan anu dipigawé di jero gareja jeung di nagri, maranéhna narima meterai Allah. Dina pasal sabelas, titingalian Yehezkiel nuluykeun gambaran ngeunaan hukuman ka dua puluh lima lalaki anu sujud ka panonpoé.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Saterusna Roh ngangkat kuring, tuluy mawa kuring ka gapura wetan Bait PANGERAN, anu nyanghareup ka wetan; jeung behold, di lawang gapura éta aya dua puluh lima urang lalaki; di antarana kuring ningali Yaazanya bin Azur jeung Pelatya bin Benaya, pamingpin bangsa. Tuluy Anjeunna ngandika ka kuring, “Anak manusa, ieu téh jalma-jalma anu ngarancang kajahatan, jeung méré piwuruk durjana di ieu kota; anu nyarita, ‘Tacan deukeut; hayu urang ngadegkeun imah-imah: ieu kota téh kawas periuk, jeung urang téh dagingna.’ Ku sabab éta, nubuatkeun ngalawan maranéhna, nubuatkeun, eh anak manusa.” Jeung Roh PANGERAN tumiba ka kuring, sarta ngandika ka kuring, “Ucapkeun; kieu timbalan PANGERAN; kieu ceuk maranéh, eh kulawarga Israil: sabab Kami uninga kana sagala nu naék dina pikiran maranéh, masing-masingna. Maranéh geus ngalobaan nu tiwas di ieu kota, jeung geus ngeusi jalan-jalanna ku nu tiwas. Ku sabab éta, kieu timbalan Gusti ALLAH; nu tiwas di antaramu, anu ku maranéh geus diperenahkeun di tengah-tengahna, maranéhna téh dagingna, jeung ieu kota téh periukna: tapi maranéh ku Kami baris dibawa kaluar ti tengah-tengahna. Maranéh geus sieun ku pedang; jeung Kami baris ngadatangkeun pedang ka maranéh, timbalan Gusti ALLAH. Jeung Kami baris mawa maranéh kaluar ti tengahna, sarta masrahkeun maranéh kana leungeun urang asing, jeung ngalaksanakeun pangadilan di antara maranéh. Yehezkiel 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Yerusalem diidentipikasikeun minangka “kawah,” sarta jalma-jalma di Yerusalem téh “daging” anu keur diasakan di jero kawah éta, nyaéta hiji periuk. Panghukuman ka jalma-jalma jahat anu dilaksanakeun ku para malaikat anu nyekel pakarang-pakarang pangancur dina leungeunna, dina mangsa panyegelan saratus opat puluh opat rébu éta (sabab Sister White nyebutkeun yén panyegelan dina Yehezkiel pasal salapan téh sarua jeung panyegelan dina Wahyu pasal tujuh), ngawengku bebeneran yén jalma-jalma jahat dipiceun ti Yerusalem. Dina undang-undang Minggu anu geura-giru datang, Yerusalem rohani bakal dipupus beresih sarta diangkat jadi panji luhureun sakumna pagunungan.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Sarta bakal kajadian dina poe-poe panungtungan, yén gunung tempat bumi PANGERAN bakal ditetepkeun dina puncak gunung-gunung, sarta bakal diluhungkeun ngaleuwihan pasir-pasir; jeung sakumna bangsa bakal ngalir ka dinya. Jeung loba jalma bakal indit sarta ngucap, Hayu aranjeun, urang naek ka gunung PANGERAN, ka bumi Allahna Yakub; sarta Mantenna bakal ngajarkeun ka urang ngeunaan jalan-jalan-Na, jeung urang bakal leumpang dina lampah-lampah-Na: sabab ti Sion bakal medal hukum, jeung firman PANGERAN ti Yerusalem. Yesaya 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Pangbersihan anu kalakonan pikeun Yerusalem dina waktos hukum Minggu, nyaéta panyingkiran kaum Adventis Laodikea, nepi ka ngan kaum Adventis Filadelfia anu kari. Struktur korporat nu sah sacara hukum tuluy diréngsékeun, sabab pamaréntah Amérika Sarikat téh mangrupa éntitas pangawas dina susunan hukum anu dijieun dina taun 1863, sarta nalika pamaréntah Amérika Sarikat maksa pangamalan poé Minggu ka sakuliah nagara, struktur korporat garéja Advent Poé Katujuh téh boh dibubarkeun sacara hukum, atawa meureun ngaranna sacara hukum dirobah jadi hiji ngaran nu sajenis jeung garéja Advent Minggu.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Nalika jalma-jalma duraka di Yerusalem dipiceun tina kualih ku para malaikat anu ngancurkeun, garéja Adventis Laodikea réngsé, sarta gerakan Filadelfia jadi Yerusalem rohani anu diangkat jadi panji. Mikha nyarita ka para kokolot, anu ku Yesaya disebut jalma-jalma anu ngahinakeun, anu nyebut caang poék jeung poék caang, sarta ngaliwatan hiji patalékan, nétélakeun yén para kokolot téh saéstuna kuduna geus nyaho “pangadilan.” Maranéhna kuduna geus nyaho waktu pangojohan maranéhna.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Tuluy abdi ngandika, “Dangukeun, mangga, eh kapala-kapala Yakub, jeung maraneh para pangéran ti kulawarga Israil; naha lain tugas maraneh pikeun nyaho kaadilan? Maraneh anu mikabenci kana nu hadé, sarta mikacinta kana nu jahat; anu ngaréngsréng kulit maranéhna tina awakna, jeung dagingna tina tulang-tulangna; anu ogé ngahakan daging umat Kami, jeung ngulitan kulitna tina awakna; maraneh ngarempag tulang-tulangna, sarta nyacag maranéhna jadi potongan-potongan, kawas pikeun panci, jeung kawas daging di jero kuali.” Mikha 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Gusti ngersakeun, sareng masih kénéh ngersakeun, supaya umat-Na dina poé panungtungan “nyaho kana pangadilan,” sareng pangadilan téh lain hiji konsép tunggal. Éta mangrupa sajarah anu lumangsung sacara bertahap, ngabogaan sababaraha unsur sareng tanda-tanda husus. Éta mangrupa hiji période nubuat anu dimimitian dina taun 1798, sareng neraskeun nepi ka ahir milénium. Éta téh boh panalungtikan boh palaksanaan hukuman. Éta dilaksanakeun ka unggal manusa anu kantos hirup di planét bumi, sareng ogé ka para malaikat anu diusir ti sawarga. Mangsa-mangsa pangadilan téh mangrupa pamahaman anu ésénsial pikeun umat Gusti anu satia dina poé panungtungan, sabab jawaban kana patarosan Mikha nyaéta, “enya, Israil kudu ngartos pangadilan.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Yermia netelakeun yén para kolot baheula di Yerusalem dina poé-poé pamungkas ngawakilan puncak tina hiji “murtad anu langgeng,” sakumaha dilambangkeun ku opat turunan pambrontakan anu beuki ningkat, anu disimbolkeun ku opat kajijikan anu beuki ngaronjat dina Yehezkiel pasal dalapan. Yermia netelakeun yén para kolot baheula téh kabebeng ku spiritisme, sabab maranéhna “nyembah” “panonpoé, bulan, jeung sakumna bala langit.” Anjeunna netelakeun yén maranéhna kudu “rubuh, sarta moal hudang deui,” sabab “maranéhna geus nolak firman PANGERAN.” Kalawan ciri-ciri ieu Yermia netelakeun yén éta “umat teu nyaho kana hukuman PANGERAN.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
Dina mangsa éta, saur PANGERAN, maranéhna baris ngaluarkeun tulang-tulang raja-raja Yuda, jeung tulang-tulang para pangéranna, jeung tulang-tulang imam-imamna, jeung tulang-tulang nabi-nabina, jeung tulang-tulang pangeusi Yerusalem, ti jero kubur-kuburna; sarta maranéhna baris ngabeberkeun éta di hareupeun panonpoé, jeung bulan, jeung sakumna pasukan langit, anu ku maranéhna dipikanyaah, jeung anu ku maranéhna diladénan, jeung anu ku maranéhna diturut, jeung anu ku maranéhna ditéangan, jeung anu ku maranéhna disembah; éta tulang-tulang moal dikumpulkeun, moal dikuburkeun; éta baris jadi kawas tai dina beungeut bumi. Jeung paéh bakal dipilih tibatan hirup ku sakumna sésa-sésa maranéhna anu nyésa tina kulawarga jahat ieu, anu nyésa di sakumna tempat ka mana maranéhna ku Kami geus diusir, saur PANGERAN semesta alam. Saterusna maneh kudu nyarita ka maranéhna, Kieu timbalan PANGERAN; Naha lamun maranéhna ragrag, maranéhna moal hudang deui? naha lamun saurang ngajauhan diri, manéhna moal balik deui? Ku naon ieu umat Yerusalem jadi malik ku kamalikan anu langgeng? maranéhna pageuh nyekel tipu daya, maranéhna embung mulang. Kami ngadéngékeun tur nguping, tapi omongan maranéhna henteu bener; taya saurang ogé tobat tina kajahatanna, bari pok, Naon anu geus ku kami dipigawé? unggal-unggal maranéhna nyimpang kana jalanna sorangan, lir kuda anu ngaburu narajang kana perang. Malah bango di langit terang kana mangsa-mangsa anu geus ditangtukeun pikeun dirina; jeung japati, jeung bangau, jeung simeut ngindung niténan mangsa datangna maranéhna; tapi umat Kami henteu nyaho kana pangadilan PANGERAN. Kumaha maranéh bisa nyebut, Kami arif, jeung hukum PANGERAN aya dina kami? Tingali, enya sia-sia pisan éta geus dijieun; kalam para juru tulis téh sia-sia. Jalma-jalma wijaksana jadi era, maranéhna kaget jeung kajiret; tingali, maranéhna geus nampik firman PANGERAN; jadi hikmah naon anu aya dina maranéhna? Yermia 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Dina bab lima, Yermia netelakeun yén jalma-jalma anu henteu nyaho kana pangadilan PANGERAN téh “jalma bodo.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Jalajah ka ditu ka dieu ngaliwatan jalan-jalan Yerusalem, tingal ayeuna, terangkeun, sarta pilari di alun-alun-alunna, upama maraneh bisa manggihan saurang jelema, upama aya nu ngalaksanakeun kaadilan, nu neangan bebeneran; mangka Kami bakal ngahampura eta kota. Sanajan maranehna nyebut, “Demi PANGERAN nu jumeneng hirup,” saenyana maranehna sumpah palsu. Nun PANGERAN, naha panon Gusti lain ningali ka bebeneran? Gusti geus neunggeul maranehna, tapi maranehna henteu ngarasa sedih; Gusti geus ngancurkeun maranehna, tapi maranehna nampik narima pangajaran; maranehna geus ngajadikeun beungeutna leuwih teuas batan batu cadas; maranehna nampik mulang. Ku sabab eta sim kuring nyebut, “Tangtu ieu teh jalma-jalma miskin; maranehna teh bodo: lantaran maranehna henteu nyaho jalan PANGERAN, atawa pangadilan Allah maranehna.” Yermia 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Dina poé-poé panungtungan Adventisme Laodikea, jalma-jalma anu digambarkeun minangka parawan-parawan bodo dina misil sapuluh parawan, anu ku Sadérék White dihartikeun minangka ngawakilan “pangalaman umat Advent,” “teu nyaho kana jalan PANGERAN, atawa kana pangadilan Allah maranéhna.” Dina bab saterusna, Yermia nétélakeun yén “jalan” PANGERAN téh nya éta “jalan-jalan baheula,” tapi urang Adventis Laodikea anu bodo nolak leumpang dina éta jalan, atawa ngaregepkeun sora tarompét. “Tarompét” téh lambang pangadilan, anu tangtu waé henteu dipikanyaho ku urang Adventis Laodikea anu bodo.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Kieu timbalan PANGERAN, Maneh sing tetep di jalan-jalan, tuluy tingali, sarta tanyakeun ngeunaan jalan-jalan baheula, di mana jalan anu hade tea, sarta leumpanglah di dinya, mangka maraneh bakal manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna nyarita, “Kami moal leumpang di dinya.” Kitu deui Kami netepkeun pangawas-pangawas ka maraneh, saur-Na, “Dengekeun sora tarompet.” Tapi maranehna nyarita, “Kami moal ngadengekeun.” Ku sabab eta, dangukeun, eh bangsa-bangsa, sarta teranglah, eh jamaah, naon anu aya di antara maranehna. Dangukeun, eh bumi: tenjo, Kami rek ngadatangkeun kajahatan ka ieu bangsa, nya eta buah tina pikiran maranehna, ku lantaran maranehna henteu ngadengekeun kecap-kecap Kami, kitu deui kana hukum Kami, tapi malah nampik eta. Yermia 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
“Kajahatan” anu didatangkan ka “jamaah” anu nolak “ngadéngé sora tarompét,” jeung “leumpang” dina “jalan-jalan baheula,” tempat “pangreureuhan” tina hujan ahir bakal kapanggih, lumangsung nalika “jamaah” “nolak hukum-Na” dina hukum Minggu anu geura datang.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Pangalarapan tilu-lapis ngeunaan Élia nandaan pagawean hiji utusan jeung hiji gerakan dina mangsa pangadilan éksékutip, anu dimimitian dina undang-undang Minggu anu baris geura sumping. Nu raket patalina jeung pangalarapan tilu-lapis ngeunaan Élia nyaéta pangalarapan tilu-lapis ngeunaan utusan anu nyiapkeun jalan pikeun Utusan Perjangjian. Pangalarapan tilu-lapis ngeunaan utusan anu nyiapkeun jalan téh nandaan hiji pagawean ku hiji utusan jeung hiji gerakan dina mangsa pangadilan panalungtikan. Utusan anu nyiapkeun jalan, jeung Élia, mangrupa pangalarapan tilu-lapis anu raket patalina, sakumaha ogé pangalarapan tilu-lapis ngeunaan Roma jeung pangalarapan tilu-lapis ngeunaan ragragna Babul, tapi éta miboga bédana-bédana anu penting anu patali jeung pangadilan Allah.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Tilu panerapan Élia jeung tilu panerapan utusan anu nyiapkeun jalan pikeun Utusan Perjangjian téh aya patalina jeung dua pagawéan pangadilan anu béda, anu dilaksanakeun ku Allah, ngaliwatan utusan pilihan-Na jeung gerakan anu ngahiji kana amanat ti éta utusan. Dua pagawéan éta aya patalina jeung dua mangsa pangadilan anu béda, sanajan aya tumpang tindih antara éta lambang-lambang.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Padamelan Éliah nu katilu jeung panungtung téh aya patalina jeung pangadilan éksékutip ka persatuan tilu rupa Babul modéren, sedengkeun padamelan utusan anu nyiapkeun jalan téh aya patalina jeung pangadilan panalungtikan sarta panyucian umat Allah. Malaki pasal tilu diwanohkeun ku ayat panungtung tina pasal dua.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? 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 2:17–3:4.
Maranéh geus nyapekeun PANGERAN ku kecap-kecap maranéh. Tapi maranéh nyarita, “Dina hal naon kami geus nyapekeun Anjeunna?” Nya éta waktu maranéh nyarita, “Sakumna anu ngalakonan kajahatan téh hadé dina paningal PANGERAN, sarta Anjeunna resep ka maranéhna”; atawa, “Di manakah Allah pangadilan éta?” Tingal, Kami rek ngutus utusan Kami, sarta manéhna bakal nyadiakeun jalan di hareupeun Kami; jeung Gusti anu ku maranéh dipilarian éta bakal ngadadak sumping ka Bait-Na, nyaéta Utusan perjangjian anu ku maranéh dipikaresep; tingal, Anjeunna bakal sumping, saur PANGERAN semesta alam. Tapi saha anu sanggup tahan dina poé kadatangan-Na? jeung saha anu bakal tetep nangtung nalika Anjeunna nembongan? sabab Anjeunna téh lir seuneu tukang nyaring, jeung lir sabun tukang ngabodaskeun lawon. Mangka Anjeunna bakal calik lir tukang nyaring jeung nu ngamurnikeun pérak; sarta Anjeunna bakal ngamurnikeun anak-anak Léwi, jeung nyucikeun maranéhna saperti emas jeung pérak, supaya maranéhna bisa ngahaturkeun ka PANGERAN hiji kurban dina kabeneran. Mangka kurban ti Yuda jeung Yerusalem bakal kamanis di payuneun PANGERAN, saperti dina mangsa baheula, jeung saperti dina taun-taun nu kapungkur. Malaki 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Dina poé-poé panungtungan, nurutkeun kasaksian Malakhi, Allah geus kacapé ku Adventisme Laodikea anu ngagantel pageuh kana pambarontakan taun 1888. Pambarontakan taun 1888 éta dipapandékan ku pambarontakan Korah, Datan, jeung Abiram, sarta padungdengan doktrinal dina pambarontakan Korah téh nyaéta naha jalma-jalma anu migawé kajahatan masih tetep bener dina paningal Gusti.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Ayeuna Korah, putrana Izhar, putrana Kohat, putrana Lewi, jeung Datan jeung Abiram, putra-putra Eliab, sarta On, putrana Pelet, turunan Ruben, nyandak jelema-jelema; tuluy maranéhna narangtung ngalawan Musa, babarengan jeung sawatara urang Israil, dua ratus lima puluh pamingpin jamaah, jalma-jalma anu kasohor di antara kumpulan éta, jalma-jalma anu kaceluk: Maranéhna tuluy ngumpul babarengan ngalawan Musa jeung ngalawan Harun, sarta maranéhna ngandika ka maranéhna, Maraneh nyokot kalungguhan kaleuleuwihan ka diri sorangan, padahal sakumna jamaah téh suci, masing-masingna, sarta PANGERAN aya di antara maranéhna: ku sabab kitu, naha maraneh ngaluhurkeun diri sorangan luhureun jamaah PANGERAN? Bilangan 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Dina poé-poé panungtungan, Allah geus bosen ku Adventisme Laodikea anu pageuh nyekel kana pambarontakan taun 1957, anu saéstuna ngan saukur mangrupa pintonan tina pambarontakan taun 1888, anu disusun kana hiji pernyataan resmi. Buku Questions on Doctrine ngukuhkeun pambarontakan taun 1888, anu mangrupa pangulangan tina pambarontakan Korah, Datan, jeung Abiram, numutkeun kana kasaksian malaikat anu maréntahkeun ka Sister White yén anjeunna kudu tetep cicing dina konferénsi taun 1888, sangkan nyatet pangulangan sajarah pambarontakan Korah. Dua ratus lima puluh lalaki anu kasohor ngumpul babarengan jeung Korah, Datan, jeung Abiram, ngalawan Musa, wakil Allah, dina éta pambarontakan.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Dua puluh lima lalaki anu sujud ka panonpoé dina Ezekiel pasal dalapan, ngawakilan perpuluhan, atawa sapersapuluh, tina dua ratus lima puluh lalaki anu ngaduruk menyan dina pemberontakan Korah, Datan, jeung Abiram, anu ngalambangkeun para pamingpin pemberontakan taun 1888, anu pemberontakan doktrinalna dipormalkeun dina taun 1957, ku diterbitkeunana buku Questions on Doctrine.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Pangbarontakan Korah, Datan, jeung Abiram nampik “pangadilan” anu geus diputuskeun ku Allah, anu netepkeun yén maranéhna kudu ngumbara di padang gurun salila opat puluh taun. Adventisme Laodikea mimiti ngumbara di padang gurun Laodikea dina taun 1863, sanggeus maranéhna nampik pesen Laodikea anu ditepikeun dina taun 1856, anu ngahasilkeun pangadilan pikeun ngumbara di padang gurun salila mangtaun-taun deui, ku lantaran kurangna iman maranéhna. Dina pangbarontakan taun 1888, maranéhna masih kénéh henteu daék narima pesen Laodikea anu dibawa ku Para Sesepuh Jones jeung Waggoner.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Jalma-jalma anu barontak dina taun 1888, lain ngan saukur nolak kawibawaan rohani para Sepuh Jones jeung Waggoner, tapi ogé kawibawaan nabi awéwé Ellen White jeung kawibawaan Roh Suci, sabab maranéhna ngalampahkeun pamadegan yén sakabéh jamaah téh sarua sucina.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Dina taun 1863, maranéhna geus balik deui pikeun dahar babarengan jeung nabi bohong ti Betel, sarta ku ngalakukeun kitu maranéhna ahirna narima harti kasalametan anu dilambangkeun ku pambrontakan Korah, teras sacara resmi ngukuhkeun doktrin palsu éta dina buku, Questions on Doctrine. Doktrin éta téh hiji harti palsu ngeunaan “pangbeneran ku iman.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Pangbarontakan taun 1863 téh mangrupa awal tina panolakan kana permata-permata Miller anu kacerminkeun dina dua loh Habakkuk. Dina Habakkuk pasal dua, “perdebatan” dina ayat hiji ahirna ngahasilkeun dua golongan panyembah anu katembong ngaliwatan pasulayan maranéhna ngeunaan éta pesen anu tunda.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Tingal, jiwana manehna anu ngagedéan diri téh henteu lempeng dina dirina; tapi anu bener bakal hirup ku iman-Na. Habakuk 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
“Iman” ti “jalma-jalma nu bener” dina “pasulayan” Habakuk pasal dua, dumasar kana “tetempoan” anu geus ditulis écés dina papan-papan. Dina pambrontakan taun 1863, léngkah anu pangheulana pikeun miceun naon anu ditulis dina papan-papan éta geus kahontal ku maranéhna anu henteu deui miboga iman ti “jalma-jalma nu bener.” Pambrontakan taun 1863 ngawakilan bibit munggaran tina pambrontakan anu ahirna bakal ngukuhkeun hiji harti palsu ngeunaan doktrin pembenaran ku iman dina taun 1957.
We will continue this study in the next article.
Urang baris neraskeun ieu ulikan dina artikel salajengna.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Gusti, dina rahmat-Na anu agung, ngutus hiji pesen anu kacida mulya ka umat-Na ngaliwatan Sesepuh Waggoner jeung Jones. Pesen ieu dimaksudkeun pikeun ngawanohkeun ka dunya kalayan leuwih écés Jurusalamet anu diangkat luhur, nyaéta kurban pikeun dosa-dosa sakuliah dunya. Pesen ieu nampilkeun pembenaran ku iman ka Sang Pananggung; pesen ieu ngondang umat supaya narima kabeneran Kristus, anu dinyatakeun dina kataatan ka sakabéh parentah Allah. Loba anu geus kaleungitan paningal kana Yesus. Maranéhna peryogi supaya panonna diarahkan ka pribadi-Na anu ilahi, kana kahadéan jasa-Na, jeung kana kaasih-Na anu teu robah ka kulawarga manusa. Sagala kawasa geus dipasrahkeun ka panangan-Na, supaya Anjeunna tiasa ngabagikeun kurnia-kurnia anu beunghar ka manusa, ngalantarankeun karunia anu taya tandingna, nyaéta kabeneran-Na sorangan, ka agén manusa anu teu daya. Ieu teh pesen anu diparéntahkeun ku Allah pikeun dipasihkeun ka dunya. Ieu teh pesen malaikat katilu, anu kudu diumumkeun ku sora tarik, sarta dibarengan ku curahan Roh-Na dina ukuran anu gedé.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Kaleresan keur jaman ieu, talatah malaikat nu katilu, kudu dimaklumkeun ku sora tarik, hartina ku kakawasaan anu beuki ngagedéan, sakumaha urang ngadeukeutan kana ujian panungtungan anu agung.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Mangsa pangrungu téh geus caket pisan ka urang, sabab sora tarik malaikat katilu geus mimiti dina panyingkabkeun kabeneran Kristus, nyaéta Sang Panebus anu ngahampura dosa. Ieu téh awal tina cahaya malaikat anu kamulyaan-Na bakal ngeusian sakuliah bumi.” Selected Messages, buku 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan ahir téh baris turun ka umat Allah. Hiji malaikat anu perkasa baris turun ti sawarga, sarta sakumna bumi baris dipaparin cahaya ku kamulyaan-Na.” Review and Herald, 21 April 1891.