The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Pemberontakan anak sapi emas Harun dina awal Israil baheula, sacara profétis saluyu jeung pemberontakan Yerobeam dina awal sapuluh kaom karajaan kalér Éfraim. Sajarah-sajarah suci ieu ngalambangkeun pemberontakan Adventisme dina taun 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Tangtu aya saksi-saksi séjén ngeunaan taun 1863, tapi Harun jeung raja Yerobeam nyadiakeun saksi-saksi anu ngahalangan sajarah 1863, sarta sakabéh sajarah éta ngagambarkeun gerakan saratus opat puluh opat rébu, nyaéta tanduk Protestan, lain ngan dina mangsa poé-poé panungtungan karajaan kagenep tina nubuat Alkitab, tapi nepi ka panutupan mangsa kasempetan rahmat. Sajarah-sajarah éta ogé nyangkem sajarah sajajar tina tanduk Républikan dina karajaan kagenep.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Umumna mangrupa hiji bebeneran anu kacida héséna pikeun jalma-jalma anu percaya, yén garéja Advent Poé Katujuh téh umat sésa Allah dina ahir dunya. Kapercayaan éta téh kasalahan urang anu pangheulana. Teu aya bukti biblikal yén garéja Laodikea ngalambangkeun umat anu diangkat jadi panji dina mangsa krisis hukum Minggu. Kasalahan urang anu pangheulana nyaéta narima premis palsu yén hal éta memang kitu. Panji dina ahir dunya téh diwangun ku jalma-jalma anu geus dipiceun ku anggota-anggota sinagoga Iblis.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Jeung Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma buangan Israil, jeung ngahijikeun deui jalma-jalma Yuda anu kasebar ti opat juru bumi. Yesaya 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Nya éta umat Advent Laodikea anu miceun jalma-jalma anu kudu jadi panji.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Dangukeun firman PANGERAN, eh maraneh anu ngageter ku sabab firman-Na; dulur-dulur maraneh anu ngabenci ka maraneh, anu ngusir maraneh ku lantaran ngaran Kami, ngomong kieu, “Mugia PANGERAN dimulyakeun”; tapi Anjeunna bakal nembongan pikeun kabagjaan maraneh, sarta maranehna bakal era. Yesaya 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Jalma-jalma anu jadi panji téh bakal dipiceun ku sabab “ngaran” Kristus. Ngaran anu ngahasilkeun kabencian téh nyaéta Alfa jeung Omega, sabab prinsip Alfa jeung Omega téh anu sacara écés ngidentipikasi saha anu diwakilan ku gareja Advent Poé Katujuh dina nubuat Alkitab. Pasemon sapuluh parawan ngawakilan Adventisme.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ibarat sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Pasemon éta kahontal dina awal Adventisme, sarta bakal kahontal deui nepi ka saluyu pisan jeung unggal kecapna dina ahirna.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kaula sok dirujuk kana misil ngeunaan sapuluh parawan, lima di antarana wijaksana, jeung lima deui bodo. Misil ieu geus kacumponan sarta bakal kacumponan nepi ka unggal jéntréna, sabab éta miboga panerapan husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, geus kacumponan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, August 19, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Parawan-parawan bodo anu hudang tuluy nyadar yén maranéhna teu boga minyak téh nyaéta urang Laodikia.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Kaayaan Garéja anu digambarkeun ku para parawan bodo, ogé disebut minangka kaayaan Laodikea.” Review and Herald, 19 Agustus 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Perjuangan para parawan nu wijaksana, anu ogé digambarkeun minangka jamaah Philadelpia, téh ngalawan hiji jamaah anu ngaku dirina urang Yahudi, padahal lain.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Tenjo, Kami rek ngadamel maranéhna anu kaasup kana sinagoga Iblis, anu nyebut dirina urang Yahudi, padahal lain, tapi ngabohong; tenjo, Kami rek ngadamel maranéhna datang tuluy sujud di hareupeun suku maneh, sarta nganyahokeun yén Kami geus mikanyaah ka maneh. Wahyu 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Ibu White nyanghareupan ieu ayat dina terbitan kahiji pisan sanggeus kuciwa anu ageng.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Aranjeun nyangka, yén jalma-jalma anu nyembah di hareupeun suku para wali, (Wahyu 3:9), tungtungna bakal disalametkeun. Di dieu sim kuring kedah béda pamadegan sareng aranjeun; sabab Allah nembongkeun ka sim kuring yén golongan ieu téh Adventis anu ngaku iman, anu geus murtad, sarta ‘nyalibkeun deui pikeun dirina sorangan Putra Allah, sareng ngahinakeun Mantenna sacara terang-terangan.’ Jeung dina ‘jam panggodaan,’ anu can kénéh bakal datang, pikeun nembongkeun karakter sajati unggal jalma, maranéhna bakal terang yén maranéhna leungit salalanggengna; sarta katutupan ku kasangsaraan batin, maranéhna bakal sujud di hareupeun suku para wali.” Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
Dina pasal lima kitab Yesaya, lagu ngeunaan kebon anggur, anu engké dipaké ku Kristus, disebutkeun pikeun kahiji kalina.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Ayeuna ku Kami rek ngahalek ka nu dipikaasih ku Kami hiji pupujian ngeunaan nu dipikaasih ku Kami, perkara kebonna anggur. Nu dipikaasih ku Kami ngabogaan kebon anggur dina hiji pasir anu kacida suburna; sarta anjeunna ngurilingan eta ku pager, jeung miceun batu-batuna, tuluy melak eta ku tangkal anggur pilihan, sarta ngadegkeun munara di tengah-tengahna, jeung deuih nyieun panggilingan anggur di jerona; sarta anjeunna ngarepkeun supaya eta ngahasilkeun buah anggur, tapi nu dihasilkeun teh buah anggur liar. Jeung ayeuna, he pangeusi Yerusalem, jeung maraneh urang Yuda, mangga hakimanan, sim kuring nyuhunkeun ka maraneh, antara Kami jeung kebon anggur Kami. Naon deui anu sabenerna masih keneh bisa dipigawe pikeun kebon anggur Kami, anu can dipigawe ku Kami ka dinya? Ku naon, nalika Kami ngarepkeun supaya eta ngahasilkeun buah anggur, malah ngahasilkeun buah anggur liar? Yesaya 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Pasemon éta, boh dina Perjangjian Heubeul boh dina Perjangjian Anyar, nuduhkeun yén gareja Allah ditampik ku Allah lantaran nampik ngahasilkeun buah-buah anu ku éta maranéhna dihudangkeun pikeun ngahasilkeunana. Dina Yesaya lima, dina kacindekan pasemon éta, hukuman pikeun kebon anggur éta dijentrekeun, bari sakaligus ngajangjikeun bakal ngadegkeun hiji panji pikeun bangsa-bangsa. Jelas yén kebon anggur téh lain panji éta.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
Ku sabab eta amarah PANGERAN hurung ka umat-Na, sarta Mantenna ngulurkeun panangan-Na ngalawan maranéhna, tuluy neunggeul maranéhna; jeung pasir-pasir ngageter, sarta bangke-bangke maranéhna cabak di tengah jalan-jalan. Sanajan kitu sakabéh ieu, amarah-Na henteu mulang, tapi panangan-Na masih kénéh ngulur. Jeung Mantenna bakal ngadegkeun hiji panji ka bangsa-bangsa ti kajauhan, sarta bakal nyada ka maranéhna ti tungtung bumi; sarta, tingali, maranéhna bakal datang kalawan gancang pisan. Yesaya 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Nalika Yesus engké ngalagukeun éta lagu minangka hiji misil, kacindekan-Na sarua tégasna.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 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. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Dangukeun misil anu séjén: Aya hiji nu boga imah, anu melak kebon anggur, tuluy dipageran sakurilingna, dijieun tempat meres anggur di jerona, sarta ngadegkeun munara; tuluy diséwakeun ka para patani, sarta anjeunna indit ka nagri anu jauh. Ari waktu buahna geus deukeut, anjeunna ngutus hamba-hambana ka para patani, supaya maranéhna narima hasilna. Tapi para patani éta nyekel hamba-hambana, nu saurang dipaéhan, nu saurang deui dipaehan, sarta nu saurang deui dibaledog ku batu. Deui anjeunna ngutus hamba-hamba séjén, leuwih loba ti anu kahiji; sarta ku maranéhna diperlakukeun kitu kénéh. Tapi ahirna anjeunna ngutus putrana ka maranéhna, saurna, Maranéhna tangtu bakal ngahormat ka putra abdi. Tapi waktu para patani ningali putra éta, maranéhna silih béjaan, Ieu ahli warisna; hayu urang maéhan anjeunna, supaya warisana jadi kagungan urang. Tuluy anjeunna dicekel, dialungkeun ka luar kebon anggur, sarta dipaéhan. Ku sabab kitu, lamun dunungan kebon anggur éta datang, naon anu bakal dipigawé ku anjeunna ka para patani éta? Maranéhna ngawaler ka anjeunna, Jalma-jalma jahat éta tangtu bakal dibinasakeunana kalayan pikasieuneun, sarta kebon anggurna bakal diséwakeun ka patani-patani séjén anu bakal mikeun hasilna ka anjeunna dina usumna. Saur Yesus ka maranéhna, Naha maranéh can kungsi maca dina Kitab Suci, Batu anu dipiceun ku tukang-tukang ngawangun, éta pisan anu jadi batu poko juru: ieu téh padamelan Gusti, sarta matak héran dina panon urang? Ku sabab eta Kami nyebut ka maranéh, Karajaan Allah bakal dicabut ti maranéh, sarta dibikeun ka hiji bangsa anu ngahasilkeun buahna. Jeung saha waé anu ragrag kana batu ieu bakal remuk; tapi ka saha waé batu ieu nimpah, éta bakal ngagebruskeun anjeunna nepi ka jadi bubuk. Jeung nalika imam-imam kapala jeung urang Parisi ngadangu misil-misil-Na, maranéhna ngarti yén Anjeunna nyarioskeun maranéhna. Mateus 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Gareja Advent Poé Katujuh Laodikia lain panji anu diangkat. Kabon anggur dina poé-poé panungtungan anu geus dilambangkeun ku Israil baheula téh nyaéta gareja Advent Poé Katujuh Laodikia, nanging bakal aya hiji bangsa anu ngahasilkeun buah anu nyumponan sarat minangka buah sulung, nyaéta naon anu dimaksud ku saratus opat puluh opat rébu.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ieu teh jalma-jalma anu henteu kahina ku awewe; sabab maranéhna parawan. Ieu teh jalma-jalma anu nuturkeun Anak Domba ka mana bae Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi buah sulung pikeun Allah jeung pikeun Anak Domba. Wahyu 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Maranehna bakal dipaké jadi panji ku Nu Boga Imah pikeun ngumpulkeun panén panungtungan. Garéja Laodikea Advent Hari Katujuh téh nyaéta kebon anggur anu nampik batu pondasi tina tujuh kali Musa. Ti dinya terus lumangsung turun-laun anu beuki jero kana poék anu beuki poék. Panji éta bakal jadi “akar Isai.” Akar Isai, atawa Daud, ngalambangkeun bebeneran anu pangpamungkas pisan anu dipidangkeun ku Yesus ka urang Yahudi nu sok ngabantah dina sajarah-Na. Ieu téh lambang tina prinsip Alfa jeung Omega, anu ku tukang-tukang kebon anu teu satia, boh Israil baheula boh Israil modéren, ditampik pikeun kahartos.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Jeung dina poé éta bakal aya hiji akar Isai, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa kapir bakal daratang: jeung tempat pangreureuhna bakal mulya. Yesaya 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Sadérék White sareng James White écés nétélakeun yén dina taun 1856 gerakan éta geus jadi Laodikia; ku kituna, iraha anjeunna nétélakeun yén éta kungsi narima amanat ka urang Laodikia? Anjeunna teu kungsi. Kasalahan urang nu kahiji nyaéta narima paneges yén garéja Advent Poé Katujuh geus jadi garéja anu unggul nalika ngalangkungan sajarahna. Kanyataanna malah sabalikna. Lamun urang narima éta premis salah nu kahiji, panon urang bakal katutup kana kanyataan-kanyataan nubuat anu ngajarkeun sabalikna. Upamana, Sadérék White sababaraha kali nétélakeun yén sajarah Israél baheula anu harfiah ngalambangkeun pangalaman jeung sajarah Israél modéren anu rohani. Mindeng, nalika anjeunna nyebut Israél baheula minangka conto pikeun Israél modéren, dina waktu anu sarua anjeunna ogé ngutip pernyataan klasik rasul Paulus ngeunaan kanyataan anu sarua.
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 perkara ieu tumiba ka maranéhna jadi conto; jeung éta dituliskeun pikeun panggeuing ka urang, anu ka maranéhna geus datang ahir jaman. 1 Korinta 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Rasul Paulus dina ayat kasabelas keur nyindekkeun sapuluh ayat saméméhna.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Leuwih ti éta, dulur-dulur, sim kuring henteu kersa aranjeun teu nyaho, yén sakabéh karuhun urang éta aya di handapeun mega, sarta sakabéhna ngaliwat ka laut; sarta sakabéhna dibaptis ka Musa dina mega jeung dina laut; sarta sakabéhna dahar kadaharan rohani anu sarua; sarta sakabéhna nginum inuman rohani anu sarua; sabab maranéhna nginum tina Batu Karang rohani anu nuturkeun maranéhna; jeung éta Batu Karang téh Kristus. Tapi ka loba di antara maranéhna Allah henteu ridho; sabab maranéhna dipaéhan di tanah gurun. Ayeuna sagala hal ieu jadi conto pikeun urang, sangkan urang ulah mikahayang hal-hal anu jahat, sakumaha maranéhna ogé mikahayangna. Kitu deui, ulah aranjeun jadi panyembah brahala, sakumaha sawatara di antara maranéhna; sakumaha geus ditulis, Jalma-jalma diuk pikeun dahar jeung nginum, tuluy hudang pikeun ulin. Kitu deui, ulah urang ngalakukeun cabul, sakumaha sawatara di antara maranéhna ngalakukeunana, tuluy dina hiji poé gugur dua puluh tilu rebu urang. Kitu deui, ulah urang ngagoda Kristus, sakumaha sawatara di antara maranéhna ogé ngagoda Anjeunna, tuluy dibinasakeun ku oray-oray. Kitu deui, ulah aranjeun ngarungut, sakumaha sawatara di antara maranéhna ogé ngarungut, tuluy dibinasakeun ku nu ngabinasakeun. 1 Korinta 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Paulus jeung Sister White henteu ngagunakeun Israél baheula minangka conto umat anu meunang kameunangan jeung bener. Sabalikna pisan. Paulus nyindekkeun sapuluh ayat anu kahiji éta dina ayat ka sabelas, tuluy dina ayat salajengna netelakeun palajaran anu kudu ditepikeun ku sajarah Israél baheula ka jalma-jalma anu baris ningali.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Ku sabab éta, sing saha anu nyangka yén manéhna nangtung, kudu ati-ati supaya ulah ragrag. 1 Korinta 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Israél baheula méré conto hiji umat anu kungsi disaur ku Allah, dipingpin ku Allah, nyumponan nubuat-nubuat Allah, tapi barontak ka Allah dina unggal léngkah jalanna, sarta tungtungna malah nyalibkeun Sang Panyipta langit jeung bumi! Kaum Advent teu hésé ngaku kanyataan-kanyataan ieu ngeunaan Israél baheula, tapi arang pisan maranéhna ngantep éta pangéling anu dimaksud nembus kabutaan Laodikia maranéhna. Maranéhna bisa waé ngutip ayat-ayat nalika Sadérék White nandakeun gareja minangka biji panon Allah, jeung enya kitu, tapi kanyaah Allah ka umat-Na henteu ngagelendengkeun kaayaan maranéhna anu sabenerna. Jalma-jalma anu dipikanyaah ku Anjeunna, ku Anjeunna ditegor jeung dididik ku hajatan. Sakumaha ogé gareja Allah téh biji panon Allah, Isa kalayan écés pisan ngaringkeskeun hubungan-Na jeung éta biji panon, biji panon-Na.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Eh Yerusalem, Yerusalem, anu maehan para nabi, jeung ngagibah batu ka maranehna anu diutus ka maneh; sabaraha remenna Kami hayang ngumpulkeun anak-anak maneh babarengan, sakumaha induk hayam ngumpulkeun anak-anakna handapeun jangjangna, tapi maraneh teu daek! Tenjo, imah maneh ditinggalkeun ka maneh dina kaayaan suwung: jeung satemenna Kami nyebut ka maraneh, maraneh moal ningali Kami deui, nepi ka datang waktuna nalika maraneh bakal nyebut, Rahayu Anjeunna anu sumping dina asmana Gusti. Lukas 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Patarosan anu pantes diajukeun nyaéta, “Naha Isa saleresna ngagambarkeun ahir ku awal? Naha Israél baheula saéstuna ngagambarkeun Israél modéren?” Masalah Israél baheula salila sakabéh sajarah maranéhna nyaéta yén maranéhna percaya yén warisan maranéhna ngabuktikeun yén maranéhna téh umat Allah, ku kituna maranéhna mustahil janten naon waé salian ti umat Allah. Ku sabab éta dina jaman Yermia maranéhna ngaku dirina minangka Bait PANGERAN.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Kecap anu sumping ka Yermia ti PANGERAN, kieu timbalana: “Nangtunglah di lawang Bait PANGERAN, sarta béwarakeun di dinya ieu pangandika, ucapkeun: ‘Dangukeun pangandika PANGERAN, eh sakumna urang Yuda anu asup ngaliwatan lawang-lawang ieu pikeun nyembah ka PANGERAN. Kieu timbalan PANGERAN Nu Mahakawasa, Allah Israil: Benerkeun jalan-jalan maranéh jeung kalakuan-kalakuan maranéh, mangka Kami bakal ngantep maranéh cicing di ieu tempat. Ulah maranéh percaya kana omongan bohong anu nyebut, “Ieu Bait PANGERAN, ieu Bait PANGERAN, ieu Bait PANGERAN.”’” Yermia 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Kasasaruaan anu sarua ieu ogé ditegeskeun ku Yohanes Pembaptis.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Tuluy dibaptis ku anjeunna di Yordan, bari ngaku dosa-dosana. Tapi waktu anjeunna ningali loba urang Parisi jeung Saduki daratang ka tempat baptisanana, anjeunna ngadawuh ka maranéhna, “Eh turunan oray berbisa, saha anu geus ngingetan maranéh supaya ngungsi tina murka anu bakal datang? Ku sabab kitu, hasilkeun buah-buah anu pantes pikeun tobat; jeung ulah nyangka nyarita dina jero haté maranéh, ‘Abraham teh bapa kami,’ sabab Kami nyebutkeun ka maranéh, Allah kawasa ngabangkitkeun anak-anak pikeun Abraham tina batu-batu ieu. Jeung ayeuna deuih kampak geus ditancebkeun kana akar tangkal-tangkal; ku lantaran kitu unggal tangkal anu henteu ngahasilkeun buah anu hade bakal ditegor, tuluy dialungkeun kana seuneu.” Mateus 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Pamahaman anu sesat pisan anu sarua di jero Adventisme, anu dilambangkeun ku ungkara “Bait PANGERAN, nya urang,” sarta yén urang téh “turunan” rohani Ibrahim, nyaéta perwujudan anu pangutamana tina kabutaan Laodikea.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
“Allah ngutus utusan-utusan pikeun ngabéjaan umat-Na naon anu kudu maranéhna jadi jeung lakukeun supaya taat kana hukum-hukum kabeneran-Na, anu lamun ku hiji jalma dipigawé, ku éta ogé anjeunna bakal hirup. Maranéhna kudu mikaasih Allah kalayan pangutamana, teu boga allah-allah séjén di payuneun Anjeunna; sarta maranéhna kudu mikaasih sasamana saperti dirina sorangan, ngalakukeun ka anjeunna sakumaha maranéhna hayang anjeunna ngalakukeun ka maranéhna.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“Teu aya sahiji titik pangleutikna ogé tina hukum Allah anu suci anu meunang dipopohokeun atawa dipiina. Jalma-jalma anu ngalanggar hiji ‘Kieu saur PANGERAN,’ nangtung dina panji pangeran poek, dina kaayaan murtad ngalawan Nu Nyiptakeun maranéhna jeung Nu Méré Tebusan ka maranéhna. Maranéhna ngaku jangji-jangji anu dipasihkeun ka jalma-jalma anu taat, bari nyebutkeun, Bait Allah, bait Allah téh kami, padahal maranéhna ngahina Allah ku cara nyasabkeun sipat-Na, ku ngalakukeun pisan hal-hal anu geus dipidawuh ku Anjeunna supaya ulah dipigawé. Maranéhna ngadegkeun hiji patokan anu henteu dipasihkeun ku Allah. Tuladan maranéhna nyasabkeun, pangaruh maranéhna ngaruksak. Maranéhna lain cahaya di dunya, sabab maranéhna henteu nuturkeun prinsip-prinsip kabeneran.
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
“Manusa moal bisa némbongkeun panghianatan anu leuwih gede ka Allah ti batan ku teu maliré kana caang anu dikintunkeun ku Mantenna ka maranéhna. Jalma-jalma anu ngalakukeun ieu nyasabkeun anu bodo, sabab maranéhna ngadegkeun tanda-tanda pituduh anu palsu. Maranéhna terus-terusan ngapalingkeun asas-asas anu murni....”
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
Dina kecap-kecap Kitab Suci urang dipaparin terang kalayan écés naha karuksakan tumiba kana bangsa Yahudi. Maranéhna geus narima cahaya anu agung, berkah anu limpah, jeung kamakmuran anu luar biasa. Tapi maranéhna kabuktian henteu satia kana amanat anu dipercayakeun ka maranéhna. Maranéhna henteu miara kebon anggur Gusti kalawan satia, atawa ngahaturkeun ka Anjeunna buah-buahna. Maranéhna meta saolah-olah euweuh Allah, ku sabab éta musibah narajang maranéhna.” Manuscript Releases, jilid 14, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Israél percaya yén ku sabab maranéhna geus dipilih ku Allah dina awal sajarah maranéhna, maranéhna bakal salawasna jadi umat pilihan-Na. Nu leuwih parah deui, maranéhna ogé percaya yén ku sabab maranéhna téh umat pilihan-Na, Anjeunna bakal ngahormatan maranéhna, sanajan kanyataanna maranéhna nampik pikeun ngahormatan Anjeunna. Dina harti nubuat, maranéhna téh umat pilihan-Na, nepi ka maranéhna diceraikeun, tapi maranéhna henteu kungsi jadi umat sakumaha anu dipikahoyong ku Allah. Kabeneran umat pilihan henteu ditangtukeun ku saha anu maranéhna sangka ngeunaan dirina. Israél baheula téh conto utama tina garéja Advent Poé Katujuh, tapi nalika anggapan palsu ditarima yén maranéhna ngawakilan saratus opat puluh opat rébu dina ahir dunya, kabutaan Laodikia kamanifestasikeun, saperti kabutaan Israél baheula. Adventisme percaya jeung ngajar yén maranéhna téh umat sesa Allah dina ahir dunya, sanajan aya bukti anu écés sabalikna.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Beuki beuki deukeut urang kana panutupan mangsa pangadilan, beuki serius jeung lugas pesen ka umat Laodikea kudu jadi. Lamun éta anggapan palsu henteu disingkirkeun demi bebeneran, mangka conto-conto Aaron, Yerobeam, jeung 1863 disumputkeun handapeun jubah tradisi jeung adat kabiasaan. Geus kacida deukeutna kana panutupan mangsa pangadilan pikeun terus nyumput handapeun jubah éta.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Jeung ieu téh panghukuman, yén caang geus datang ka dunya, tapi manusa leuwih mikanyaah ka poék tibatan ka caang, sabab kalakuanana jahat. Sabab unggal jalma anu ngalakonan kajahatan, ngéwa kana caang, sarta henteu datang ka caang, bisi kalakuanana kanyahoan salahna. Yohanes 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Sajarah kamurtadan Adventisme geus kacatet dina Firman nubuat Allah. Ieu téh hiji kanyataan nubuat. Bukti kahijina ngeunaan ieu nyaéta Israil baheula. Israil baheula téh hiji sajarah kamurtadan anu lumangsung terus sarta beuki ngaronjat, tapi Alkitab jeung Roh Nubuat ngajarkeun yén Israil baheula mangrupakeun perlambang Israil modéren. Sanaos ieu matak nalangsa, can kungsi aya mangsa anu leuwih penting tibatan ayeuna pikeun ngartos ieu bebeneran. Anu keur dibuka segelna ku Wahyu Yesus Kristus nyaéta kanyataan yén sajarah Adventisme salaku tanduk Protestan sajajar jeung sajarah tanduk Républikan. Kadua tanduk éta silih jadi saksi kadua pikeun nu séjénna, sarta nolak ningali salah sahiji saksi kalayan bener, dina waktos anu sarua nyegah sangkan saksi anu séjén henteu kawanoh.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Garis Harun, Yerobeam, jeung 1863 nétélakeun mimiti Israél rohani modéren, sarta ku kituna ogé nétélakeun mimiti tanduk Republik. Amanat malaikat katilu téh mangrupa peringatan sangkan ulah narima tanda sato galak. Amérika Sarikat anu mimiti netepkeun hukum Minggu, tuluy maksa sakumna dunya pikeun ngalakukeun hal anu sarua.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa deungeun bakal nuturkeun conto ti Amérika Sarikat. Sanajan manéhna mingpin heula, nanging krisis anu sarua bakal tumiba ka umat urang di sakuliah penjuru dunya.” Testimonies, jilid 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Kaleresan-kaleresan nubuat anu patalina jeung krisis hukum Minggu teu bisa dipisahkeun tina pagawéan Amérika Sarikat. Sato galak bumi dina Wahyu tilu welas téh karajaan kagenep dina nubuat Kitab Suci, anu maréntah salila tujuh puluh taun nubuat nurutkeun Yesaya dua puluh tilu. Éta sato galak bumi anu miboga dua tanduk. Kaleresan-kaleresan anu patalina jeung hubungan éta dua tanduk ayeuna keur dibuka segelna, tapi ngan ka jalma-jalma anu milih ngartos yén Yesus ngalaksanakeun muka segel Wahyu Yesus Kristus ku ngagunakeun awal hiji perkara pikeun ngagambarkeun ahir hiji perkara.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Amérika Sarikat mimiti minangka karajaan kagenep dina nubuat Alkitab dina taun 1798, sarta salila genep puluh lima taun saterusna, dua tanduk anu bakal ngaliwatan sajarah babarengan ditempatkeun dina hiji kaayaan anu bisa dipikawanoh, tapi ngan ku jalma-jalma anu daék ningali. Genep puluh lima taun anu dipidangkeun dina Yesaya pasal tujuh dimimitian dina 742 SM jeung réngsé dina 677 SM. Ti 1798 nepi ka 1863 éta taun-taun diulang deui. Genep puluh lima taun éta nandaan hiji prosés krisis dina duanana tanduk.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
Dina taun 1863, mangsa awal tina “poé-poé hiji raja” nubuat dina Yesaya dua puluh tilu geus réngsé, sarta ku kituna éta netepkeun tanda-tanda jalan nubuat pikeun mangsa panungtungan tina “poé-poé hiji raja.” Ahir tina tujuh puluh simbolis dina Yesaya dua puluh tilu digambarkeun ku genep puluh lima taun kahiji. Taun 1863 nepi ka waktu ahir dina 1989, nya éta mangsa garéja Adventis Laodikea, anu dimimitian tina gerakan Millerit jeung ditungtungan dina gerakan saratus opat puluh opat rébu. Supaya ngartos mangsa di ahir, urang kudu ngartos mangsa di awal. Adventisme teu bisa ngalakukeun ieu, sabab awalna dicirian ku panolakanana kana sumpah Musa, anu nandaan genep puluh lima taun pisan anu ngawakilan awal jeung ahir Adventisme sarta Amérika Sarikat.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Ku sabab ieu, sarta ieu téh hiji alesan anu kacida pentingna, ieu tulisan geus narékahan pikeun netepkeun hiji kanyataan nubuat anu ayeuna keur dibuka ku Singa ti kaom Yuda. Kanyataanana nyaéta yén lamun anjeun teu daék ngaku yén garéja Advent Poé Katujuh salawasna geus aya dina kaayaan Laodikea, mangka sacara logis anjeun teu sanggup ngabédakeun sajarah Adventisme kalayan leres, jeung lamun teu ngabédakeun sajarah Adventisme kalayan leres, anjeun henteu mampuh nangtukeun tanduk Republicanism kalayan leres.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Sabab lamun sanggeus maranéhna luput tina najisna dunya ku pangaweruh ka Gusti jeung Jurusalamet Yesus Kristus, tuluy maranéhna kajiret deui ku éta hal, sarta dikalahkeun, maka kaayaan maranéhna anu pamungkas leuwih goréng batan anu mimiti. Sabab leuwih hade pikeun maranéhna lamun teu kungsi nyaho jalan kabeneran, tibatan sanggeus maranéhna nyahona, tuluy malik tina parentah suci anu geus ditepikeun ka maranéhna. Tapi ka maranéhna kajadian saperti paribasa anu bener ieu: Anjing balik deui kana utahna sorangan; jeung bagong bikang anu geus dimandian balik deui ngagulidag dina leutak. 2 Petrus 2:20–22.