In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.
Dina artikel saméméhna urang keur nyaluyukeun Elia jeung sajarah ti 1798 nepi ka 1844. Elia sacara simbolis asup kana sajarah éta nalika William Miller dihudangkeun pikeun ngawartakeun pesen malaikat kahiji. Randa di Sarepta ngagambarkeun hiji garéja anu satia anu keur ngumpulkeun dua gagang kai, atawa dua bangsa anu bakal jadi hiji bangsa dina 22 Oktober 1844.
And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.
Jeung ucapkeun ka maranéhna, Kieu timbalan PANGERAN ALLAH; Lah, Kami baris nyokot urang Israil ti antara bangsa-bangsa kapir, ka mana maranéhna geus indit, sarta bakal ngumpulkeun maranéhna ti sakurilingna, tuluy mawa maranéhna ka tanahna sorangan: Jeung Kami bakal ngajadikeun maranéhna hiji bangsa di tanah, di luhur pagunungan Israil; sarta hiji raja bakal jadi raja pikeun maranéhna sadayana: jeung maranéhna moal jadi dua bangsa deui, sarta moal kabagi deui kana dua karajaan salamina: Maranéhna ogé moal najiskeun dirina deui ku brahala-brahala maranéhna, atawa ku hal-hal anu pikageuleuheun, atawa ku sagala palanggaran maranéhna: tapi Kami bakal nyalametkeun maranéhna tina sakumna tempat padumukan maranéhna, di mana maranéhna geus dosa, sarta bakal nyucikeun maranéhna: ku kituna maranéhna bakal jadi umat Kami, jeung Kami bakal jadi Allah maranéhna. Jeung Daud, abdi Kami, bakal jadi raja maranéhna; sarta maranéhna sadayana bakal boga hiji pangangon: maranéhna ogé bakal leumpang nurut kana hukum-hukum Kami, sarta ngajaga katetepan-katetepan Kami, sarta ngalaksanakeunana. Jeung maranéhna bakal cicing di tanah anu geus dipaparinkeun ku Kami ka Yakub, abdi Kami, tempat karuhun maranéhna geus cicing; sarta maranéhna bakal tetep cicing di dinya, nyaéta maranéhna, jeung anak-anakna, jeung anak incu-incuna salamina: sarta Daud, abdi Kami, bakal jadi pangeran maranéhna salalanggengna. Leuwih ti éta, Kami bakal nyieun hiji pasatujuan karapihan jeung maranéhna; éta bakal jadi pasatujuan langgeng jeung maranéhna: sarta Kami bakal netepkeun maranéhna, jeung ngalobaan maranéhna, sarta bakal nempatkeun tempat suci Kami di tengah-tengah maranéhna salalanggengna. Kémah Kami ogé bakal aya jeung maranéhna: enya, Kami bakal jadi Allah maranéhna, sarta maranéhna bakal jadi umat Kami. Jeung bangsa-bangsa kapir bakal nyaho yén Kami, PANGERAN, anu nyucikeun Israil, waktu tempat suci Kami aya di tengah-tengah maranéhna salalanggengna. Ezekiel 37:21–28.
There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.
Aya sababaraha berkah anu ku Ezekiel dipikawanoh minangka jangji ka dua iteuk éta, nya éta dua bangsa anu jadi hiji bangsa. Urang baris ngamimitian ku mertimbangkeun opat tina éta berkah, anu ku Sister White ditandaan minangka opat “comings,” anu sadayana kaeusi dina waktu anu sarua, dina tanggal 22 Oktober 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Datangna Kristus minangka Imam Agung urang ka pangsuci pisan, pikeun nyucikeun Bait Suci, anu ditepikeun dina Daniel 8:14; datangna Putra manusa ka Nu Maha Sepuh, sakumaha dipidangkeun dina Daniel 7:13; jeung datangna Gusti ka Bait-Na, sakumaha geus dinubuatkeun ku Maleakhi, mangrupakeun gambaran ngeunaan kajadian anu sarua; sarta ieu ogé dilambangkeun ku datangna panganten lalaki ka pesta kawinan, sakumaha dijelaskeun ku Kristus dina misil ngeunaan sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.
The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”
“Kadatangan” anu kahiji anu dirujuk ku Sister White téh nya éta kadatangan Imam Agung pikeun “ngabersihan tempat suci,” anu kudu lumangsung dina ahir dua rébu tilu ratus taun. Ayat éta méré jawaban kana patalékan dina Daniel dalapan ayat tilu welas anu naros, “Sabaraha lilana tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu nyababkeun karuksakan, nepi ka tempat suci jeung pasukanana diserenkeun pikeun diinjak-injak?” Ayat opat welas netelakeun yén ngabersihanna tempat suci bakal dimimitian dina ahir dua rébu tilu ratus taun. Yehezkiel nyebutkeun yén Allah bakal “nyokot urang Israil ti antara bangsa-bangsa kapir, ka mana maranéhna geus indit, sarta bakal ngumpulkeun maranéhna ti sakurilingna, … jeung bangsa anu dikumpulkeun éta moal deui ngotoran dirina sorangan” sabab Allah bakal “ngabersihan maranéhna: ku kituna maranéhna bakal jadi umat Kami, jeung Kami bakal jadi Allah maranéhna.”
On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.
Dina tanggal 22 Oktober 1844, “kadatangan” kadua anu dirujuk ku Sister White téh nyaéta kacumponan tina Daniel pasal tujuh, ayat tilu welas, anu nétélakeun yén Putra manusa bakal sumping ka Nu Sepuh Poe, pikeun narima hiji karajaan. Ezekiel nyebutkeun yén Allah “baris ngajadikeun maranéhna hiji bangsa di tanah, dina pagunungan Israil; jeung hiji raja bakal jadi raja pikeun maranéhna kabéh.” Ezekiel ngagambarkeun Kristus minangka raja ku nami “Daud,” nalika anjeunna nyebut yén “Daud, abdi Kami, bakal jadi raja pikeun maranéhna.” Anjeunna ogé nétélakeun yén Kristus, salaku Daud, bakal jadi “hiji angon” maranéhna sarta yén “abdi-Na, Daud,” ogé “bakal jadi pangeran maranéhna salalawasna.” Hiji raja, nurutkeun harti kecapna, merlukeun gelarna minangka raja, sarta anjeunna merlukeun hiji kakawasaan pikeun diparéntahna jeung warga-warga karajaanna. Lamun teu aya warga, moal aya karajaan.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Kami ningali dina titingalian peuting, jeung lah, aya saurang kawas Putra manusa sumping jeung mega-mega langit, tuluy sumping ka Anu Sepuh ku poé-poé, sarta anjeunna dibawa ngadeukeutan ka payuneun Mantenna. Jeung ka anjeunna dipaparinkeun kakawasaan, jeung kamulyaan, jeung karajaan, supaya sakumna bangsa, suku bangsa, jeung basa ngabakti ka anjeunna: kakawasaanana teh kakawasaan anu langgeng salalawasna, anu moal sirna, sarta karajaanna teh karajaan anu moal dibinasakeun. Daniel 7:13, 14.
The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”
“Kadatangan” nu katilu anu diidentipikasi ku Sister White nyaéta nalika Kristus, salaku “utusan perjangjian,” ngadadak sumping ka Bait-Na pikeun nyucikeun putra-putra Léwi. Yehezkiel nyebutkeun yén Kristus “bakal ngabersihan maranéhna: ku kituna maranéhna bakal jadi umat Kami, sarta Kami bakal jadi Allah maranéhna,” sarta yén “salajengna” Anjeunna bakal ngadamel “perjangjian karapihan jeung maranéhna,” anu “bakal jadi perjangjian langgeng.” Eta perjangjian bakal kalaksanakeun nalika Allah “nempatkeun” “tempat suci”-Na “di tengah-tengah maranéhna,” sarta yén “bangsa-bangsa kapir bakal nyaho yén Kami, PANGERAN, anu nyucikeun Israil, nalika tempat suci Kami aya di tengah-tengah maranéhna.”
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Lah, Kami rek ngutus utusan Kami, jeung manéhna bakal nyiapkeun jalan di payuneun Kami; sarta Gusti, anu ku maranéh dipilarian, bakal ngadadak sumping ka Bait-Na, nya éta utusan perjangjian, anu ku maranéh dipikaresep: lah, manéhna bakal sumping, saur PANGERAN semesta alam. Tapi saha anu bisa tahan dina poé datang-Na? jeung saha anu bakal tetep nangtung waktu Mantenna nembongan? sabab Mantenna téh lir seuneu nu ngamurnikeun, jeung lir sabun tukang ngabodaskeun lawon: Jeung Mantenna bakal calik minangka nu ngamurnikeun jeung nyucikeun pérak: sarta Mantenna bakal nyucikeun bani Lewi, jeung ngamurnikeun maranéhna saperti emas jeung pérak, supaya maranéhna tiasa ngahaturkeun kurban ka PANGERAN dina kabeneran. Tuluy kurban Yuda jeung Yerusalem bakal kamanis ka PANGERAN, saperti dina mangsa baheula, jeung saperti dina taun-taun nu kaliwat. Malachi 3:1–4.
The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”
Utusan anu nyiapkeun jalan pikeun Kristus, “utusan tina perjangjian” dina sajarah taun 1798 nepi ka 1844, nyaéta Elia, sakumaha diwakilan ku William Miller. Nalika Kristus, ngadadak sumping ka Bait-Na, Anjeunna nyucikeun “putra-putra Léwi” kawas “seuneu panyaring.”
The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.
“Kadatangan” séjén anu kacumponan dina tanggal 22 Oktober 1844 téh nya éta kadatangan pangantén lalaki. Dua kali Yehezkiel nétélakeun yén bangsa anu dikumpulkeun tina dua iteuk bakal jadi “umat”-Na Allah, jeung yén Mantenna “bakal jadi Allah maranéhna.” Ieu kacumponan ku jalan perkawinan. Dina tanggal 22 Oktober 1844, opat nubuat anu kacumponan anu dirujuk ku Sister White, sadayana dipikawanoh ku kasaksian ngeunaan dua iteukna Yehezkiel.
Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”
Élia ngalambangkeun utusan anu nyiapkeun jalan pikeun utusan perjangjian. Kristus nangtukeun yén Yohanes Pambaptis téh utusan anu nyiapkeun jalan pikeun datang-Na anu kahiji. Sadérék White nangtukeun yén William Miller téh Élia, jeung Miller nyiapkeun jalan pikeun Kristus sumping minangka “imam agung,” “Putra manusa,” “utusan perjangjian,” jeung “pangantén lalaki.”
After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.
Sanggeus tilu satengah taun, Elia sumping ti Sarepta, tempat anjeunna cicing sareng randa katut anakna, teras maréntahkeun ka Ahab supaya ngumpulkeun sakumna Israél ka Karmel. Yehezkiel nyarios yén bangsa-bangsa kapir bakal terang yén Allah téh Allah, nalika Mantenna nempatkeun tempat suci-Na di tengah bangsa anu geus dihijikeun tina dua tangkal. Di Gunung Karmel Elia nyarios ka Israél supaya milih naha Allah téh Allah atawa Baal téh Allah, nanging anjeunna nempatkeun éta patalékan dina kontéks lain ngan ukur ngeunaan saha Allah anu sajati, tapi ogé dina kontéks ngeunaan saha nabi anu sajati.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Tuluy Élia ka sakumna rahayat, tuluy saur, “Sabaraha lila deui maranéh rék ngagolér antara dua pamadegan? Lamun PANGERAN teh Allah, turut ka Anjeunna; ari lamun Baal, turut ka anjeunna.” Jeung rahayat teu ngawaler ka anjeunna saecap ogé. Tuluy Élia ngadawuh ka rahayat, “Kuring, nya kuring sorangan waé, anu kari jadi nabi PANGERAN; ari nabi-nabi Baal mah aya opat ratus lima puluh urang.” 1 Raja-raja 18:21, 22.
All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.
Sakumna urang Israil, kaasup Ahab, terang yén Allahna Elia téh Allah, nalika seuneu turun ti sawarga sarta ngaduruk kurban pangbakti Elia. Turunna seuneu di Gunung Karmel nandaan nalika Allah nempatkeun tempat suci-Na di tengah-tengah bangsa anu dijieun tina dua iteuk. Mujijat seuneu di Gunung Karmel ngabuktikeun yén Allah téh Allah, sarta Baal téh allah palsu.
The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.
Mujijat di Sarepta, nalika Élia ngagolér kana putra randa anu geus paéh éta tilu kali, ngabuktikeun ka dirina yén Élia téh jalmi Allah, jeung mujijat di Carmel ngalaksanakeun hal anu sarua. Henteu ngan ukur seuneu di Carmel ngabuktikeun yén Allah téh Allah, tapi éta ogé némbongkeun yén Élia téh nabi Allah anu sajati, sabalikna ti nabi-nabi Baal jeung nabi-nabi groves. Dina sajarah taun 1840 nepi ka 1844, Miller jeung kaum Millerite dibuktikeun minangka nabi-nabi anu sajati, sabalikna ti nabi-nabi palsu tina Protestantisme murtad, anu dina sajarah éta kénéh geus ngamanifestasikeun yén maranéhna téh putri-putri Jezebel.
Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.
Élia di Karmel ngalambangkeun pagawéan pikeun ngaidéntifikasi tanduk Protestan anu sajati, sabab karajaan kagenep dina nubuat Alkitab, nyaéta sato galak tina Wahyu tilu welas, miboga hiji tanduk Protestanisme jeung hiji tanduk Républikanisme, sarta kakawasaanana kakara mimiti dina taun 1798. Dina taun 1798, dina ahir tilu satengah taun pamaréntahan Izébel, Élia sumping ti Sarépta pikeun ngajelaskeun kalayan écés garéja mana anu jadi tanduk Protestanisme dina sato galak bumi éta.
The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”
Randa ti Sarepta keur iinditan ti sajarah Tiatira ka perkawinan, tempat karandaanna bakal dileungitkeun. Putrana anu dihirupkeun deui ngalambangkeun jalma-jalma anu dipaéhan ku Izébél salila tilu satengah taun halodo. Dua iteuk anu keur dikumpulkeunana pikeun seuneu téh nyaéta dua kulawarga Israél sacara harfiah anu kudu dikumpulkeun babarengan jadi hiji bangsa, sarta bangsa éta nyaéta Israél rohani. Randa éta rék ngagunakeun dua iteuk éta pikeun ngadamel seuneu, anu kajadian di Karmél jeung dina 22 Oktober 1844, nalika utusan perjangjian nyucikeun putra-putra Léwi ku “seuneu nu nyaringkeun.”
Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.
Seuneu téh lambangna curahan Roh Allah, anu kajadian di Karmel jeung dina Midangwengi Nu Nyeru anu ngahontal puncakna dina tanggal 22 Oktober 1844.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.
Jeung nalika poé Pentekosta geus pinuh datangna, maranéhna kabéh aya saraksa sapamanggih dina hiji tempat. Jeung ujug-ujug datang sora ti sawarga, kawas ti angin ribut anu kacida tarikna, sarta eta ngeusian sakabéh imah tempat maranéhna linggih. Jeung ka maranéhna nembongan létah-létah anu meulah, kawas seuneu, sarta eta cicing dina masing-masing ti maranéhna. Jeung maranéhna kabéh pinuh ku Roh Suci, sarta mimiti nyarita ku basa-basa séjén, sakumaha Roh maparin ka maranéhna pangucapan. Rasul 2:1–4.
The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.
Kucuran Roh ngalambangkeun pangwawaran hiji talatah, jeung randa éta rék nyieun seuneu sangkan manéhna bisa nyiapkeun kadaharan pikeun didahar, anu mangrupakeun hiji talatah.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Tuluy abdi ngadeukeutan ka éta malaikat, sarta ngandika ka anjeunna, “Pasihan ka abdi éta kitab leutik.” Saur anjeunna ka abdi, “Candak, tuluy tuang nepi ka béak; éta bakal ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis kawas madu.” Tuluy abdi nyandak éta kitab leutik tina panangan malaikat, sarta ngatuangna nepi ka béak; sarta dina sungut abdi éta amis kawas madu; tapi sanggeus abdi ngatuangna, beuteung abdi jadi pait. Wahyu 10:9, 10.
The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.
Warta anu geuwat ditepikeun ku Ahab ka Isebel nyaéta yén Allahna Elia téh Allah anu sajati, sabab Ahab kakara nyaksian Allahna Elia ngawalon ku seuneu. Warta anu geuwat dibuka dina 22 Oktober 1844 nyaéta warta malaikat katilu. Dina dua kaayaan éta, boh warta anu ditepikeun ku Ahab boh warta malaikat katilu ngagedurkeun amarah Isebel.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Tapi béja ti wetan jeung ti kalér bakal ngaganggu anjeunna; ku sabab éta anjeunna bakal maju kalayan amarah anu gedé pikeun ngancurkeun, jeung pikeun ngabinasakeun pisan loba jelema. Daniel 11:44.
Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.
“Warta ti wetan jeung ti kalér” dina kitab Daniel ngalambangkeun talatah anu ngagedurkeun amarah raja ti kalér, nyaéta Isebel, sarta ku anjeunna dimimitian panganiayaan panungtungan dina sajarah bumi. Talatah éta dilambangkeun ku talatah Ahab ka Isebel, jeung datangna talatah malaikat katilu dina bubukana pangadilan taun 1844.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.
Geus Ahab nyaritakeun ka Isebel sagala anu geus dipigawé ku Elia, kitu deui kumaha anjeunna geus maehan sakabeh nabi-nabi éta ku pedang. Tuluy Isebel ngutus saurang utusan ka Elia, pokna, “Mugia para allah ngahukum ka kuring, komo leuwih ti éta deui, lamun isukan kira-kira dina waktu kieu kuring henteu ngajadikeun nyawamu sarua jeung nyawa salah sahiji ti maranéhna.” 1 Raja-raja 19:1, 2.
Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.
Élias, minangka hiji perlambang, dipidangkeun ngaliwatan mangsa padang gurun ti taun 538 nepi ka 1798. Tuluy dina taun 1798, Élias nembongan dina sajarah minangka William Miller. Dina taun 1844, Élias keur nyaurkeun seuneu tina Panyaur Peuting Téngah turun ti sawarga. Tuluy dina taun 1863, Élias jeung pesenna ditolak. Pesenna éta pesen Musa ngeunaan “tujuh kali,” anu ogé dilambangkeun ku pesen dua iteuk Yéheskiel. Pangumpulan dua iteuk éta dina ahir paburencayna mangrupikeun pesen randa Sarepta, sarta manéhna ngumpulkeun dua iteuk éta saméméh nyiapkeun dahareun.
Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.
Adventisme Millerite, numutkeun James jeung Ellen White, jadi Adventisme Laodikea dina taun 1856, sarta nalika satuluyna maranéhna nampik pesen Élia ngeunaan “tujuh kali” ti Musa dina taun 1863, maranéhna ngaleungitkeun kamampuh logis pikeun ngarti kana paningkatan pangaweruh ngeunaan “tujuh kali” anu ku Allah geus dipilampah rék dikedalkeun dina taun 1856 (ngaliwatan dalapan artikel Hiram Edson anu can réngsé). Ku paksaan logika maranéhna kudu mimiti ngaruntuhkeun sistem dasar bebeneran anu ku para malaikat dipingpinkeun ka William Miller pikeun dihimpun. ‘Batu’ anu pangheulana kapanggih ku Miller téh nya éta batu pondasi anu bakal jadi batu sandungan pikeun Adventisme Laodikea sapanjang sakabéh sajarahna. Panolakan kana batu kahiji éta tina bebeneran ngahasilkeun kabutaan Laodikea, hiji gejala anu bisa diubaran, tapi jarang ditéangan.
The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.
Panyucian Bait Suci anu dimimitian dina tanggal 22 Oktober 1844, ngawengku panyucian kana “host” anu geus diinjak-injak babarengan jeung tempat suci dina Daniel 8:13. Host éta dilambangkeun ku “dua iteuk” anu geus dikumpulkeun ku randa Sarfat pikeun seuneu. Dua iteuk éta nya éta dua kulawarga Israil kuna sacara literal. Epraim jeung Yuda sacara literal, kudu dihimpun jadi hiji bangsa rohani, sarta disucikeun ku utusan perjangjian dina bubuka pangadilan. Dua bangsa éta nya éta “host,” anu geus diinjak-injak.
Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.
Jangji Yehezkiel nyaéta yén Allah bakal “nyandak bani Israil ti antara bangsa-bangsa kapir, ka mana maranéhna geus indit,” sarta bakal “ngumpulkeun maranéhna” “jeung mawa maranéhna ka nagarana sorangan.” Nagara Israil sacara harfiah nyaéta tanah anu mulya, atawa tanah jangji, atawa Yuda. Tanah mulya rohani dina taun 1798 nyaéta nagara sato bumi tanduk dua dina Wahyu tilu welas.
In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.
Dina poé Kami ngangkat leungeun Kami ka maranéhna, pikeun ngaluarkeun maranéhna ti tanah Mesir ka hiji tanah anu ku Kami geus dipaluruhkeun pikeun maranéhna, anu ngocor ku susu jeung madu, anu jadi kamulyaan sakumna tanah.... Tapi deuih Kami ngangkat leungeun Kami ka maranéhna di padang gurun, yén Kami moal mawa maranéhna asup ka tanah anu ku Kami geus dipaparin ka maranéhna, anu ngocor ku susu jeung madu, anu jadi kamulyaan sakumna tanah. Yehezkiel 20:6, 15.
The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.
Dua kulawarga Israil anu sajati cicing di tanah anu jadi “kamulyaan sagala nagri,” tanah anu “ngocor” ku “susu jeung madu.” Nalika dua kulawarga Israil anu sajati dihijikeun jadi Israil rohani, maranéhna dipaparin jangji bakal ditempatkeun di tanahna sorangan. “Tanah kamulyaan” rohani téh tempat ayana gerakan Millerit dina awalna jeung gerakan saratus opat puluh opat rébu dina panutupna salila pamaréntahan sato galak bumi. Gerakan anu ngagambarkeun saratus opat puluh opat rébu téh ngan bisa dihudangkeun di tanah sato galak bumi. Hiji gerakan anu ngaku minangka gerakan malaikat katilu ti tanah mana waé salian ti éta téh palsu, sabab Alfa jeung Omega salawasna ngagambarkeun ahir ku awal.
“The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .
“Rahmat jeung berkah Allah anu taya tandinganana geus kacurahkeun ka bangsa urang; ieu geus jadi hiji nagri kabébasan, jeung kamulyaan sakuliah bumi. Tapi tibatan mulangkeun rasa sukur ka Allah, tibatan ngahormat ka Allah jeung kana hukum-Na, jalma-jalma anu ngaku dirina urang Kristen di Amérika geus karesapan ku kasombongan, katamak, jeung rasa cukup ku diri sorangan....”
“The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Waktuna geus nepi nalika pangadilan geus rubuh di jalan-jalan, jeung kaadilan teu bisa asup, sarta sing saha anu nyingkahan kajahatan ngajadikeun dirina sasaran mangsa. Tapi panangan Gusti henteu dipondokkeun nepi ka teu bisa nyalametkeun, jeung ceulina henteu beurat nepi ka teu bisa ngadangu. Rahayat Amérika Sarikat geus jadi hiji bangsa anu dipaparin kaistiméwaan; tapi lamun maranéhna ngawatesan kabébasan ageman, nyerahkeun Protestantisme, jeung méré pangrojong ka kapausan, ukuran kasalahan maranéhna bakal pinuh, sarta ‘murtad nasional’ bakal kacatet dina buku-buku sawarga. Hasil tina murtad ieu bakal jadi karuksakan nasional.” Review and Herald, 2 Méi 1893.
Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.
Dina bab dalapan, ayat tilu welas jeung opat welas, nangtukeun aya diparidakna boh tempat suci boh pasukan. Pasukan téh nyaéta dua golongan kulawarga Israél sacara harfiah. Yerusalem diparidak salila sarébu dua ratus genep puluh taun mangsa Jaman Poék.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Sarta kaula dibéré sabangsaning awi nu sarupa jeung tongkat; tuluy malaikat éta nangtung bari ngandika, “Hudang, sarta ukurlah Bait Allah, mezbah, jeung jalma-jalma anu nyembah di jerona. Tapi pakarangan anu aya di luar Bait Allah, tinggalkeun, ulah diukur; sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; jeung maranéhna baris nginjak-nginjak kota suci salila opat puluh dua bulan.” Wahyu 11:1, 2.
John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.
Yohanes dina pasal ka-sabelas tina Wahyu diparéntahkeun pikeun ngukur lain ngan ukur Bait Allah, tapi ogé “jalma-jalma anu nyembah di jerona.” Yohanes sacara profétis ditempatkeun dina tanggal 22 Oktober 1844, nalika anjeunna diparéntahkeun pikeun ngukur Bait Allah jeung para panyembah di jerona.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Teras kuring nyandak kitab leutik éta tina panangan malaikat, tuluy ngadahar éta nepi ka béak; sarta éta karasa amis dina sungut kuring kawas madu; tapi sanggeus ku kuring didahar, beuteung kuring jadi pait. Wahyu 10:10.
In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”
Dina ayat sapuluh dina pasal sapuluh Kitab Wahyu, Yohanes ngawakilan kuciwa nu pait dina 22 Oktober 1844, sarta anjeunna geuwat diparéntahkeun pikeun ngukur boh tempat suci boh pasukan. Jejer tina patalékan dina Daniel pasal dalapan ayat tilu welas nya éta panginjak-injakan boh tempat suci boh pasukan. Yohanes ngabéjaan ka urang yén “bangsa-bangsa kapir” bakal “nginjak-nginjak” “kota suci” salila “opat puluh dua bulan.” Opat puluh dua bulan téh nya éta tilu satengah taunna Élia. Éta téh Mangsa Poék ti taun 538 nepi ka 1798. Dina nangtung sacara nabi dina 22 Oktober 1844, Yohanes diparéntahkeun supaya ngantepkeun palataran sarta “ulah diukur, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir, jeung kota suci bakal ku maranéhna diinjak-injak opat puluh dua bulan.”
When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.
Nalika Yohanes diparéntahkeun pikeun ngukur “bait, jeung altar, jeung jalma-jalma anu nyembah di jerona;” dina kecap-kecap Daniel pasal dalapan ayat tilu welas, anjeunna diparéntahkeun pikeun ngukur tempat suci jeung pasukan. Lamun Yohanes diparéntahkeun ‘henteu’ ngitung sarébu dua ratus genep puluh taun, mangka anjeunna kudu ngukur ti 1798 nepi ka tempat anjeunna nangtung dina 1844. 1798 nepi ka 1844, lamun diukur, ngawakilan opat puluh genep taun. Mimiti opat puluh genep taun éta aya dina 1798, nalika “tujuh kali” Musa ngalawan imah kalér Israil geus kaeusi. Ahir opat puluh genep taun éta aya dina 1844, nalika “tujuh kali” Musa ngalawan imah kidul Israil geus kaeusi. Ukuran Yohanes sarua jeung opat puluh genep taun. Angka opat puluh genep ngalambangkeun bait. Isa ngadawuh, rubuhkeun bait ieu, jeung dina tilu poé Kami bakal ngadegkeunana deui, tapi urang Yahudi anu sok ngabandring ngajawab yén bait éta geus diadegkeun dina opat puluh genep taun.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.
Yesus ngawaler sarta ngadawuh ka maranéhna, “Runtuhkeun Bait Allah ieu, sarta dina tilu poe Kami baris ngadegkeunana deui.” Tuluy urang Yahudi nyarita, “Opat puluh genep taun lilana Bait Allah ieu diwangun, ari maneh rék ngadegkeunana deui dina tilu poe?” Tapi Anjeunna ngandika ngeunaan Bait Allah, nyaéta awak-Na sorangan. Yohanes 2:19–21.
Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.
Yesus nyandak daging Adam sanggeus Adam ragrag, kalayan sakabéh kamunduran turunanana, supaya maparin conto yén urang bisa ngelehkeun sakumaha Anjeunna geus ngelehkeun. Dumasar kana dua saksi, ngajar yén daging Kristus henteu ngandung kamunduran turunan tina opat rébu taun dosa, hartina nyebarkeun anggur Babul, sabab ngajar yén Kristus henteu narima kalemahan-kalemahan turunan éta téh mangrupakeun doktrin poko Katolik.
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.
Jeung unggal roh anu henteu ngaku yén Isa Al Masih geus sumping dina daging, éta lain asalna ti Allah; jeung ieu téh roh antikristus anu geus ku maranéh didéngé yén éta bakal datang; malah ayeuna ogé geus aya di dunya. 1 Yohanes 4:3.
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.
Sabab loba nu nyasab geus asup ka dunya, nya éta jalma-jalma anu henteu ngaku yén Yesus Kristus geus sumping dina daging. Jalma kitu teh nu nyasab jeung anti-Kristus. 2 Yohanes 1:7.
The temple of Christ’s body was the temple of every human being’s body.
Bait jasad Al-Masih adalah bait jasad setiap manusia.
“Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.
“Kristus teu aya dina kaayaan anu sakitu nguntungkeunana di padang gurun anu sepi pikeun nanggung panggoda Iblis, sakumaha Adam nalika anjeunna kagoda di Éden. Putra Allah ngarendahkeun diri-Na sarta nyandak kodrat manusa sanggeus umat manusa ngumbara salila opat rebu taun ti Éden, sarta ti kaayaan aslina maranéhna, nyaéta kasucian jeung kajujuran. Dosa geus mangabad-abad nyésakeun tapakna anu pikawelaseun kana umat manusa; jeung kamerosotan jasmani, akal budi, jeung ahlak sumebar ka sakuliah kulawarga manusa.
“When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.
“Waktu Adam digoda ku si panggoda di Éden, manéhna can kakontaminasi ku dosa. Manéhna ngadeg dina kakuatan kasampurnaanana di payuneun Allah. Sakabéh organ jeung kamampuhan tina dirina sarua mekarna, sarta saimbang kalayan harmonis.
“Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.
“Kristus, di padang gurun panggodaan, nangtung ngaganti tempat Adam pikeun nanggung ujian anu ku anjeunna teu sanggup diparengsekeun. Di dieu Kristus meunang kameunangan pikeun pihak nu dosa, opat rébu taun sanggeus Adam ngabalingkeun tonggongna ka cahaya bumina. Kalawan kapisah ti payuneun Allah, kulawarga manusa geus terus ngajauhan, unggal turunan anu silih gaganti, beuki jauh tina kasucian, hikmat, jeung pangaweruh asal mula anu dipiboga ku Adam di Eden. Kristus nanggung dosa-dosa jeung kalemahan-kalemahan umat manusa sakumaha kaayaanana nalika Anjeunna sumping ka bumi pikeun nulungan manusa. Pikeun pihak umat manusa, kalayan kalemahan manusa anu geus ragrag nempel ka Anjeunna, Anjeunna kudu nanggung panggodaan-panggodaan Iblis dina sagala perkara anu ku éta manusa bakal diserang.” Selected Messages, buku 1, 267, 268.
In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.
Dina Yohanes pasal dua, Kristus nyarios ngeunaan badan-Na minangka hiji Bait, sarta bait-badan-Na éta nyaéta baitna hiji manusa anu ngamuat kamerosotan tina opat rébu taun kalemahan anu numpuk. Bait manusa anu dirujuk ku Kristus diwangun ku opat puluh genep kromosom. Nalika Musa naék ka Sinai pikeun narima hukum jeung parentah pikeun ngadegkeun Bait, anjeunna aya di gunung salila opat puluh genep poé. Yehezkiel nyebutkeun yén Kristus nempatkeun Bait-Na di “tengah” antara dua iteuk. Mangsa waktu ti ahirna tujuh mangsa karajaan kalér jeung karajaan kidul anu ku Yohanes diparéntahkeun pikeun diukur téh opat puluh genep taun, sarta éta ngagambarkeun “tengah” atawa mangsa waktu antara taun 1798 jeung 1844. Dina opat puluh genep taun éta, Yesus ngadegkeun Bait rohani anu engké bakal dibersihkeun ku Mantenna sacara dadakan nalika Anjeunna sumping minangka utusan perjangjian. Salaku utusan perjangjian, Anjeunna bakal nulis hukum-Na dina hate umat-Na. Hukum éta dilambangkeun ku dua loh batu. Loh anu kahiji ngamuat opat parentah, loh anu kadua ngamuat genep. Duanana babarengan ngagambarkeun angka opat puluh genep.
The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.
Ngumpulna Israél rohani ti taun 1798 nepi ka 1844 ngagambarkeun pangumpulan Israél rohani, tapi éta ogé ngagambarkeun ngadegkeun hiji Bait Suci.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Datang ka Anjeunna, anu ibarat batu hirup, anu mémang ku manusa ditolak, tapi ku Allah dipilih jeung dipikahormat; maranéh ogé, saperti batu-batu hirup, keur diwangun jadi hiji imah rohani, hiji imam anu suci, pikeun ngahaturkeun kurban-kurban rohani anu katarima ku Allah ku jalan Yesus Kristus.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
Ku sabab éta ogé, dina Kitab Suci aya kieu: “Tingali, Kami nempatkeun di Sion hiji batu juru anu utama, anu dipilih, anu mulya; sarta sing saha anu percaya ka Anjeunna moal dipaparin éra.”
Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
Ku sabab éta, pikeun maranéh anu percaya, Anjeunna teh mulya pisan; ari pikeun jalma-jalma anu henteu taat, batu anu dipiceun ku tukang-tukang wangunan, eta pisan geus dijadikeun batu poko juru, jeung jadi batu anu nyandungkeun, sarta cadas anu matak kasandung, nya éta pikeun maranéhanana anu kasandung ku firman lantaran henteu taat; ka dinya keneh maranéhanana ogé geus ditangtukeun.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.
Tapi maraneh teh bangsa pilihan, imam-imam karajaan, bangsa anu suci, umat kagungan husus; supaya maraneh ngabewarakeun kamulyaan Mantenna anu geus nyaur maraneh kaluar ti nu poek kana cahaya-Na anu ajaib: anu baheula lain umat, tapi ayeuna geus jadi umat Allah: anu can narima welas asih, tapi ayeuna geus narima welas asih. 1 Petrus 2:4–10.
The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”
Bait Allah yang ditegakkan dari 1798 sampai 1844 itu mencakup suatu golongan yang “ditetapkan” kepada ketidaktaatan. Ketidaktaatan mereka dinyatakan dalam penolakan mereka terhadap “tujuh masa,” “batu penjuru,” “batu yang dibuang oleh tukang-tukang bangunan,” yaitu “batu sandungan” dan “karang yang menimbulkan pelanggaran.”
The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.
Golongan anu “dipilih ku Allah,” ngakuan “batu” anu geus “ditampik ku manusa” minangka “batu hirup,” sarta minangka “batu” anu geus “dipilih ku Allah, jeung” “mulya.” Maranéhna anu “dipilih ku Allah,” “bangsa pilihan” éta, dina “mangsa baheula” “lain umat, tapi” harita jadi “umat Allah.” Nalika Allah ngahijikeun dua iteuk éta, Anjeunna mawa maranéhna kaluar ti antara “bangsa-bangsa kapir.” Maranéhna kudu jadi umat-Na nalika Anjeunna ngahijikeun dua bangsa éta jadi hiji salila opat puluh genep taun ti 1798 nepi ka 1844.
There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.
Ngan aya hiji-hijina pondasi, sarta pondasi éta nya éta Yesus Kristus, nanging “batu sandungan” anu jadi pondasi tina sajarah anu ditampik ku jalma-jalma anu henteu taat téh nya éta “tujuh kali”-na Musa. Nalika “tujuh kali” ditampik dina taun 1863, éta mangrupa panampikan ka Yesus Kristus.
The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.
Piring dongéng anu nyindekkeun yén beberesih Bait Suci anu dimimitian dina tanggal 22 Oktober 1844 téh ngan ukur mangrupa pamenuhan tina nubuat dua rébu tilu ratus taun, nandakeun hiji Bait Suci anu kosong, hiji Bait Suci tanpa pasukan, hiji karajaan tanpa rahayat. Teu aya maksud pikeun Bait Suci anu dipasihkeun ku ilham, anu leuwih luhur pangutamana, tibatan anu ku Allah diucapkeun minangka maksud Bait Suci éta.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Jeung sina maranéhna nyieunkeun Kami hiji tempat suci, supaya Kami bisa linggih di antara maranéhna. Budalan 25:8.
In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.
Dina Kitab Suci, tempat suci Allah salawasna pakait jeung umat-Na, anu mangrupakeun inang. Dua tongkat Ezekiel, anu diidéntifikasi minangka dua bangsa, kudu jadi hiji bangsa, sarta tempat suci Allah bakal aya di tengah-tengah maranéhna. Nyelewengkeun patalékan dina ayat katilu welas tina Daniel dalapan, pikeun nyumputkeun naon sabenerna anu dipénta ku éta patalékan, dina waktu anu sarua ogé hartina nolak “jalma suci nu tangtu” dina ayat katilu welas, anu dipénta pikeun ngajawab éta patalékan.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Tuluy kuring ngadéngé saurang nu suci keur nyarita, tuluy aya deui saurang nu suci nyarios ka nu tangtu saurang nu suci anu keur nyarita éta, “Sabaraha lilana éta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran nu mawa kana karusakan, nepi ka duanana, tempat suci jeung pasukan, dipasrahkeun pikeun diinjak-injak?” Jeung manéhna ngandika ka kuring, “Nepi ka dua rébu tilu ratus poé; satuluyna tempat suci bakal disucikeun.” Daniel 8:13, 14.
The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.
Mahluk sawarga anu dipénta patarosanana téh disebut “jalma suci anu tangtu éta,” sarta ungkara éta ditarjamahkeun tina kecap Ibrani “Palmoni”, anu hartina anu ajaib dina ngitung, anu ngitung perkara-perkara rusiah. Dina éta petikan, anu jadi tihang puseur jeung pondasi Adventisme, Kristus ngagambarkeun diri-Na sorangan minangka anu ajaib dina ngitung. Anjeunna ngalakukeun kitu pas dina tempat Anjeunna netelakeun patalina antara nubuat waktu anu pangpanjangna dina Alkitab jeung ogé nubuat waktu dua rébu tilu ratus poé. Nubuat waktu anu pangpanjangna téh nyaéta sumpah Musa, nyaéta tujuh mangsa dina Imamat dua puluh genep. Éta téh nubuat anu nangtukeun paburencayna jeung pangawulaan duanana kulawarga Israil, anu diidéntifikasi salaku “balad” anu bakal diinjak-injak dina ayat tilu welas, ari ayat opat welas ngaidéntifikasi nubuat ngeunaan diinjak-injakna tempat suci. Duanana nubuat éta kacumponan dina 22 Oktober 1844, sanggeus randa Sarepat ngumpulkeun dua iteuk pikeun seuneu utusan perjangjian.
When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.
Nalika Adventisme nampik bebeneran pangheulana pisan ngeunaan waktu nubuat anu ku para malaikat dipingpin sangkan dipikaharti ku William Miller, maranéhna ngabutakeun dirina sorangan. Dina taun 1856, ngaliwatan dalapan artikel Hiram Edson, Palmoni nyobian nambahan caang ngeunaan tujuh kali, tapi taya hasilna. Maranéhna nampik amanat ka Laodikea, sarta narima lima manifestasi jahat ti Laodikea, ku kituna ngaidéntifikasi dirina sorangan salaku lima parawan bodo.
The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.
Genep puluh lima taun dina Yesaya tujuh, anu nandaan 742SM, 723SM, jeung 677SM dina awalna, diulang deui dina sajarah panungtungan, nyaéta 1798, 1844, jeung 1863. Sajarah panungtungan éta digambarkeun ku ngahijina dua iteuk dina Yehezkiel pasal tilu puluh tujuh, sarta randa Sarepta (sakumaha anjeunna disebat dina basa Yunani Perjanjian Anyar), mangrupa sajarah nalika Allah netepkeun hubungan perjangjian jeung Israil rohani di Yuda rohani (tanah kamulyaan) salila sajarah karajaan kagenep dina nubuat Alkitab. Sajarah éta, ku sabab mangrupa tungtung tina nubuat genep puluh lima taun, ogé ngagambarkeun awalna sato galak bumi dina Wahyu tilu welas. Dina awal karajaan kagenep dina nubuat Alkitab, ngahijina dua iteuk ngagambarkeun tungtung karajaan kagenep dina nubuat Alkitab. Sajarah éta ngandung sajarah sajajar tina tanduk Protestantisme jeung tanduk Republikanisme.
Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.
Sacara nubuatan, hiji kakawasaan, atawa hiji tanduk, atawa hiji bangsa, atawa hiji karajaan, atawa hiji raja, atawa hiji sirah, mangrupa lambang-lambang anu silih-tukeurkeun, gumantung kana kontéks tempat éta dipaké. Sakabéh lambang ieu ogé ngarujuk kana dua iteuk anu ku Ezekiel diidentipikasi minangka dua bangsa. Dina awal sajarah nubuat sato galak bumi, tanduk Protestan dihijikeun kana hiji bangsa, atawa hiji tanduk. Dina ahir sajarah anu sarua éta, tanduk Républikan bakal ngahiji jeung tanduk Protestantisme murtad pikeun ngajadikeun hiji bangsa. Bangsa éta bakal jadi hiji gambar pikeun sato galak laut dina Wahyu tilu welas. Sacara logis, lamun urang nolak ningali kasaksian ngeunaan kutuk tujuh kali (anu geus dilaksanakeun ngalawan duanana kulawarga Israil literal), tangtu urang moal sanggup ningali kumaha dua kulawarga literal Israil baheula éta jadi bangsa Israil rohani dina taun 1844. Lamun urang teu bisa ningali éta sajarah, urang leres-leres “teu nyaho nanaon” ngeunaan kumaha éta sajarah dina awal Amérika Sarikat ngaidéntifikasi sajarah dina ahir, nalika tanduk Républikan ngulang deui prosés panghimpunan jeung pangagregasian anu kagambarkeun dina awalna ku tanduk Protestan.
We will continue to consider these truths in the next article.
Urang baris teras mertimbangkeun ieu kayaktian dina artikel salajengna.