We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
Urang parantos ngulik perlambang Éliah, sarta ayeuna keur ngagunakeun sajarah Gunung Karmel jeung Gunung Sinai pikeun ngagambarkeun hiji prosés pangujian anu maju pikeun tanduk Protestantisme jeung hiji kamekaran pulitik anu maju pikeun tanduk Republicanisme anu sajajar jeung tanduk Protestantisme.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Artikel panungtung medar ngeunaan pangbarontakan dina Bilangan pasal tilu welas jeung opat welas, anu nandaan ujian kasapuluh jeung anu panungtung pikeun Israél baheula sanggeus maranéhna meuntas Laut Beureum. Sajarah éta saluyu jeung gerakan mimiti dina sajarah Millerite, tapi ogé jeung sajarah gerakan panungtung Allah. Pagawéan katilu malaikat dina Wahyu opat welas dilaksanakeun ku hiji gerakan dina awal jeung hiji gerakan dina ahir.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malaikat anu ngahiji dina ngumandangkén béja malaikat katilu téh kudu nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu dinubuatkeun hiji pagawéan anu ngajangkau sakuliah dunya jeung miboga kakuatan anu tacan ilahar. Gerakan Advent taun 1840–44 téh mangrupakeun hiji pintonan anu mulya tina kakawasaan Allah; béja malaikat kahiji geus dibawa ka unggal stasion misionaris di sakuliah dunya, jeung di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi kasaksian di nagara mana waé ti saprak Reformasi abad ka genep belas; tapi sakabéh ieu bakal dilampahan ku gerakan anu perkasa dina handapeun pangéling panungtungan ti malaikat katilu.” The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Di antara sajarah gerakan permulaan jeung gerakan panungtungan, urang manggihan sajarah garéja Laodikea. Malaikat anu nyaangan bumi ku kamulyaanana téh écés dipikawanoh minangka hiji gerakan, lain hiji garéja.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
“Ngeunaan Babul, dina mangsa anu dipintonkeun dina ieu nubuat, dinyatakeun kieu: ‘Dosa-dosana geus ngahontal ka sawarga, sarta Allah geus nginget kajahatanna.’ Wahyu 18:5. Manéhna geus ngeusian ukuran kasalahanana, sarta karuksakan geus rék tumiba ka dirina. Tapi Allah masih ngabogaan hiji umat di Babul; sarta saméméh panarajang hukuman-hukuman-Na, jalma-jalma satia ieu kudu dipanggil kaluar, supaya maranéhna ulah ilubiung dina dosa-dosana sarta ‘teu narima tina bala-balana.’ Ku sabab éta, gerakan anu dilambangkeun ku malaikat anu turun ti sawarga, nyaangan bumi ku kamulyaanana sarta ngajerit tarik ku sora anu kuat, ngumumkeun dosa-dosa Babul. Pakait jeung pesenna, kadéngé ieu panggero: ‘Kaluar maraneh ti dinya, umat Kami.’ Ieu béwara-béwara, anu ngahiji jeung amanat malaikat katilu, mangrupakeun pangéling-ngéling panungtungan anu kudu dipasihkeun ka pangeusi bumi.” The Great Controversy, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
Sakumna nabi satuju silih andalkeun, sarta maranéhna sadayana nangtukeun kalawan leuwih husus “poé-poé pamungkas,” tibatan nangtukeun poé-poé nalika nubuat-nubuat éta diumumkeun. Salaku conto tina ieu fénoména, malaikat dina Wahyu dalapan welas, geus jeung masih dipratandakeun ku malaikat dina Wahyu sapuluh. Duanana nyaangan bumi ku kamulyaanana nalika éta turun. Sister White nangtukeun malaikat kahiji dina buku Early Writings.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Yesus nimbalan hiji malaikat anu gagah pikeun turun sarta ngingetan pangeusi bumi supaya nyiapkeun diri pikeun datangna-Na anu kadua. Nalika eta malaikat ninggalkeun payuneun Yesus di sawarga, hiji cahaya anu kacida caangna jeung mulya pisan maju di hareupeunana. Kaula dipaparin terang yén pancénna nya éta nyaangan bumi ku kamulyaanana sarta ngingetan manusa ngeunaan murka Allah anu bakal datang.” Early Writings, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
Malaikat dina Wahyu dalapan welas éta turun dina tanggal 11 Séptémber 2001. Ieu geus dilambangkeun ku malaikat anu turun dina tanggal 11 Agustus 1840. Dina Yesaya pasal genep, Yesaya dipintonkeun Bait Suci di sawarga jeung kamulyaan Allah. Dina ayat tilu tina pasal genep ieu ditegeskeun yén sakuliah bumi pinuh ku kamulyaan Allah. Éta kajadian nalika malaikat dina Wahyu dalapan welas turun.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Sanggeus hal ieu, kuring ningali malaikat séjén turun ti sawarga, miboga kakawasaan anu gedé; sarta bumi jadi caang ku kamulyaan anjeunna. Wahyu 18:1.
Verse three of Isaiah six identifies the same history.
Ayat katilu tina Yesaya genep nétélakeun sajarah anu sarua.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Sarta aya nu sasaurang ka nu séjén, bari pokna, Suci, suci, suci, nyaéta PANGERAN semesta alam; sakuliah bumi pinuh ku kamulyaan-Na. Yesaya 6:3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Sadérék White ngahijikeun visi Yesaya ngeunaan pangsucian jeung gerakan dina Wahyu dalapan welas.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
“Serafim nu aya di hareupeun tahta kacida pinuhna ku rasa hormat jeung sieun anu suci waktu maranéhna nenjo kamulyaan Allah, nepi ka maranéhna teu sanajan sakedapan melong ka dirina sorangan kalayan sugema diri, atawa kalayan kagum ka dirina sorangan atawa ka silih saurang. Puji jeung kamulyaan maranéhna dipasrahkeun ka Gusti Nu Maha Kawasa, anu luhur tur dijunjung, jeung kamulyaan jubah-Na ngeusian Bait Suci. Nalika maranéhna ningali mangsa nu bakal datang, waktu sakuliah bumi bakal pinuh ku kamulyaan-Na, kidung pujian anu meunang kameunangan disaurkeun silih walon ti hiji ka nu séjén dina pupujian anu merdu, ‘Suci, suci, suci, nya éta Gusti Nu Maha Kawasa.’ Maranéhna sapinuhna sugema pikeun ngamulyakeun Allah; jeung dina payuneun-Na, di handapeun seuri pangestu-Na, maranéhna henteu mikahayang nanaon deui. Dina mawa citra-Na, dina ngalakonan pangabdian-Na jeung nyembah ka Anjeunna, cita-cita maranéhna anu pangluhurna geus kahontal sapinuhna.”
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Paningal anu dipaparinkeun ka Yesaya ngagambarkeun kaayaan umat Allah dina poé-poé panungtungan.” Review and Herald, 22 Désémber 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Yahya dina Wahyu pasal sapuluh jeung ogé dina pasal dalapan welas, sarta Yesaya dina pasal genep, kalawan kaasup katerangan ti Sister White, nempatkeun sakabéh gambaran ieu ngeunaan bumi anu dipaparin caang ku kamulyaan Allah dina titik sajarah anu sarua. Sakuliah bumi nyaksian kajadian-kajadian anu lumangsung dina 11 Séptémber 2001. Sajarah progresif gerakan Millerite anu ditungtungan dina taun 1863, janten perlambang tina sajarah nalika malaikat anu gagah dina Wahyu dalapan welas turun bareng jeung sajarah anu pakait jeung malaikat anu turun dina Wahyu pasal sapuluh. Kalawan premis-premis pambuka ieu geus ditetepkeun, urang baris mulang deui kana prosés pangujian anu diwakilan dina Bilangan pasal opat welas. Sanggeus Musa ngalakukeun pangantaraan pikeun para barontak anu hayang balik ka Mesir jeung ngarajam Yusak jeung Kaleb, Allah narima pangantaraan Musa.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
Jeung PANGERAN ngandika, Kami geus ngahampura nurutkeun kana omongan maneh: Tapi saenyana, demi hirup Kami, sakuliah bumi bakal dieusi ku kamulyaan PANGERAN. Sabab sakabeh jelema anu geus ningali kamulyaan Kami, jeung mujijat-mujijat Kami, anu ku Kami dipidamel di Mesir jeung di tanah gurun, sarta ayeuna geus nyoba Kami nepi ka sapuluh kali, jeung teu ngadengekeun sora Kami; tangtu maranéhanana moal ningali tanah anu geus Kami sumpahkeun ka karuhun-karuhunna, kitu deui taya saurang ogé ti antara maranéhanana anu ngahina ka Kami bakal ningali éta: Tapi abdi Kami, Kaleb, ku sabab aya roh anu béda dina dirina, sarta geus nurutan Kami sapinuhna, anjeunna bakal Kami bawa asup ka tanah anu geus didatanganana; sarta turunanana bakal miboga éta. Bilangan 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Sajarah anu digambarkeun di dieu dina Bilangan opat welas téh mangrupa ujian pamungkas pikeun Israél baheula, sarta kagagalan maranéhna mastikeun pikeun maranéhna pati di padang gurun salila opat puluh taun saterusna. Sajarah éta langsung pakait jeung Wahyu dalapan welas, sabab di dinya Allah ngandika yén “saestuna sakumaha” Allah hirup, “sakuliah bumi bakal dieusi ku kamulyaan PANGERAN.” Ieu téh hiji pernyataan anu kacida tegesna anu diteundeun ku Allah dina catetan sajarah ieu, sarta ku kituna Anjeunna nekenkeun yén sajarah anu digambarkeun dina Bilangan pasal tilu welas jeung opat welas, nunjuk ka hareup kana gerakan anu kuat ti malaikat dina Wahyu dalapan welas. Ku sabab Wahyu dalapan welas téh ahir umat sesa Allah, mangka awal umat sesa Allah ogé digambarkeun dina petikan anu keur urang tinimbangan dina kitab Bilangan.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
Dina tanggal 11 Agustus 1840, nalika hiji nubuat ngeunaan Islam ngeunaan cilaka anu kadua digenepan, umat baheula anu kapilih ku perjangjian diuji ku amanat Élia anu kakara kabuktian bener.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
Dina tanggal 11 Séptémber 2001, dina kacumponan hiji nubuat Islam ngeunaan cilaka katilu, umat perjangjian pilihan baheula nandaan mimiti pangadilan ka nu hirup salaku amanat Élia anu kakara dibuktikeun leres.
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Pesen Élia dina sajarah Millerite ditempatkeun dina kontéks waktu nubuat. Pesen Élia dina 11 Séptémber 2001 ditempatkeun dina kontéks pangulangan sajarah. Tanggal 11 Séptémber 2001 ngulang sajarah 11 Agustus 1840, sabab duanana tanggal éta ngawakilan kacumponan hiji nubuat ngeunaan Islam, sarta duanana nandaan turunna éta malaikat, anu ceuk Sister White “teu kurang hiji pribadi ti Yesus Kristus.” Sanajan Sister White henteu kungsi nyebut yén malaikat dina Wahyu dalapan welas “teu kurang hiji pribadi ti Yesus Kristus” sakumaha anjeunna nyebut ngeunaan malaikat dina Wahyu sapuluh, malaikat dina Wahyu dalapan welas nyaangan bumi ku kamulyaan “anjeunna,” sarta Kitab Suci écés yén kamulyaan Yesus Kristus lah anu nyaangan bumi.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Pakakasab judisyal anu ngabalukarkeun ujian ka golongan Protestan dina awalna nya éta gerakan Millerite sakumaha diwakilan ku Elia. Pakakasab judisyal anu ngabalukarkeun ujian ka Adventisme Poé Katujuh dina ahirna nya éta gerakan Elia sakumaha diwakilan ku saratus opat puluh opat rébu. Lambang Elia miboga harti leuwih ti hiji, sarta sanajan anjeunna ngawakilan Miller jeung gerakan Millerite, anjeunna ogé ngawakilan saratus opat puluh opat rébu.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
“Musa di gunung transfigurasi teh jadi saksi kameunangan Kristus kana dosa jeung pati. Anjeunna ngalambangkeun jalma-jalma anu bakal kaluar tina kubur dina waktu kabangkitan jalma-jalma bener. Elia, anu geus diangkat ka sawarga tanpa ngalaman pati, ngalambangkeun jalma-jalma anu bakal hirup di bumi dina mangsa kadatangan Kristus anu kadua kalina, jeung anu bakal ‘dirobah, dina sakedapan, dina kedipan panon, dina tarompet panungtungan;’ nalika ‘anu fana ieu kudu ngagem kalanggengan,’ jeung ‘anu ruksak ieu kudu ngagem anu teu bisa ruksak.’ 1 Korinta 15:51-53. Yesus dipaparin ku cahaya sawarga, sakumaha Anjeunna bakal nembongan nalika Anjeunna datang ‘anu kadua kalina tanpa dosa pikeun kasalametan.’ Sabab Anjeunna bakal sumping ‘dina kamulyaan Rama-Na jeung para malaikat suci.’ Ibrani 9:28; Markus 8:38. Jangji Jurusalamet ka murid-murid ayeuna geus kacumponan. Di luhur gunung, karajaan kamulyaan anu bakal datang dipidangkeun dina wangun leutik,—Kristus Sang Raja, Musa minangka wakil jalma-jalma suci anu geus dihudangkeun, jeung Elia jalma-jalma anu diangkat.” The Desire of Ages, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
Umat perjanjian anu diliwatan téh mangrupa golongan mayoritas, sapuluh ngalawan dua. Loba anu dipanggil, tapi saeutik anu dipilih. Kagagalan dina ujian kasapuluh dumasar kana naha béja goréng, atawa béja hadé ngeunaan Tanah Perjangjian, ditampik atawa ditarima. Ku kituna, sajarah anu digambarkeun di dieu mintonkeun yén kameunangan atawa kakalahan dina sajarah pangujian anu maju téh dumasar kana pilihan antara dua metodologi anu napsirkeun informasi anu sarua.
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
Sadaya dua welas mata-mata ningali Tanah Perjangjian, nanging aya dua kacindekan anu béda ngeunaan naon anu dilambangkeun ku Tanah Perjangjian éta. Hiji laporan didorong ku sieun manusa, ari anu hiji deui ku iman. Hiji nembongkeun kahayang pikeun nampik pamingpinan Allah sarta mulang deui kana perbudakan di Mesir, ari laporan anu hiji deui nembongkeun kahayang pikeun percaya kana pamingpinan Allah sarta maju asup ka Tanah Perjangjian.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
Dina gerakan Millerit, lolobana ogé milih balik deui kana perbudakan Babul sarta jadi putri-putrina, sarta ieu mangrupa pernyataan tina kaputusan maranéhna pikeun nampik pesen nubuatan malaikat nu kahiji. Urang Millerit anu satia milih nuturkeun pesen nubuatan malaikat nu kahiji, sanajan sanggeus kagagalan anu katingalina dina kuciwa anu kahiji dina usum semi taun 1844. Sajarah dina Bilangan nembongkeun dua “laporan” anu béda ti dua belas mata-mata, anu ngawakilan dua analisis anu béda kana pesen nubuatan anu sarua. Dina taun 1863, Adventisme Laodikea henteu narima hiji pesen nubuatan, maranéhna nampik hiji pesen nubuatan anu saméméhna geus diteguhkeun. Dina taun 1863, Adventisme Laodikea balik deui sarta narima metodologi biblikal anu ngalawan William Miller sapanjang palayananana. Jalma-jalma anu nampik pesen nubuatan sarta hayang balik deui kana perbudakan ditipologikeun ku para pambrontak dina Bilangan opat welas, anu tungtungna paéh di padang gurun.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
Bilangan sapuluh, lamun ditingal minangka hiji lambang, sakumaha halna jeung sagala lambang séjén, miboga harti leuwih ti hiji. Harti lambangna kudu kahartos tina kontéks petikan tempat éta ayana. “Sapuluh” minangka lambang bisa ngagambarkeun panyiksa. Bisa ngagambarkeun hiji ujian. Bisa ngagambarkeun pasatuan sapuluh-lipet para raja Éropa, kaom-kaom kalér Israél, jeung Perserikatan Bangsa-Bangsa. Dina jamaah Smyrna umat Allah baris ngalaman kasangsaraan salila sapuluh poé.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Ulah sieun kana naon-naon anu rek kasangsara ku maraneh; tenjo, Iblis bakal ngalungkeun sawatara ti antara maraneh ka panjara, supaya maraneh diuji; sarta maraneh bakal ngalaman kasangsaraan sapuluh poé; sing satia nepi ka maot, sarta Kami bakal maparin makuta kahirupan ka maraneh. Wahyu 2:10.
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
Para sajarawan nunjuk kana panganiayaan anu dilaksanakeun ku Diocletian dina sajarah Smirna, sabab éta mangrupa panganiayaan anu pangbeuratna dina sajarah Smirna, sarta lumangsung salila sapuluh taun. Para sajarawan séjén ngaidéntifikasi sapuluh panganiayaan anu béda dina sajarah Smirna. Kumaha waé ogé, éta sadayana dilaksanakeun ku Roma Kakaisaran, anu dina Daniel tujuh digambarkeun ku sapuluh tanduk. Sapuluh raja éta nyaéta para raja, anu dilambangkeun ku Ahab anu ngalakukeun jinah jeung kapausan, sarta maranéhna jadi pakakas panganiayaan anu dipaké ku kapausan pikeun ngalaksanakeun pembantaian salila Jaman Poék. “Sapuluh” ngawakilan kakawasaan nagara anu ngalaksanakeun panganiayaan pikeun Isebel. Dina Daniel pasal hiji “sapuluh” ngalambangkeun hiji mangsa pangajian.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Mugi abdi-abdi maneh, sim kuring nyuhunkeun, salila sapuluh poé; sarta mugi maranéhna dipaparinkeun kacang-kacangan keur didahar, jeung cai keur diinum. Tuluy mugi beungeut kami dititenan di payuneun maneh, kitu deui beungeut barudak anu dahar bagian kadaharan raja; sarta sakumaha anu ku maneh katingali, lakonan ka abdi-abdi maneh. Ku kituna anjeunna satuju ka maranéhna dina ieu perkara, sarta nguji maranéhna sapuluh poé. Jeung dina ahir sapuluh poé, beungeut maranéhna katémbong leuwih saé jeung leuwih montok dagingna batan sakabéh barudak anu dahar bagian kadaharan raja. Daniel 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Dina Bilangan opat welas, Israél baheula geus nganyenyeri Allah sapuluh kali, anu ngagambarkeun sapuluh ujian salila hiji mangsa.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Tapi saenyana sakumaha Kami hirup, sakumna bumi bakal pinuh ku kamulyaan PANGERAN. Ku sabab sakumna jalma anu geus ningali kamulyaan Kami jeung mujijat-mujijat Kami, anu ku Kami dipidangkeun di Mesir jeung di padang gurun, sarta ayeuna geus nguji Kami nepi ka sapuluh kali, jeung henteu ngadengekeun sora Kami. Bilangan 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Lamun anjeun nalungtik internet pikeun meunang pamahaman ngeunaan pasualan pambrontakan mana anu sacara husus ngagambarkeun salapan pambrontakan atawa ujian-ujian anu gagal ti saprak dibébaskeunana di Laut Beureum nepi ka ujian anu kasapuluh, anjeun bakal manggihan sababaraha rupa bédana ngeunaan gagal-gagalna Israél baheula anu mana anu kuduna ditandaan minangka salah sahiji tina éta sapuluh ujian. Kuring nangtukeun yén kabébasan di Laut Beureum, anu geus sacara husus diidéntifikasi saluyu jeung 22 Oktober 1844, mangrupa awal tina sapuluh ujian éta, sarta ku kituna éta téh tempat pikeun mimiti ngitung ujian-ujian anu mucunghul ti taun 1844 nepi ka 1863. Aya hiji prosés pangujian anu lumangsung sacara progresif anu dimimitian dina taun 1798 nalika kitab Daniel dibuka segélna, sarta prosés éta ngawengku sajarah amanat malaikat kahiji jeung kadua anu dipungkas dina datangna malaikat katilu dina 22 Oktober 1844.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Di Minneapolis, Allah masihan mutiara-mutiara bebeneran anu mulya ka umat-Na dina susunan anu anyar. Ieu cahaya ti sawarga ku sawatara jelema ditolak kalayan sagala karasa haté sakumaha anu dipintonkeun ku urang Yahudi dina nolak Kristus, sarta loba omongan ngeunaan kudu nyekel pageuh patokan-patokan heubeul. Tapi aya bukti yén maranéhna henteu nyaho naon sabenerna patokan-patokan heubeul éta. Aya bukti-bukti jeung aya penalaran tina Firman anu nyarankeun dirina ka nurani; tapi pikiran manusa geus tetep kabeungkeut, katutup pikeun asupna cahaya, sabab maranéhna geus mutuskeun yén ieu téh kasalahan anu ngabahayakeun, anu ngaleungitkeun ‘patokan-patokan heubeul,’ padahal éta lain ngageser hiji pancang ogé tina patokan-patokan heubeul, tapi maranéhna boga pamadegan anu geus diselewengkeun ngeunaan naon anu ngawengku patokan-patokan heubeul.”
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
“Ngaliwatna mangsa dina taun 1844 téh mangrupa hiji mangsa pinuh ku kajadian-kajadian gedé, muka ka panon urang anu kagét kana beberesihna tempat suci anu keur lumangsung di sawarga, sarta miboga patalina anu pasti jeung umat Allah di bumi, [ogé] amanat malaikat kahiji jeung kadua sarta anu katilu, ngibarkeun panji anu di dinya katuliskeun, ‘Parentah-parentah Allah jeung iman ka Yesus.’ Salah sahiji tanda wates dina ieu amanat nyaéta Bait Allah, anu katingali ku umat-Na anu nyaah kana bebeneran di sawarga, jeung peti perjangjian anu ngandung hukum Allah. Caang Sabat tina parentah kaopat mancarkeun sinar-sinarna anu kuat dina jalan jalma-jalma anu ngalanggar hukum Allah. Henteu langgengna hirup jalma-jalma jahat téh mangrupa hiji tanda wates baheula. Kuring teu bisa nginget naon-naon deui anu bisa diasupkeun kana golongan tanda-tanda wates baheula. Sagalana ieu sora ribut ngeunaan ngarobah tanda-tanda wates baheula téh ngan saukur hal anu ngalamun wungkul.” The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
Dina tanggal 22 Oktober 1844, malaikat katilu sumping mawa hiji amanat dina pananganna.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
“Waktu palayanan Yesus réngsé di tempat suci, sarta Anjeunna asup ka Rohangan Nu Pangsucina, tuluy ngadeg di payuneun peti perjangjian anu ngamuat hukum Allah, Anjeunna ngutus malaikat kuat séjén mawa amanat katilu ka dunya. Saurang parchment disimpen dina panangan éta malaikat, sarta waktu anjeunna turun ka bumi kalawan kakawasaan jeung kamulyaan, anjeunna ngembarkeun hiji panggeuing anu matak sieun, kalawan ancaman anu pangpikasieuneunana nu kungsi dibabawa ka manusa.” Early Writings, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
Dina 22 Oktober 1844, hiji malaikat turun mawa hiji gulungan dina leungeunna, anu kudu didahar ku umat Allah. Doktrin-doktrin “landmarks” anu saterusna diidentifikasi téh kudu boh didahar sarta ditarima, boh ditolak sarta henteu didahar. Nalika malaikat katilu sumping mawa gulungan dina leungeunna, amanat anu aya dina gulungan éta ngalambangkeun genep bebeneran pangrojong. Genep ujian éta diidentifikasi minangka “lilana waktu anu kaliwat,” anu ngawakilan nubuat dua rébu tilu ratus taun; pangadilan, anu digambarkeun minangka “panyucian tempat suci”; amanat tilu malaikat; “hukum Allah”; “poé Sabat”; jeung kaayaan jalma paéh anu digambarkeun minangka “jiwa anu henteu langgeng.”
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Genep bebeneran éta tangtu silih patalina, tapi masing-masingna sacara mandiri parantos diidéntifikasi minangka tanda-tanda patokan. Sababaraha urang bisa waé teu daék ngalebetkeun lumampahna waktu kana daptar ieu, tapi écés yén loba anu nolak bebeneran yén 22 Oktober 1844 téh mangrupa panggenepan nubuat anu sajati. Maranéhna gagal dina ujian éta, anu tangtu waé nyegah maranéhna tina gumulung jeung ujian-ujian anu saterusna. Prosés panggeuing Allah geus remen diteguhkeun minangka hiji prosés anu maju saterusna, anu merlukeun kameunangan kana ujian anu mimiti dipasihkeun ka anjeun, saméméh anjeun bisa kalibet dina ujian anu nuturkeun.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“Waktu kami mimiti nepikeun cahaya ngeunaan perkara Sabat, kami can boga pamadegan anu écés tur tangtu ngeunaan amanat malaikat katilu dina Wahyu 14:9–12. Beurat kasaksian kami waktu kami ngadeuheus ka hareupeun rahayat nyaéta yén gerakan advent kadatangan kadua anu agung téh asalna ti Allah, yén amanat kahiji jeung kadua geus diproklamasikeun, sarta yén amanat katilu kudu dipasrahkeun. Kami ningali yén amanat katilu ditutup ku ieu kecap-kecap: ‘Di dieu kasabaran umat suci: di dieu maranéhanana anu nurut kana parentah-parentah Allah, jeung iman ka Yesus.’ Jeung sakitu écésna kami ningali, sakumaha ayeuna ogé kami ningali, yén kecap-kecap nubuat ieu nunjukkeun kana hiji reformasi Sabat; tapi ngeunaan naon ari ibadah ka sato galak anu disebutkeun dina amanat éta, atawa naon ari gambar jeung tanda sato galak éta, kami can boga pendirian anu tangtu.
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
“Gusti ku Roh Suci-Na ngajadikeun cahaya moncorong ka para palayan-Na, sarta perkara éta laun-laun kabuka dina pikiran maranéhna. Peryogi pisan ulikan anu jero jeung kasalempangan anu gedé pikeun ngungkabkeunana, ngarakitkeunana runtuyan demi runtuyan. Ku pangregep, kasalempangan, jeung pagawean anu taya pegatna, ieu padamelan terus maju nepi ka bebeneran-bebeneran agung tina pesen urang, hiji kasatunggalan anu écés, silih patali, sampurna, geus dipasrahkeun ka dunya.
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
“Kuring geus kungsi nyarita ngeunaan pangaweruh kuring ka Sepuh Bates. Kuring manggihan anjeunna saurang lelembut Kristen anu sajati, someah tur bageur. Anjeunna ngurus ka kuring kalayan lemah lembut, saolah-olah kuring téh anakna sorangan. Dina waktos munggaran anjeunna ngadangu kuring nyarita, anjeunna némbongkeun minat anu jero. Sanggeus kuring eureun nyarita, anjeunna nangtung tuluy saurna: ‘Kami téh Tomas anu cangcaya. Kami henteu percanten kana tetenjoan. Tapi lamun kuring tiasa percanten yén kasaksian anu ku sadérék awéwé ieu parantos ditepikeun peuting ieu téh enya sora Allah ka urang, tangtu kuring bakal jadi lalaki anu pangbagjana di alam hirup. Haté kuring kacida kageterna. Kuring yakin yén nu nyarita téh jujur, tapi teu tiasa ngajelaskeun perkara anjeunna dipintonkeun hal-hal anu endah anu parantos dicaritakeunana ka urang.’”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
Sababaraha bulan sanggeus perkawinan kuring, kuring ngilu, babarengan jeung salaki kuring, hiji Konperénsi di Topsham, Maine, anu di dinya Elder Bates hadir. Dina waktu éta anjeunna can sapinuhna percaya yén paningal-paningal kuring téh asalna ti Allah. Pasamoan éta mangrupa hiji mangsa anu pinuh ku minat anu jero. Roh Allah maparin pangaruh-Na ka kuring; kuring kabungkus dina hiji paningal ngeunaan kamulyaan Allah, sarta pikeun kahiji kalina meunang hiji pintonan ngeunaan planét-planét séjén. Sanggeus kuring kaluar tina paningal éta, kuring nyaritakeun naon anu ku kuring geus katingali. Tuluy Elder B. nanya naha kuring kungsi nalungtik astronomi. Kuring ngawaler yén kuring teu boga élingan yén kuring kungsi ningali kana hiji buku astronomi. Saur anjeunna: ‘Ieu téh ti Gusti.’ Saméméhna kuring can kungsi ningali anjeunna sakitu bébasna jeung bagjana. Beungeutna moncorong ku cahaya sawarga, sarta anjeunna maparin piwuruk ka jamaah kalayan kakawasaan.” Testimonies, jilid 1, 78–80.
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Tangtu, sakabéh tés doktrinal ieu silih patali, nanging éta ogé mangrupa tés-tés anu bisa dipisahkeun, sarta dibuka laun-laun ka hamba-hamba Allah. Aya loba garéja anu ngajaga Sabat poe katujuh, tapi nolak amanat tilu malaikat. Maranéhna nolak bebeneran yén pangadilan dimimitian dina 22 Oktober 1844, nanging tetep ngajaga Sabat. Tés-tés doktrinal ieu silih patali, tapi ngawakilan genep tés anu husus.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Sakumaha kakara digambarkeun ku Joseph Bates, kapten laut anu kacida wanohna kana élmu astronomi nampi Roh Nubuat, anu saméméhna ku anjeunna parantos ditolak. Dina bulan Désémber 1844, Ellen White nampi titingalian kahijina, sarta ujian katujuh sumping dina gerakan éta.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“Alkitab kudu dadi penasihatmu. Sinaua iku lan pepesthèn-pepesthèn kang wus diparingaké Allah; awit iku ora tau nalisir Sabdané. Manawa Pepesthèn-Pepesthèn iku ora ngandika miturut Sabdaning Allah, tampikana iku. Kristus lan Belial ora bisa dipasèkaké dadi siji.” Selected Messages, buku 3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Teu lila sanggeus kuciwa anu agung, Sadérék White ngesahkeun hiji tulisan anu nétélakeun yén Kristus ngalih ti Tempat Suci ka Tempat Mahasuci dina tanggal 22 Oktober 1844. Anjeunna nyarankeun éta terbitan ka “unggal santo.”
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“Abdi yakin yén Bait Suci anu kudu disucikeun dina ahir 2300 poé téh nyaéta Bait Suci Yerusalem Anyar, anu Kristus jadi palayanna. Gusti nembongkeun ka abdi dina hiji titingalian, leuwih ti sataun ka tukang, yén Dulur Crosier miboga terang anu sajati ngeunaan panyucian Bait Suci, jsb.; sarta yén éta téh kersa-Na, supaya Dulur C. nuliskeun pamadegan anu anjeunna parantos pasihkeun ka kami dina Day-Star, Extra, 7 Pébruari 1846. Abdi ngarasa pinuh dipasihan kawenangan ku Gusti pikeun nyarankeun Extra éta ka unggal jalma suci.” A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Pangrojongna téh kana katerangan Crosier ngeunaan gerakan Kristus ka Rohangan Nu Pangmahsuci, tapi éta artikel ngandung sababaraha ajaran anu salah, kaasup ajaran Protestantisme murtad yén “daily” dina kitab Daniel ngawakilan palayanan Kristus. Ku sabab éta, manéhna teras nyerat hiji klarifikasi anu mimiti dipedalkeun dina taun 1850 tuluy saterusna diasupkeun kana buku Early Writings. Di dinya anjeunna nétélakeun yén “jalma-jalma anu masrahkeun sora waktu pangadilan miboga pameunteu anu bener ngeunaan ‘daily’.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“Tuluy abdi ningali patalina jeung ‘daily’ (Daniel 8:12) yén kecap ‘sacrifice’ téh ditambahan ku hikmah manusa, sarta lain bagian tina naskah aslina, jeung yén Gusti maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngedalkeun pamatrih ngeunaan jam panghukuman. Nalika kasatuan masih aya, saméméh 1844, ampir sakabéh maranéhna satuju kana pamadegan anu leres ngeunaan ‘daily’; tapi dina kabingungan saprak 1844, pamadegan-pamadegan séjén geus dianut, sarta gelap jeung kabingungan tuluy nuturkeun.” Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Jejer “anu sapopoé” dina kitab Daniel jadi lambang mulangna Adventisme kana métodologi Protestanisme murtad dina awal abad ka-duapuluh, sarta kiwari pamahaman Millerit anu bener ngeunaan “anu sapopoé” geus ditampik ku para teolog Adventisme. Eta geus ditampik, sanajan Sister White kalayan écés netelakeun yén kaum Millerit leres dina ngaidentipikasi “anu sapopoé” minangka kakawasaan satanis tina paganisme. Maranéhna nampik bebeneran ngeunaan “anu sapopoé” lain ngan saukur sabalikna tina pangukuhan ilham dirina yén pamahaman kaum Millerit éta leres, tapi ogé dina pasalingsingan langsung jeung kateranganana anu tegas yén doktrin palsu anu ngajarkeun yén “anu sapopoé” ngawakilan palayanan Kristus di Bait Suci disangking ku “malaikat-malaikat anu geus diusir ti sawarga!”
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
“Sarta aya Brother Daniells, anu pikiranana keur digarap ku musuh; sarta pikiran anjeun jeung pikiran Elder Prescott keur digarap ku malaikat-malaikat anu geus diusir ti sawarga.” Manuscript Releases, volume 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Pangecéna nu jero pisan kana naon anu ayeuna dipaké ku Adventisme minangka salah sahiji “kadaharan dongéng”-na téh kacida tegesna, sabab Daniells jeung Prescott nyokot hiji lambang kakawasaan Iblis (kapirisme) tuluy nerapkeun éta lambang ka Kristus (palayanan-Na di sanctuary). Ieu ngajadikeun dalapan tés doktrinal.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Ujian kasalapan dina sajarah anu ngarah ka taun 1863 nyaéta dijieunna tabel kadua Habakuk dina taun 1850. Bagan panaratas 1843 dijieun dina taun 1842, sarta ngan disebut bagan 1843 lantaran éta ngaramalkeun mulangna Kristus dina taun 1843. Parentah pikeun nyieun tabel kadua Habakuk dipasihkeun ka Sister White dina taun 1850. Dijieunna dua tabel Habakuk ngaitkeun sajarah malaikat kahiji jeung kadua kana sajarah malaikat katilu. Dina biografi ngeunaan hirup jeung padamelanana anu ditulis ku incuna, anjeunna méré gambaran umum ngeunaan kajadian-kajadian anu ngarah kana dijieunna bagan 1850. Anjeunna ngalakukeun kitu ku milih katerangan-katerangan Sister White anu patali, sarta nambihan koméntarna sorangan dina éta gambaran umum.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“Waktu kami mulih ka imah Sadérék Nichols, Gusti maparin ka abdi hiji titingalian sarta nembongkeun ka abdi yén bebeneran kudu dijadikeun écés dina papan-papan, sarta éta bakal nyababkeun loba jalma mutuskeun nangtung pikeun bebeneran ku amanat malaikat katilu, bari dua amanat nu tiheula dijadikeun écés dina papan-papan.—Surat 28, 1850.
“In this vision she was also shown that which would give James White courage to continue publishing:
“Dina ieu tetenjoan anjeunna ogé dipintonkeun naon anu bakal méré James White kawani pikeun nuluykeun nerbitkeun:
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“Kuring ogé ningali yén éta saestuna sarua perluna sangkan éta surat kabar diterbitkeun jeung perluna para utusan indit, sabab para utusan merlukeun hiji surat kabar pikeun dibawa ku maranéhna, anu ngandung bebeneran ayeuna pikeun diserenkeun ka leungeun jalma-jalma anu ngadangu, supaya tuluy bebeneran éta henteu luntur tina pikiran. Jeung yén éta surat kabar bakal nepi ka tempat-tempat anu teu bisa dihontal ku para utusan.—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
“Migawe kana bagan anyar téh geuwat dimimitian, sarta kasempetan dipasihkeun pikeun ngawartakeun hal éta ka para dulur saiman dina édisi Present Truth anu diterbitkeun ku James dina bulan salajengna:
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
“Bagan. Hiji bagan kronologis ngeunaan titingalian-titingalian Daniel jeung Yohanes, anu disusun pikeun ngajentrekeun kalawan écés bebeneran kiwari, ayeuna keur dilitografikeun di handapeun pangawasan Sadérék Otis Nichols, ti Dorchester, Massachusetts. Maranéh anu ngajar bebeneran kiwari bakal kacida dibantu ku éta. Bewara salajengna ngeunaan bagan éta bakal dipasihkeun engké.—Present Truth, Nopémber, 1850.
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
“Nepi ka ahir Januari 1851, éta bagan geus réngsé tur dipasang iklanna kalawan harga $2. James White kacida resepeunana ku éta bagan sarta nawiskeun éta kalayan haratis ka ‘jalma-jalma anu ku Allah geus dipanggero pikeun maparin amanat malaikat katilu’ (Review and Herald, Januari 1851). Sababaraha sumbangan anu berehan geus ngabantu nutupan waragad penerbitanana.” Arthur White, Ellen G. White: The Early Years, jilid 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
Ngeunaan bagan taun 1843, Sister White nyatet yén éta geus dipingpin ku Allah.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
“Pangeran nembongkeun ka sim kuring yén bagan taun 1843 téh dipingpin ku panangan-Na, sarta yén euweuh hiji bagianna ogé anu kudu dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna. Yén panangan-Na aya di luhureunana sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka taya saurang ogé anu bisa ningali éta, dugi ka panangan-Na dicabut.” Review and Herald, November 1, 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
Nalika nyatet cahaya anu patali jeung parentah pikeun nyieun bagan séjén dina taun 1850, manéhna méré pangesahan ilahi anu sarua kana bagan 1850 sakumaha anu geus dipasihkeun ngeunaan bagan 1843, bari ogé netelakeun yén bagan-bagan séjén anu harita keur dijieun henteu ditarima ku Gusti. Parentah pikeun nyieun bagan anyar éta dihijikeun jeung parentah pikeun nyitak hiji terbitan anyar.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“Kuring ningali yén pagawéan nyieun bagan téh sakabéhna salah. Ieu asalna ti Sadérék Rhodes sarta diteruskeun ku Sadérék Case. Harta geus dibalanjakeun pikeun nyieun bagan-bagan jeung ngawangun rupa-rupa gambar anu kasar tur matak jijik pikeun ngagambarkeun malaikat jeung Yesus anu mulya. Hal-hal sapertos kitu ku kuring katingali matak teu dipikaresep ku Allah. Kuring ningali yén Allah aya dina penerbitan bagan ku Sadérék Nichols. Kuring ningali yén aya hiji nubuat ngeunaan bagan ieu dina Alkitab, sarta lamun bagan ieu dimaksudkeun pikeun umat Allah, lamun ieu cekap pikeun nu saurang, mangka cekap ogé pikeun nu séjén, jeung lamun saurang perelu bagan anyar anu dicét dina ukuran anu leuwih gedé, sakabéh ogé merlukeun éta sarua gedéna.
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Kuring ningali yén dina diri Sadérék Case aya rasa teu tenang, teu ngeunah, teu puas, jeung teu nyaho sukur, anu ngahayangkeun bagan séjén. Kuring ningali yén bagan-bagan anu dicét ieu ngabalukarkeun pangaruh goréng ka jamaah. Ieu ngabalukarkeun ayana sumanget olok-olok anu hampang jeung teu puguh dina pasamoan.”
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
“Kuring ningali yén bagan-bagan anu diparéntahkeun ku Allah téh ngagerakkeun pikiran kalawan hadé, sanajan tanpa aya panjelasan. Dina gambaran malaikat-malaikat dina bagan-bagan éta aya hiji hal anu caang, endah, jeung sawarga. Pikiran ampir teu karasa dibimbing ka Allah jeung ka sawarga. Tapi bagan-bagan séjén anu geus dijieun matak geuleuheun pikiran, sarta nyababkeun pikiran leuwih cicing kana bumi tibatan kana sawarga. Gambar-gambar anu ngagambarkeun malaikat leuwih mirip roh-roh jahat tibatan mahluk-mahluk sawarga. Kuring ningali yén bagan-bagan éta salila sababaraha poé jeung minggu geus nyéépkeun pikiran Sadérék Case, padahal anjeunna kuduna keur neangan hikmat sawarga ti Allah, sarta kuduna keur tumuwuh dina kurnia-kurnia Roh jeung dina pangaweruh kana bebeneran.
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“Kuring ningali yén upami sarana anu geus kabuang pikeun nyieun bagan-bagan téh dipaké pikeun medalkeun bebeneran kalayan écés ka payuneun dulur-dulur saiman dina nyebarkeun traktat, jeung sajabana, éta tangtu geus ngalantarankeun loba kahadéan sarta nyalametkeun jiwa-jiwa. Kuring ningali yén urusan nyieun bagan éta geus sumebar kawas muriang.” Manuscript Releases, number 13, 359; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Anjeunna kalayan écés nyatakeun yén “Allah aya dina medalna bagan [1850] ku Dulur Nichols,” sarta yén aya “hiji nubuat [Habakkuk dua] ngeunaan bagan ieu dina Alkitab.” Anjeunna ogé netelakeun yén “bagan-bagan” [jamak; 1843 jeung 1850] anu “diparéntahkeun ku Allah mangaruhan pikiran kalayan hade, sanajan tanpa katerangan.” Habakkuk dua maréntahkeun kaum Millerit supaya ngajadikeun éta titingalian écés dina loh-loh, (dina wangun jamak), supaya anu maca dua bagan éta tiasa ngider ti dieu ka ditu dina Firman Allah. Bagan-bagan ilahi éta henteu meryogikeun katerangan tambahan, sabalikna ti bagan palsu taun 1863 karangan Uriah Smith.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Jeung PANGERAN ngawaler ka kuring, sarta ngandika, Tulis ieu titingalian, sarta écéskeun dina loh-loh, sangkan sing saha anu maca éta bisa lumpat. Habakkuk 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Ujian nu kasapuluh nyaéta puseur ieu tulisan. Kalayan sapuluh ujian anu dirujuk ku Musa dina Bilangan pasal opat welas, para sarjana Ibrani jeung para teolog séjén ngahasilkeun rupa-rupa dugaan ngeunaan kajadian-kajadian mana dina sajarah ti pangluputan di Laut Beureum nepi ka pambarontakan sapuluh panénjo éta anu bisa jadi dimaksud. Pambarontakan dina sajarah éta nyayagikeun sababaraha rupa pilihan, tapi geus pasti yén ujian nu kasapuluh nandaan awal opat puluh taun maot ku susutna jumlah di padang gurun, nepi ka sakabéh nu mbarontak anu geus ngahontal umur tanggung jawab éta paéh.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
Kitu deui, sawatara urang bisa waé ngabantah kana pamilihan kuring kana ieu sapuluh ujian doktrinal, sabab bisa aya rupa-rupa variasi anu katingalina leuwih hadé tibatan anu ku kuring keur dipedar di dieu. Sanajan kitu, ujian anu kasapuluh jeung anu panungtung téh sajéntré pemberontakan sapuluh panénjo. Ieu nya éta panolakan kana tujuh kali dina Imamat dua puluh genep. Aya sababaraha bukti profétis pikeun nangtayungan ieu idéntifikasi.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
Dina artikel salajengna urang bakal ngamimitian ngaidentipikasi para saksi nubuat anu ngukuhkeun éta pangidéntifikasian yén tujuh waktos dina Imamat dua puluh genep téh mangrupa kagagalan kasapuluh jeung panungtungan tina Adventisme Laodikea.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“Lamun kakawasaan Allah maparin kasaksian ngeunaan naon anu jadi bebeneran, eta bebeneran kudu tetep salawasna minangka bebeneran. Teu meunang aya sangkaan-sangkaan saterusna, anu sabalikna jeung cahya anu geus dipaparinkeun ku Allah, dipiara atawa ditarima. Jalma-jalma bakal hudang mawa tafsiran-tafsiran Kitab Suci anu pikeun maranehna mangrupakeun bebeneran, padahal lain bebeneran. Bebeneran pikeun jaman ieu geus dipaparinkeun ku Allah ka urang minangka dadasar iman urang. Mantenna sorangan geus ngajar urang naon anu jadi bebeneran. Hiji bakal hudang, tuluy nu séjén deui, mawa cahya anyar anu nentang cahya anu geus dipaparinkeun ku Allah dina panyataan Roh Suci-Na.
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Aya sababaraha kénéh anu masih hirup, anu geus ngaliwatan pangalaman anu kaala dina ngadegkeun ieu bebeneran. Allah ku kurnia-Na geus ngajaga hirup maranéhna supaya maranéhna ngulang deui jeung deui nepi ka panutupan hirupna, pangalaman anu ku maranéhna geus kaliwatan, sakumaha Rasul Yohanes ogé ngalakukeunana nepi ka ahir pisan hirupna. Jeung para nu mawa panji anu geus tilem dina pupus, kudu nyarita ngaliwatan nyitak deui tulisan-tulisan maranéhna. Kami dipaparin parentah yén ku jalan kitu sora maranéhna kudu kadéngé. Maranéhna kudu masihan kasaksian ngeunaan naon anu ngawangun bebeneran pikeun jaman ieu.
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“Urang henteu meunang narima kecap-kecap ti jalma-jalma anu datang mawa hiji amanat anu nentang poko-poko husus tina iman urang. Maranéhna ngumpulkeun sakumpulan Kitab Suci, tuluy numpukkeunana minangka bukti di sabudeureun tiori-tiori anu ku maranéhna ditegeskeun. Ieu geus dilakonan deui-deui salila lima puluh taun katukang. Jeung sanajan Kitab Suci téh firman Allah, sarta pantes dihormat, panerapanana, lamun panerapan kitu ngageserkeun hiji tihang tina dasar anu ku Allah geus diteguhkeun salila lima puluh taun ieu, mangrupakeun kasalahan anu gedé. Anjeunna anu ngalarapkeun kitu henteu nyaho kana pintonan anu endah tina Roh Suci anu masihan kakawasaan jeung kakuatan ka amanat-amanat baheula anu geus sumping ka umat Allah.” Selected Messages, book 1, 161.