We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Urang mungkas artikel pamungkas ku hiji petikan anu nyangkem ngeunaan “roh bohong.” Di handap ieu salah sahiji paragraf tina petikan éta.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Para palayan anu teu disucikeun keur ngararangkén dirina ngalawan ka Allah. Maranéhna muji Kristus jeung allah dunya ieu dina hiji tarikan napas anu sarua. Bari sacara pangakuan maranéhna narima Kristus, maranéhna ngarangkul Barabas, sarta ku lampahna maranéhna nyebut, ‘Lain Ieu Jalma, tapi Barabas.’ Sing saha baé anu maca ieu kecap-kecap, kudu waspada. Sétan geus ngagungkeun dirina ngeunaan naon anu bisa dipigawéna. Manéhna nyangka bisa ngabubarkeun kasatuan anu ku Kristus dipanjatkeun dina doa sangkan aya di garéja-Na. Manéhna nyebut, ‘Kami rék maju sarta jadi roh bohong pikeun nipu jalma-jalma anu bisa ku kami dipangaruh, supaya maranéhna nyalah-nyalah, ngahukum, jeung memalsukan.’ Lamun putra tipu daya jeung saksi palsu ditarima ku hiji garéja anu geus meunang cahaya anu gedé, bukti anu gedé, mangka garéja éta bakal miceun pekabaran anu ku Gusti geus dikirimkeun, sarta narima pamadegan-pamadegan anu pangteu masuk akalna, jeung sangkaan-sangkaan palsu sarta tiori-tiori palsu. Sétan seuri ku kabodohan maranéhna, sabab manéhna terang naon ari bebeneran.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
Mugia “putra tipu daya jeung saksi palsu ditarima ku hiji gareja anu geus narima cahya anu gedé, bukti anu gedé, sarta gareja éta bakal miceun amanat anu ku Gusti parantos dikintunkeun, tuluy narima panegesan-panegesan anu pangteu lumrahna, ogé sangkaan-sangkaan palsu jeung tiori-tiori palsu.” Dina taun 1863, Adventisme Millerit ‘balik deui’ kana metodologi anu teu lumrah jeung palsu anu dipaké ku Protestantisme murtad, sarta nampik pangenalan William Miller ngeunaan tujuh waktu dina Imamat dua puluh genep. Jejer ngeunaan ‘balik deui’ dilambangkeun ku para pambrontak dina Bilangan opat welas, nalika maranéhna netepkeun pikeun milih hiji kaptén sarta balik deui ka Mesir.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Tuluy maranéhna silih sebut: Hayu urang ngangkat hiji kapala, tuluy urang balik deui ka Mesir. Bilangan 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Jejer “mulang” ka Protestantisme murtad ogé dipidangkeun ku Yermia, nalika dina bab lima welas anjeunna dipapatahan yén urang Protestan anu ragrag téh bisa mulang ka anjeunna, tapi anjeunna teu meunang “mulang” ka maranéhna.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Abdi henteu linggih dina pasamoan para panyindiran, sareng henteu bungah; abdi linggih nyalira ku sabab panangan Gusti; margi Gusti parantos ngeusian abdi ku amarah. Ku naon nyeri abdi langgeng, sareng tatu abdi teu tiasa diubaran, anu nampik pikeun cageur? Naha Gusti leres-leres bade janten ka abdi sapertos tukang bohong, sareng sapertos cai anu ngaleungit? Ku sabab eta, kieu timbalan PANGERAN, Lamun maneh balik, mangka Kami bakal mulangkeun maneh, sareng maneh bakal nangtung payuneun Kami; sareng lamun maneh misahkeun anu mulya tina anu hina, maneh bakal sapertos sungut Kami: maranehna kudu balik ka maneh; tapi maneh ulah balik ka maranehna. Sareng Kami bakal ngajadikeun maneh ka ieu bangsa sapertos tembok tambaga anu dikurilingan; sareng maranehna bakal merangan maneh, tapi maranehna moal bisa ngéléhkeun maneh: margi Kami nyarengan maneh pikeun nyalametkeun maneh sareng pikeun ngaleupaskeun maneh, timbalan PANGERAN. Yermia 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Meureun gambaran nubuatan anu pangjelasna ngeunaan prinsip ulah balik deui ka Protestanisme murtad kapanggih dina carita nabi anu teu taat, anu nganteurkeun hiji pesen pangrebukeun ka Yerobeam, raja kahiji karajaan kalér anu ngawasa sapuluh kaom.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Jeung raja ngandika ka eta jalmi Allah, “Hayu mulih ka imah kuring, sarta segerkeun dirina, jeung kuring baris mere ganjaran ka maneh.” Tapi jalmi Allah ngawaler ka raja, “Sanajan anjeun mere satengah imah anjeun ka kuring, kuring moal asup jeung anjeun, jeung moal dahar roti atawa nginum cai di ieu tempat; sabab kitu parentah anu ditetepkeun ka kuring ku pangandika PANGERAN, saurna, Ulah dahar roti, ulah nginum cai, sarta ulah balik deui ngaliwatan jalan anu ku maneh tadi dipaké datang.” Ku sabab kitu anjeunna indit ngaliwatan jalan séjén, sarta teu mulang ngaliwatan jalan anu tadina ku anjeunna dipaké datang ka Betel. 1 Raja-raja 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Nabi anu henteu taat geus dipaparin parentah ku Allah supaya ulah mulang ngaliwatan jalan anu ku anjeunna dipaké waktu datang. Adventisme Millerit geus kaluar tina Protestanisme anu dilambangkeun ku Sardis, sarta maranéhna henteu meunang mulang deui. Sanajan nabi anu henteu taat éta terang pisan yén manéhna teu meunang mulang ngaliwatan jalan anu ku anjeunna dipaké waktu datang, saurang nabi palsu ti karajaan Yérobéam nyaritakeun ka anjeunna yén Allah geus ngandika yén nabi anu henteu taat téh kudu mulang ka imah nabi palsu éta sarta dahar babarengan jeung anjeunna. Sanajan geus aya pituduh ti Allah, anjeunna malah ngalakukeun éta pisan. Sanggeus anjeunna mimiti ngadahar kadaharan nabi palsu éta, Alkitab kalayan écés nyatakeun yén nabi Samaria éta geus ngabohong.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Ayeuna saurang nabi kolot di Bétel; tuluy anak-anakna daratang sarta nyaritakeun ka anjeunna sagala pagawéan anu ku abdi Allah parantos dipigawe dina poe eta di Bétel; kecap-kecap anu parantos diucapkeunana ka raja, eta oge ku maranehna dicaritakeun ka bapana. Sarta bapana ngandika ka maranehna, “Ka jalan mana anjeunna angkat?” Sabab anak-anakna parantos ningali ka jalan mana abdi Allah anu sumping ti Yuda eta angkat. Sarta anjeunna ngandika ka anak-anakna, “Pasangkeun kalde kaula.” Tuluy maranehna masangkeun kalde pikeun anjeunna; sarta anjeunna tunggang eta, tuluy indit ngudag abdi Allah, sarta manggihan anjeunna keur calik di handapeun hiji tangkal oak; tuluy anjeunna ngandika ka anjeunna, “Naha maneh teh abdi Allah anu sumping ti Yuda tea?” Sarta anjeunna ngawaler, “Enya, abdi.” Tuluy saur anjeunna ka anjeunna, “Hayu milu ka bumi kaula, sarta tuang roti.” Tapi saur anjeunna, “Abdi teu meunang mulang jeung anjeun, atawa asup jeung anjeun; kitu deui abdi moal tuang roti atawa nginum cai jeung anjeun di ieu tempat; sabab ka abdi parantos didawuhkeun ku pangandika PANGERAN, ‘Anjeun ulah tuang roti atawa nginum cai di dinya, sarta ulah balik deui ngalangkungan jalan anu ku anjeun dipake nalika datang.’” Anjeunna ngandika ka anjeunna, “Kaula oge saurang nabi, saperti maneh; sarta hiji malaikat parantos ngandika ka kaula ku pangandika PANGERAN, kieu, ‘Bawa anjeunna balik jeung maneh ka imah maneh, sangkan anjeunna bisa tuang roti jeung nginum cai.’” Tapi anjeunna ngabohong ka anjeunna. Ku kituna anjeunna mulang deui jeung anjeunna, sarta tuang roti di imahna, sarta nginum cai. 1 Raja-raja 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Nabi anu henteu nurut tuang jeung nginum babarengan jeung nabi bohong ti Samaria, hartina anjeunna nampa amanat ti nabi murtad, sarta nampik amanat ti Gusti. Éta amanat anu ku anjeunna geus satia ditepikeun dina poé anu sarua. Anjeunna terang pisan yén manéhna teu meunang mulang, tapi sanajan kitu manéhna tetep ngalakukeunana. Sister White ngajarkeun ka urang yén lamun “putra tipu daya jeung saksi palsu dipiara ku hiji gareja anu geus nampa cahaya anu gedé, bukti anu gedé, mangka gareja éta bakal miceun amanat anu geus dikintunkeun ku Gusti.” Dina sajarah Millerite, malaikat kahiji geus nyaangan bumi ku kamulyaanana. Dina taun 1840, amanat malaikat kahiji dibawa ka unggal stasion misi di sakuliah dunya.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Warta ngeunaan enggoning Gusti badé geura sumping ka dunya urang dina kakawasaan jeung kamulyaan anu agung téh mangrupa bebeneran, sarta dina taun 1840 loba sora diangkat dina pangwartana.” Manuscript Releases, volume 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Teu lila ti harita, Adventisme Millerite mulang deui kana “kabohongan” tina métodologi Protestantisme murtad, sarta miceun “amanat PANGERAN” anu ku Allah geus dikirimkeun ngaliwatan William Miller. Maranéhna miceun amanat Musa sakumaha dipidangkeun ku Élia, sarta “kabohongan” anu ditarima dina awal sajarah Millerite, ngawakilan “kabohongan” anu dipercaya dina ahir; “kabohongan” anu mawa kasasaban anu kuat ka Adventisme Laodikea.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Jeung ku sagala rupa tipu daya kajahatan dina maranéhna anu binasa; sabab maranéhna henteu narima kanyaah kana bebeneran, sangkan maranéhna bisa disalametkeun. Jeung ku lantaran ieu Allah bakal ngutus ka maranéhna kasasab anu pohara kuat, sangkan maranéhna percaya kana kabohongan: Supaya maranéhna kabéh dihukum, nyaéta anu henteu percaya kana bebeneran, tapi resep kana kajahatan. 2 Tesalonika 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Kami keur narékahan pikeun mintonkeun kalungguhan Élia minangka hiji lambang dina patalina jeung sajarah-sajarah anu sajajar tina tanduk Protestanisme jeung tanduk Républikanisme salila mangsa karajaan kagenep dina nubuat Alkitab maréntah. Kasusah dina ngahijikeun sakabéh perkara taun 1863 sacara nubuat, sahenteuna pikeun kuring, nyaéta rupa-rupa galur anu silih patali anu meungpeuk kana konsép “logika muter”. Logika anu lugas salawasna mangrupa pamarekan anu panghadéna, tapi ngaidéntifikasi bebeneran-bebeneran ilahi jeung patalina éta bebeneran ka silih hiji jeung nu séjénna téh mangrupa pagawean anu hésé, sabab éta kapanggih dina Alkitab “didieu saeutik jeung ditu saeutik.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Ka saha anu baris diajar ku Mantenna pangaweruh? Jeung ka saha anu baris dijadikeun ngartos kana pangajaran? Nya ka maranéhna anu geus disapih tina susu, anu geus dipisahkeun tina dada indung. Sabab parentah kudu ditumpangtindihkeun kana parentah, parentah kana parentah; gurat kana gurat, gurat kana gurat; didieu saeutik, didinya saeutik. Yesaya 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Éta ogé mangrupa pagawéan anu hésé nalika pamiarsana anu dituju téh ngawengku jalma-jalma anu geus wawuh kana bebeneran-bebeneran poko anu keur dipedar, sedengkeun anu séjén mah masih anyar kana sakabéhna. Ampir sakabéh bebeneran anu ku sim kuring rék dipasihan gambaran ringkes dina ieu tulisan, tiasa kapanggih dina Tabél-Tabél Habakuk. Ku sabab sieun kadéngé saolah-olah sim kuring ngagunakeun “logika anu muter-muter”, sim kuring baris ngabejaan heula ka aranjeun ka mana urang nuju indit, saméméh sabenerna nepi ka dinya.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
Dina taun 1863, Adventisme Millerit Laodikea ngadegkeun hiji gambar timburu. Gambar timburu éta ngawakilan generasi kahiji tina opat generasi Adventisme Laodikea.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Tuluy anjeunna ngandika ka kuring, “He anak manusa, ayeuna angkat panon maneh ka arah kalér.” Ku kituna ku kuring diangkat panon ka arah kalér, sarta, lah, di beulah kalér, di gapura altar, aya éta arca timburu dina lawang asup. Yehezkiel 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Opat generasi garéja Advent Poé Katujuh digambarkeun dina rupa-rupa petikan Kitab Suci, nanging kuring ngagunakeun Yehezkiel dalapan minangka titik rujukan utama. Alesan pikeun ieu nyaéta yén pasal dalapan ngantarkeun kana pasal salapan. Dina Yehezkiel salapan, panyegelan saratus opat puluh opat rébu digambarkeun, sarta dina Testimonies, jilid lima, Sister White sacara écés ngaidéntifikasi kanyataan ieu. Dina koméntar Sister White, anjeunna sacara écés nyarioskeun dua golongan anu nyembah di Yerusalem nalika panyegelan éta lumangsung. Yehezkiel ngalakukeun hal anu sarua, sarta golongan anu henteu narima segel éta digambarkeun dina pasal dalapan.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Golongan anu henteu ngarasa nalangsa ku kamunduran rohanina sorangan, atawa henteu ngarandeg ku dosa-dosa batur, bakal ditinggalkeun tanpa meterai Allah. Gusti maréntahkeun para utusan-Na, jalma-jalma anu nyepeng pakarang pikeun maehan dina leungeunna: ‘Susul anjeunna ngaliwatan kota, tuluy teunggeul: panon maranéh ulah neuteup kalawan nyaah, jeung ulah boga karunya: tumpeskeun pisan kolot jeung ngora, boh mojang, boh barudak leutik, boh awéwé: tapi ulah ngadeukeutan ka saurang ogé anu aya tandana; jeung mimitian ti tempat suci Kami. Tuluy maranéhna mimiti ti para kokolot anu aya di hareupeun Bait.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Di dieu urang ningali yén gareja—sanctuary PANGERAN—mangrupakeun anu pangheulana ngarasa hanteman tina murka Allah. Para kolot baheula, nyaéta maranéhna anu ku Allah geus dipasihan cahaya anu agung sarta anu geus nangtung jadi pangreksa kapentingan rohani umat, geus ngahianat kana kapercayaan anu dipasrahkeun ka maranéhna. Maranéhna geus nyokot pendirian yén urang henteu perlu ngarep-ngarep mujijat jeung panyataan anu nyata tina kakawasaan Allah saperti dina jaman-jaman baheula. Jaman geus robah. Kecap-kecap ieu nguatkeun kakafiranna, sarta maranéhna nyebut: PANGERAN moal ngalakukeun kahadéan, kitu deui moal ngalakukeun kajahatan. Anjeunna kacida welas asihna nepi ka moal ngadatangan umat-Na ku panghukuman. Ku kituna, ‘Damai jeung aman’ téh jadi sora pating gogorowokan ti jalma-jalma anu moal kungsi deui ngangkat sorana lir tarompet pikeun némbongkeun ka umat Allah palanggaran-palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosana. Ieu anjing-anjing belet anu henteu daék ngagogog téh nya éta jalma-jalma anu ngarasa pamales anu adil ti Allah anu kaganggu ku kasalahan. Lalaki, mojang, jeung barudak leutik, kabéh binasa babarengan.” Testimonies, jilid 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Bab dalapan keur ngajelaskeun jalma-jalma di Yérusalém—“garéja” dina generasi kaopat tina opat generasi—anu digambarkeun keur sujud ka panonpoé.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Sarta anjeunna mawa kaula ka palataran jero Bait PANGERAN, jeung, ieu, di lawang Bait PANGERAN, antara anjungan jeung altar, aya kira-kira dua puluh lima urang lalaki, tonggongna nyanghareup ka Bait PANGERAN, jeung beungeutna nyanghareup ka wetan; sarta maranéhna nyembah panonpoé ka wetan. Tuluy saur Anjeunna ka kaula, “Naha engkau geus ningali ieu, eh anak manusa? Naha ieu perkara enteng pikeun kulawarga Yuda, nepi ka maranéhna ngalampahkeun kalakuan-kalakuan pikageuleuheun anu ku maranéhna dipigawé di dieu? sabab maranéhna geus ngeusian nagri ku kakaraasan, sarta maranéhna geus balik deui pikeun ngageremkeun amarah Kami; jeung, ieu, maranéhna nempatkeun dahan kana irungna. Ku sabab éta Kami ogé bakal meta kalawan murka anu ngagedur: panon Kami moal nyeumpeurikeun, jeung Kami moal welas asih: jeung sanajan maranéhna ngajerit tarik kana ceuli Kami, tapi Kami moal ngadéngé maranéhna.” Ezekiel 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Sakumaha dina laporan jahat ti sapuluh panénjo éta, dua puluh lima pamingpin pemberontakan anu keur nyembah panonpoé geus “ngamurkakeun” PANGERAN. Hukum Minggu téh nya éta “poé pangamuk” anu ku para nabi dituduhkeun ka mangsa nu bakal datang. Bab salapan ngagambarkeun jalma-jalma anu narima meterai Allah dina titik waktu anu sarua, sabab éta ngan saukur ngulang deui sarta ngalegaan katerangan dina bab dalapan.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Panyegelan ieu ka para abdi Allah [Wahyu tujuh] sarua jeung anu dipintonkeun ka Ezekiel dina tetenjoan.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Dina taun 1863, generasi kahiji Adventisme Laodikia mimiti nyasarkeun lampahna ngaliwatan padang gurun. Sajarah nubuat anu ngaidentifikasi gambar timburu dina taun 1863 téh nyaéta anak sapi emasna Harun. Ciri-ciri nubuat tina anak sapi emas éta nyaéta yén éta mangrupa gambar sato galak, sarta éta dijieun tina emas. Emas téh lambang Babul, ku sabab éta anak sapi emasna Harun téh gambar sato galak ti Babul. Gambar sato galak ngan saukur dihartikeun minangka gabungan garéja jeung nagara, kalayan garéja anu ngawasaan éta hubungan.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Tapi naon ari ‘gambar ka sato galak’ téh? jeung kumaha éta bakal dijieun? Eta gambar dijieun ku sato galak nu boga dua tanduk, sarta éta téh gambar ka sato galak. Eta ogé disebut gambar sato galak. Ku sabab kitu, sangkan nyaho kumaha wangun éta gambar jeung kumaha éta bakal dijieun, urang kudu nalungtik heula ciri-ciri sato galak éta sorangan—kapausan.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Waktu garéja mimiti jadi ruksak lantaran ngajauhan tina kesederhanaan Injil sarta narima upacara jeung kabiasaan kapir, manéhna leungit Roh jeung kakawasaan Allah; sarta pikeun ngadalikeun nurani rahayat, manéhna néangan pangrojong ti kakawasaan sipil. Hasilna nya éta kapausan, nyaéta hiji garéja anu ngawasaan kakawasaan nagara sarta ngagunakeun éta pikeun ngamajukeun tujuanana sorangan, utamana pikeun ngahukum ‘bid’ah.’ Supaya Amérika Sarikat bisa ngawangun hiji gambar sato galak éta, kakawasaan agama kudu nepi ka kitu ngadalikeun pamaréntahan sipil sahingga kawenangan nagara ogé bakal dipaké ku garéja pikeun ngahontal tujuanana sorangan.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Anak sapi nu dijieun ku Harun téh dijieun nalika Musa keur narima Sapuluh Parentah. Parentah nu kadua ngalarang panyembahan ka brahala, sarta ngamuat sabagian katerangan ngeunaan sipat Allah, waktu éta nyebut Allah salaku Allah anu timburu.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Ulah nyieun pikeun maraneh arca ukiran, atawa rupa naon baé tina naon baé anu aya di langit di luhur, atawa anu aya di bumi di handap, atawa anu aya di cai handapeun bumi: ulah sujud ka dinya, jeung ulah ngabakti ka dinya; sabab Kami, PANGERAN Allah maraneh, teh Allah anu timburu, anu ngahukum kalepatan bapa-bapa ka anak-anakna nepi ka turunan katilu jeung kaopat tina jalma-jalma anu mikangéwa ka Kami; sarta anu nembongkeun welas asih ka rébuan jalma tina maranéhanana anu nyaah ka Kami, sarta anu ngajaga parentah-parentah Kami. Exodus 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Gambar anak sapi emas buatan Harun, minangka brahala, ngawakilan hiji gambar kacemburuan, sabab éta nimbulkeun amarah adil anu maksa Musa ngagugurkeun sarta mecahkeun dua loh kahiji tina Sapuluh Parentah. Kami maksad némbongkeun yén bagan palsu taun 1863 diwakilan ku anak sapi emas Harun. Kacemburuan Allah dinyatakeun ka anak sapi emas Harun, sabab anak sapi emas éta ngawakilan allah palsu. Anak sapi éta mangrupa gambaran tiruan ngeunaan Allah. Harun ngumumkeun yén éta ngawakilan allah-allah anu geus ngabébaskeun maranéhna tina pangbeungkeutan Mesir. Dua loh anu dipecahkeun ku Musa dina sajarah éta pisan, nya éta hiji “transkrip” tina tabiat Allah anu sajati, Allah anu enya-enya geus mawa maranéhna kaluar ti Mesir. Bagan palsu anu dijieun dina taun 1863 téh mangrupa gambar kacemburuan, sabab éta mecahkeun dua loh dina Habakuk pasal dua ku miceun tujuh waktos tina sumpah Musa.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74, 75.
“Kuring parantos ningali yén bagan taun 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu kénging dirobih; yén angka-angkana téh sakumaha anu dipikahoyong ku Mantenna; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka éta, ku kituna teu saurang ogé tiasa ningalina, nepi ka panangan-Na dipiceun.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Salajengna, Ellen White nambahan kana parentah supaya ulah ngarobah bagan taun 1843, kalayan kualifikasi “iwal ku ilham.”
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Kuring ningali yén bagan nu heubeul éta dipingpin ku Gusti, jeung yén teu hiji gé lambangna meunang dirobah iwal ku ilham. Kuring ningali yén lambang-lambang dina bagan éta téh sakumaha anu dipikahayang ku Allah, sarta yén panangan-Na aya di luhurna jeung nyumputkeun hiji kasalahan dina sawatara lambangna, supaya taya saurang ogé ningali éta nepi ka panangan-Na dipiceun.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
Yakobus jeung Ellen White keur cicing babarengan jeung kulawarga Otis Nichol nalika kulawarga Nichol nyiapkeun jeung ngahasilkeun bagan 1850. Hiji-hijina hal anu “dirobah” dina bagan 1850 éta, nya éta taun ‘1844’ dipaké pikeun ngagantikeun taun ‘1843,’ anu geus digambarkeun dina bagan 1843. Hiji-hijina hal anu “dirobah” téh nya éta ngabenerkeun “kasalahan” anu ku Allah panangan-Na kungsi ditahan di luhurna. Inspirasi nabi awéwé éta aya di jero imah éta pisan, tempat bagan 1843 “dirobah” jadi bagan 1850, jeung tujuh mangsa dina Imamat dua puluh genep tetep kakandung dina bagan éta, sakumaha éta geus aya dina bagan 1843.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Parentah anu kadua ngamuat deui hiji bagian tina teka-teki nubuat ieu, sabab éta nétélakeun yén Allah ngitung turun-tumurun nepi ka Anjeunna nganjangkeun kajahatan anu lumangsung. Taun 1863 ngawitan generasi kahiji tina opat generasi garéja Advent Poé Katujuh, sabab gerakan Millerite réngsé dina mangsa éta.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Dua loh tina Sapuluh Parentah ngalambangkeun dua loh Habakuk, tapi éta ogé ngalambangkeun dua roti ayun Pentekosta, anu mangrupa hiji-hijina kurban dina palayanan tempat suci anu ngandung dosa. Pangnyatakeun kakawasaan Allah dina maparin Sapuluh Parentah, pangnyatakeun kakawasaan Allah dina curahan Pentekosta, jeung pangnyatakeun kakawasaan Allah dina sajarah dua bagan kaum Millerite, sakabéhna ngalambangkeun pangnyatakeun pamungkas tina curahan Roh Suci dina hujan ahir. Dua roti ayun Pentekosta ngagambarkeun saratus opat puluh opat rebu anu diangkat jadi panji salila hujan ahir.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Roti dua gelombang Pentakosta kudu disiapkeun ku “ragi”, anu ngalambangkeun dosa, tapi ragi éta dipupus ku prosés dipanggang.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Dina waktos éta, nalika jalma réa anu teu kaitung jumlahna geus karumpul nepi ka silih injak, Anjeunna mimiti ngandika heula ka murid-murid-Na, “Masing awas maraneh kana ragi urang Parisi, nyaéta munafik.” Lukas 12:1.
The wave loaves were a first fruit offering.
Roti-roti ayunan téh mangrupa kurban buah sulung.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Maraneh kudu mawa kaluar tina tempat cicing maraneh dua roti ayunan tina dua persepuluh efa; eta kudu dijieun tina tipung halus; kudu dipanggang maké ragi; eta teh buah sulung pikeun PANGERAN. Imamat 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Saratus opat puluh opat rébu téh kurban buah pangheulana dina poé-poé panungtungan.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Tuluy abdi ningali, jeung behold, aya Anak Domba nangtung di Gunung Sion, sarta jeung Anjeunna aya saratus opat puluh opat rébu urang, anu dina tarangna katulis ngaran Rama-Na. Tuluy abdi ngadangu hiji sora ti sawarga, kawas sora cai anu rea, jeung kawas sora guludug anu tarik; sarta abdi ngadangu sora para pamaén kacapi, anu maén kacapi maranéhna. Maranéhna ngawih saolah-olah hiji pupujian anyar di payuneun tahta, jeung di payuneun opat mahluk hirup, jeung para kokolot; sarta taya saurang ogé anu bisa diajar éta pupujian iwal ti saratus opat puluh opat rébu urang, anu geus ditebus ti bumi. Ieu téh maranéhna anu henteu kacemar ku awéwé; sabab maranéhna parawan. Ieu téh maranéhna anu nuturkeun Anak Domba ka mana waé Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi bungbuahan cikal pikeun Allah jeung pikeun Anak Domba. Jeung dina sungut maranéhna henteu kapanggih tipu daya; sabab maranéhna taya cacadna di payuneun tahta Allah. Wahyu 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Golongan para panyembah dina poé-poé panungtungan anu moal kungsi paéh, anu dilambangkeun ku Élia, bakal geus sapinuhna ngungkulan dosa, sabab seuneu panyucian anu didatangan ka maranéhna ku Utusan Perjangjian téh, leres-leres ngabersihan jeung nyabut ragi tina putra-putra Léwi.
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 baris ngutus utusan Kami, sarta manehna bakal nyadiakeun jalan di hareupeun Kami; jeung Gusti, anu ku maraneh dipilarian, bakal ngadadak sumping ka Bait-Na, nya éta utusan perjangjian, anu ku maraneh dipikaresep; lah, manehna bakal sumping, saur PANGERAN sarwa tentara. Tapi saha anu sanggup nahan poé kadatangan-Na? jeung saha anu bakal tetep nangtung nalika Anjeunna nembongan? sabab Anjeunna ibarat seuneu nu ngamurnikeun, jeung ibarat sabun tukang ngabodaskeun lawon. Jeung Anjeunna bakal lungguh minangka nu ngamurnikeun jeung nyucikeun pérak; sarta Anjeunna bakal ngamurnikeun putra-putra Lewi, jeung nyaring maranéhna saperti emas jeung pérak, supaya maranéhna ngahaturkeun ka PANGERAN kurban dina kabeneran. Satuluyna kurban Yuda jeung Yerusalem bakal kamanisan ka PANGERAN, saperti dina jaman baheula, jeung saperti dina taun-taun nu kapungkur. Maleakhi 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Kurban anu “saperti dina poé-poé baheula” téh nyaéta kurban ayun Péntakosta tina dua roti. Eta diangkat jadi kurban, nandakeun dua nabi anu dipaéhan di jalan-jalan, tuluy diangkat ka sawarga minangka panji, dina mimiti krisis hukum Minggu.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Nalika Harun nyieun anak sapi emasna, anjeunna ngumumkeun yén éta anak sapi téh allah-allah anu geus ngaluarkeun maranéhna ti Mesir, tuluy ngumumkeun hiji pesta ka PANGERAN.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Tuluy maranehna ditarima ku anjeunna, tuluy dibentuk ku pakakas ukir sanggeus dijadikeun anak sapi tuangan; sarta maranehna pok, “Ieu allah-allah maneh, he Israil, anu geus mingpin maneh kaluar ti tanah Mesir.” Jeung nalika Harun ningali eta, anjeunna ngadegkeun hiji altar di hareupeunana; sarta Harun ngumumkeun, pokna, “Isukan bakal aya hiji pesta ka PANGERAN.” Budalan 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Nalika karajaan Israél di kalér misah ti karajaan Yuda di kidul, Yarobeam, raja Israél anu kahiji, kalayan dihaja ngawanohkeun hiji ibadah palsu di dua kota, ngucapkeun béwara anu sarua jeung Harun, bari ngakukeun yén dua anak sapi emasna téh nya éta allah-allah anu mawa maranéhna kaluar ti Mesir, sarta netepkeun hiji pésta palsu saperti anu kungsi dipigawé ku Harun.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Sarta Yerobeam dina haténa, “Ayeuna karajaan bakal balik deui ka kulawarga Daud. Lamun bangsa ieu indit ka luhur pikeun ngahaturkeun kurban di Bait PANGERAN di Yerusalem, tangtu haté bangsa ieu bakal malik deui ka gustina, nyaéta ka Rehaboam, raja Yuda; maranéhna bakal maéhan kaula, tuluy balik deui ka Rehaboam, raja Yuda.” Ku sabab kitu raja téh ménta piwejang, tuluy nyieun dua anak sapi tina emas, sarta ngadawuh ka maranéhna, “Kacida beuratna pikeun maranéh indit ka luhur ka Yerusalem; ieu allah-allah maranéh, hé Israil, anu ngaluarkeun maranéh ti tanah Mesir.” Hiji disimpenna di Betel, sedengkeun anu saurang deui ditempatkeunana di Dan. Jeung ieu perkara jadi dosa, sabab bangsa éta indit nyembah di hareupeun anu hiji, nepi ka Dan. Anjeunna ngadegkeun hiji imah panggung-panggung luhur, sarta ngajadikeun imam-imam tina golongan rahayat panghandapna, anu lain ti antara putra-putra Lewi. Sarta Yerobeam netepkeun hiji pesta dina bulan ka dalapan, dina poé ka lima welas bulan éta, sarupa jeung pesta anu aya di Yuda, sarta anjeunna ngahaturkeun kurban dina altar. Kitu lampahna di Betel, ku ngahaturkeun kurban ka anak-anak sapi anu geus dijieunna; sarta anjeunna nempatkeun di Betel imam-imam panggung-panggung luhur anu geus dijieunna. Jadi anjeunna ngahaturkeun kurban dina altar anu geus dijieunna di Betel dina poé ka lima welas bulan ka dalapan, nyaéta dina bulan anu geus dirancangna ku haténa sorangan; sarta anjeunna netepkeun hiji pesta pikeun urang Israil; jeung anjeunna ngahaturkeun kurban dina altar, sarta ngaduruk menyan. 1 Raja-raja 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan hartina pangadilan, sarta ngalambangkeun hiji kaayaan; Bethel hartina imah Allah. Dina pamberontakan Harun saperti dina pamberontakan raja Yerobeam, lambang-lambang éta nandakeun ngahijina garéja jeung nagara anu ahirna lumangsung dina hukum Minggu di Amérika Sarikat.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Undang-undang Minggu lumangsung dina ahir Adventisme, sarta dina awal Adventisme, gerakan éta, anu dina usum panas taun 1844 geus diidéntifikasi minangka tanduk Protestan, ngahiji sacara légal jeung tanduk Républikan. Ku kituna, pemberontakan Harun jeung Yerobeam ngawakilan boh taun 1863, boh undang-undang Minggu anu geura-giru bakal datang.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Alesan utusan perjangjian nyucikeun “putra-putra Lewi” lain ka suku-suku séjén, nyaéta ku sabab dina waktu pambrontakan anak sapi emasna Harun, urang Lewi anu nangtung babarengan jeung Musa. Ku kasatiaanana, maranéhna tuluy dijadikeun suku anu ngawakilan kalungguhan imam, hiji kahormatan anu saméméhna geus ditetepkeun supaya kagungan anak-anak cikal tina unggal suku. Ku hal ieu Jeroboam mastikeun yén kalungguhan imam palsuna lain ti putra-putra Lewi, tapi sabalikna nyieun imam-imamna “ti jalma-jalma panghandapna di antara rahayat, anu lain ti putra-putra Lewi.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Anak-anak Lewi nyaéta jalma-jalma anu disucikeun ku seuneu minangka hiji panji, atawa kurban ayun dina mangsa krisis hukum Minggu. Sajarah krisis hukum Minggu dina poé-poé panungtungan geus dilambangkeun ku krisis taun 1863, waktu tanduk Protestan anu kakara kawanoh sacara hukum dihijikeun kana tanduk Républik. Urang masih boga hiji deui garis sajarah pikeun dibahas saméméh urang mimiti ngulik petikan-petikan anu kakara urang rujuk.
That line is the year 1856, and we will address that in our next article.
Garis éta nya éta taun 1856, sarta urang baris ngabahas éta dina artikel urang salajengna.
“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.
“Kadatangan Kristus salaku Imam Agung urang ka Tempat Nu Maha Suci, pikeun nyucikeun tempat suci, anu dipidangkeun dina Daniel 8:14; kadatangan Putra manusa ka Nu Lami Umurna, sakumaha dipidangkeun dina Daniel 7:13; jeung kadatangan Gusti ka Bait-Na, anu geus dinubuatkeun ku Malakhi, mangrupa katerangan ngeunaan kajadian anu sarua; sarta ieu ogé dilambangkeun ku kadatangan pangantén lalaki ka pesta nikah, anu dipedar ku Kristus dina pasemon sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.