In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
Dina taun 1844, doktrin Sabat poe katujuh dibuka segelna, tuluy dipasihan tekenan ka Sister White waktu anjeunna ningali kana peti perjangjian. Anjeunna ogé nyatet yén dina poé-poé panungtungan doktrin ngeunaan inkarnasi miboga tekenan sawarga anu sarua. Sabat poe katujuh ngawakilan cahaya husus ti jero peti nalika Poé Panebusan anti-tipikal dimimitian, sarta Sabat taun katujuh ngawakilan cahaya husus ti jero peti nalika Poé Panebusan anti-tipikal ngahontal kacindekanana.
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
Doktrin inkarnasi dilambangkan dina panggero suci anu pamungkas dina Imamat dua puluh tilu; éta teh omega pikeun Sabat poe katujuh, anu mangrupa panggero suci anu kahiji dina awal Imamat dua puluh tilu. Sabat anu kahiji éta ngawakilan kakawasaan cipta Allah, jeung Sabat anu pamungkas ngawakilan kakawasaan nyipta deui-Na. Sabat anu kahiji éta dilambangkeun ku angka “23” jeung anu pamungkas ku angka “252.”
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
Dua lambang éta mangrupa panutup tungtung Leviticus dua puluh tilu, jeung éta ogé mangrupa panutup tungtung sajarah Millerite. Taun 1798 téh mangrupa kacumponan 2.520 taun ngalawan karajaan kalér Israél, sarta 2.300 taun téh kacumponan dina 22 Oktober 1844. Nalika Sister White dipingpin asup ka sanctuari sarta neuteup kana Sapuluh Parentah, anjeunna keur ngalambangkeun umat Allah dina poé-poé panungtungan anu nuturkeun Kristus asup ka Most Holy Place nalika Anjeunna keur ngaréngsékeun padamelan panebusan-Na. Ujian bait suci téh nya éta ujian pikeun nuturkeun Anak Domba ka mana baé Anjeunna angkat.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ieu téh jalma-jalma anu henteu ngotoran dirina ku awéwé; sabab maranéhna parawan. Ieu téh jalma-jalma anu nuturkeun Anak Domba ka mana waé Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi buah cikal pikeun Allah jeung pikeun Anak Domba. Wahyu 14:4.
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
Sadérék White, salaku saurang nabi, keur ngagambarkeun jalma-jalma satia dina awal anu ku iman asup ka Tempat Nu Maha Suci; jeung ku cara kitu anjeunna keur méré conto ngeunaan jalma-jalma satia dina ahir anu ku iman asup ka Tempat Nu Maha Suci tuluy neuteup kana Peti Perjangjian. Anu maranéhna tingali di dinya, anu kasorot ku cahaya, nyaéta doktrin inkarnasi, nyaéta panyampurnaan pangdaméan. Maranéhna ningali dua kerub panutup anu ngalambangkeun dua Sabat, nya éta ciptaan jeung ciptaan deui. Maranéhna ningali 252 dina hiji sisi Peti Perjangjian jeung 23 dina sisi séjénna, sarta ngaku yén saluyu jeung ciptaan jeung ciptaan deui, 23 ngalambangkeun perkawinan antara Kaalahanan jeung kamanusaan, sarta maranéhna ningali 252 minangka lambang robahna saurang manusa jadi manusa anu dihijikeun jeung Kaalahanan.
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
Tutup pangampunan éta teu meunang dipiceun, ku kituna pikeun Suster White ningali ka jero éta mangrupa hiji wahyu anu istiméwa, jeung sacara profétis éta gambaran téh leuwih ditujukeun pikeun poé-poé panungtungan batan pikeun poé-poé nalika anjeunna hirup. Ku ningali, urang dirobah. Ujian Bait Suci nyaéta Kristus mingpin umat parawan-Na asup ka Bait Suci-Na, saléngkah demi saléngkah. Kaleresan-kaleresan profétis ngagambarkeun léngkah-léngkah sapanjang jalan anu dicaangan ku amanat Teriakan Tengah Peuting.
The Millerite temple of forty-six years is a step.
Bait Allah kaum Millerite yang berusia empat puluh genep taun téh hiji léngkah.
The human temple of “23,” (male and female, He created them) is a step.
Bait manusa “23” téh, (lalaki jeung awéwé, Anjeunna nyiptakeun maranéhna) mangrupakeun hiji hambalan.
Christ raising His temple in three days is a step.
Kristus ngadegkeun Bait-Na dina tilu poé téh hiji léngkah.
The storehouse is the temple of Malachi.
Gudangna nyaéta bait suci dina kitab Malakhi.
Nehemiah cleansed the storehouse from the profanation of Tobiah.
Néhémia nyucikeun gudang ti najisna Tobia.
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
Bait Allah éta tempat imam agung Hilkia manggihan tulisan-tulisan Musa nalika mangsa kabangunan rohani raja Yosia.
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
Bait Allah anu dibersihkeun ku Nehemia tina pangotoran téh nyaéta bait Allah anu sarua anu ku Kristus dibersihkeun dua kali tina “pangotoran sacrilegious”-na, sakumaha anu ditegeskeun ku Sister White.
The casket of Miller’s dream was a step.
Peti impian Miller téh mangrupa undak.
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
Sanggeus Kristus mingpin umat-Na anu satia ka Tempat Nu Maha Suci, Anjeunna mingpin maranéhna, sakumaha dilambangkeun ku Sister White, ka Peti Perjangjian, ngangkat tutup pangampura, sarta ngidinan maranéhna ningali ka jerona. Nalika maranéhna ningali ka jerona, maranéhna ningali yén boh doktrin inkarnasi boh Sabat poe katujuh dibalut ku cahya lemes. Saulas demi saulas, jalma-jalma anu ngakuan doktrin-doktrin anu “dibalut ku cahya lemes” ngajajarkeun diri jeung Sister White dina asup ka Tempat Nu Maha Suci ku iman sarta ningali ka jero Peti Perjangjian.
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
Para nabi baheula nyarita kalayan leuwih husus pikeun poé-poé pamungkas tibatan pikeun poé-poé nalika maranéhna hirup. Nalika para nabi baheula éta sorangan jadi bagian tina kasaksian, maranéhna ngawakilan umat Allah dina poé-poé pamungkas, sarta umat Allah dina poé-poé pamungkas téh nyaéta saratus opat puluh opat rébu. Sadérék White meureun nabi baheula anu pangpentingna, sabab sakabéh gambaranana ngawakilan sajarah alfa tina sajarah oméga ngeunaan saratus opat puluh opat rébu. Sadaya nabi ngagambarkeun umat sésa, tapi Sadérék White ogé ngawakilan hiji sajarah awal anu kacumponan dina sajarah panungtung—nepi ka unggal aksarana.
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
Dina sajarah dasar alfa, Sister White dina panempoan dicandak ka Rohangan Maha Suci tina Bait Suci sawarga. Sanggeus aya di dinya, korsi pangasihan anu aya di luhur Peti Perjangjian, hiji korsi anu henteu meunang dipiceun, diangkat supaya Sister White tiasa nengetan ka jero, tempat anjeunna ningali Sapuluh Parentah.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“Dina Tempat Nu Maha Suci kuring ningali hiji peti; dina bagian luhur jeung sisi-sisina aya emas anu pangmurnina. Dina unggal tungtung peti éta aya hiji kerub anu endah, kalawan jangjangna meber nutupan éta peti. Beungeut maranéhna silih nyanghareupan, sarta panonna nenjo ka handap. Di antara para malaikat éta aya hiji padupaan emas. Di luhur peti éta, di tempat para malaikat nangtung, aya kamulyaan anu kacida caangna, anu katingalina siga tahta tempat Allah linggih. Isa nangtung di gigireun peti éta, sarta nalika doa-doa umat suci naék ka Anjeunna, menyan dina padupaan éta ngaluarkeun haseup, sarta Anjeunna ngahaturkeun doa-doa maranéhna ka Rama-Na babarengan jeung haseup menyan éta. Dina jero peti éta aya buli-buli emas eusi manna, iteuk Harun anu bertunas, jeung loh-loh batu anu ngalipet ngahiji kawas hiji kitab. Isa muka éta loh-loh, sarta kuring ningali Sapuluh Parentah anu ditulis dina éta ku ramo Allah. Dina hiji loh aya opat, sarta dina nu séjén aya genep. Opat anu aya dina loh kahiji leuwih caang batan genep anu séjén. Tapi anu kaopat, parentah Sabat, caangna ngaleuwihan sakabéhna; sabab Sabat geus dipisahkeun pikeun dijaga minangka panghormatan ka ngaran Allah anu suci. Sabat anu suci katingali mulya—aya hiji lingkaran kamulyaan ngurilingan éta. Kuring ningali yén parentah Sabat henteu dipaku kana salib. Lamun éta dipaku, mangka salapan parentah séjén ogé kitu; sarta urang bébas ngalanggar éta sakabéhna, sakumaha bébasna ngalanggar nu kaopat. Kuring ningali yén Allah henteu ngarobah Sabat, sabab Anjeunna moal kungsi robah. Tapi paus geus ngarobahna tina poé katujuh jadi poé kahiji dina saminggu; sabab manéhna memang kudu ngarobah waktu-waktu jeung hukum-hukum.” Early Writings, 32.
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
Doktrin Sabat poe katujuh nya éta doktrin alfa dina sajarah dasar gerakan Millerite nu mimiti jadi gerakan Millerite Philadelphia, tuluy robah jadi gerakan Millerite Laodikea dina taun 1856, sarta saterusna jadi Garéja Advent Poé Katujuh Laodikea dina taun 1863. Sadérék White ogé nangtukeun doktrin omega dina sajarah poé-poé panungtungan, nalika gerakan Laodikea tina saratus opat puluh opat rébu robah jadi gerakan Philadelphia tina saratus opat puluh opat rébu. Cahaya alfa jeung omega dilambangkeun ku doktrin Sabat poe katujuh jeung doktrin inkarnasi.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Jalma-jalma anu ngahiji dina pasamoan batin jeung Allah leumpang dina caang Panonpoé Kabeneran. Maranéhna henteu ngahina Jurusalametna ku ngaruksak jalanna di payuneun Allah. Cahaya sawarga nyinaran maranéhna. Nalika maranéhna beuki ngadeukeutan kana panutupan sajarah dunya ieu, pangaweruh maranéhna ngeunaan Kristus, jeung ngeunaan nubuat-nubuat anu patali jeung Anjeunna, beuki ningkat pisan. Maranéhna kacida ajénna anu taya watesna dina paningal Allah; sabab maranéhna ngahiji jeung Putra-Na. Pikeun maranéhna, firman Allah miboga kaéndahan jeung kalucuan anu ngaleuwihan sagalana. Maranéhna ningali pentingna éta. Kaleresan dibuka ka maranéhna. Doktrin inkarnasi dipapaésan ku pancegahan cahaya anu lemes. Maranéhna ningali yén Kitab Suci téh konci anu muka sagala rusiah jeung ngaréngsékeun sagala kasusah. Jalma-jalma anu henteu daék narima cahaya jeung leumpang dina cahaya moal mampuh ngartos rusiah kasalehan, tapi jalma-jalma anu henteu ragu-ragu ngangkat salib sarta nuturkeun Yesus, bakal ningali cahaya dina cahaya Allah.” The Southern Watchman, April 4, 1905.
The “doctrine of the incarnation” is also called the “mystery of godliness.”
“doktrin inkarnasi” ogé disebut “misteri kasalehan.”
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Jeung, tanpa paséa, agung nya éta rusiah kasaléhéan: Allah parantos nembongan dina daging, dibenerkeun dina Roh, katingali ku para malaikat, diwartakeun ka bangsa-bangsa sanés Yahudi, dipercaya di sakuliah dunya, diangkat ka jero kamulyaan. 1 Timoteus 3:16.
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
“Rahasia” ieu disumputkeun nepi ka generasi panungtung, waktu jalma-jalma satia ningali yén doktrin inkarnasi téh mangrupa omega tina Sabat poé katujuh.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
Malah rusiah anu geus disumputkeun ti mangsa-mangsa jeung ti turunan-turunan, tapi ayeuna geus dinyatakeun ka para santo-Na: Ka maranéhna Allah kersa nganyatakeun naon kabeungharan kamulyaan tina ieu rusiah di antara bangsa-bangsa kapir; nya éta Kristus aya di jero aranjeun, harepan kamulyaan. Kolosa 1:26, 27.
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
Pantes yén Kolosa 1:26 nu nyarioskeun ngeunaan hiji “rusiah” anu “geus disumputkeun,” tapi rusiah éta “dinyatakeun” dina poé-poé panungtungan. Caang nubuat dinyatakeun nalika nubuat dibuka segelna, sakumaha dilambangkeun dina Daniel dua welas, dimana dina ahir 1.260 poé, dina mangsa ahir, hiji nubuat dibuka segelna. Nubuat anu geus disumputkeun salila sababaraha generasi dibuka segelna, jeung nubuat éta téh kayaktian anu, nalika dibuka segelna, mangrupa “kamulyaan” anu dipikawanohkeun ka bangsa-bangsa kapir dina hukum Minggu. Rusiah éta nyaéta Kristus aya dina aranjeun, pangharepan kana kamulyaan, anu dicumponan dina poé-poé nalika tarompét katujuh dibunyikeun.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Tapi dina mangsa sora malaikat nu katujuh, nalika anjeunna mimiti niup tarompet, rusiah Allah bakal réngsé, sakumaha anu geus dipedar-Na ka abdi-abdi-Na, para nabi. Wahyu 10:7.
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
Pantes pisan yén sora malaikat katujuh mimiti disada dina poé kasapuluh bulan katujuh, sakumaha digambarkeun dina Wahyu 10:7. Malaikat katujuh ogé dilambangkeun minangka cilaka katilu, sarta dua cilaka anu kahiji nyaéta Islam, ku kituna méré dua saksi yén cilaka katilu téh Islam. Rusiah Allah diréngsékeun nalika tarompét Islam keur disada.
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
Dina sajarah tarompet katujuh, doktrin ngeunaan inkarnasi, anu mangrupakeun rusiah Kristus di jero aranjeun, atawa ngahijina Katuhanan jeung kamanusaan, sakumaha diwakilan ku Kristus nalika Anjeunna nyandak kana diri-Na daging manusa; para calon anu rék kaasup kana saratus opat puluh opat rébu bakal diuji naha maranéhna miboga minyak jeung iman anu diperlukeun pikeun asup ka Tempat Pangsucina. Lamun maranéhna ragu-ragu, gelap bakal tumiba kana maranéhna; lamun maranéhna nuturkeun Anak Domba ka mana waé Anjeunna angkat, maranéhna bakal dipingpin pikeun ningali kana Peti Perjangjian. Dina Peti Perjangjian maranéhna bakal manggihan doktrin Sabat poe katujuh jeung doktrin inkarnasi.
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
Sanajan pentingna ieu dua doktrin téh kacida gedéna, anu keur ku abdi dipuseurkeun lain cahaya alfa jeung omega, tapi yén nabi awéwé éta ngagambarkeun umat Allah asup ka Bait Suci sawarga sarta nenjo kana peti perjangjian. Dina sajarah saratus opat puluh opat rébu dina jaman panungtungan, kudu aya hiji titik nalika saratus opat puluh opat rébu dibawa asup ka Tempat Nu Mahasuci pikeun neuteup peti perjangjian anu geus dibuka.
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
Lamun anjeun miboga iman pikeun yakin yén para nabi ngagambarkeun umat Allah dina poé-poé panungtungan, sarta boga iman yén Sadérék White sarua kénéh diilhami, dina unggal hal, saperti unggal nabi séjén dina Alkitab—mangka panerapan anu kakara ku sim kuring dipedar téh kudu ditarima sabagé leres. Sarébu opat ratus opat puluh opat rébu kudu nuturkeun Kristus, ku iman, asup ka Tempat Nu Maha Suci, sakumaha ceuk Sadérék White yén jalma-jalma satia ngalakukeunana dina 22 Oktober 1844. Harita aya dua golongan anu katingal, nyaéta jalma-jalma anu nolak asup ku iman, jeung jalma-jalma anu asup.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Kuring dibawa deui kana pamujaan ngeunaan kadatangan Kristus nu kahiji. Yohanes diutus dina sumanget jeung kakawasaan Elia pikeun nyiapkeun jalan pikeun Yesus. Maranéhna anu nampik kasaksian Yohanes teu meunang mangpaat tina pangajaran Yesus. Panolakan maranéhna kana amanat anu ngaramalkeun kadatangan-Na nempatkeun maranéhna dina kaayaan anu matak teu sanggup kalayan gampang narima bukti anu pangkuatna yén Anjeunna teh Al Masih. Iblis nungtun maranéhna anu nampik amanat Yohanes supaya terus maju leuwih jauh, nepi ka nampik jeung nyalibkeun Kristus. Ku ngalakukeun kitu maranéhna nempatkeun dirina dina kaayaan anu matak teu bisa narima berkah dina poé Pentakosta, anu tangtu bakal ngajarkeun ka maranéhna jalan asup ka Bait Suci sawarga. Kacarikna korden Bait Allah némbongkeun yén kurban-kurban jeung tata upacara Yahudi moal deui ditarima. Kurban Agung geus dipersembahkeun sarta geus ditarima, jeung Roh Suci anu turun dina poé Pentakosta mawa pikiran para murid ti bait suci bumi ka bait suci sawarga, tempat Yesus geus asup ku getih-Na sorangan, pikeun ngalimpahkeun ka para murid-Na mangpaat panebusan-Na. Tapi urang Yahudi ditinggalkeun dina poek mongkleng. Maranéhna kaleungitan sakabéh cahaya anu sabenerna tiasa dipiboga ku maranéhna ngeunaan rarancang kasalametan, sarta tetep ngandelkeun kurban jeung persembahan maranéhna anu taya gunana. Bait suci sawarga geus ngagantikeun bait suci bumi, nanging maranéhna teu boga pangaweruh ngeunaan éta parobahan. Ku sabab kitu maranéhna teu bisa meunang mangpaat tina pangantaraan Kristus di tempat suci.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Loba jalma nenjo kalawan pikasieuneun kana lampah urang Yahudi dina nampik jeung nyalibkeun Kristus; sarta nalika maranéhna maca sajarah panyiksa-Na anu matak hina, maranéhna ngira yén maranéhna nyaah ka Anjeunna, sarta moal mungkir ka Anjeunna saperti Petrus, atawa nyalibkeun Anjeunna saperti anu dipigawé ku urang Yahudi. Tapi Allah, anu maca hate sakumna jalma, geus mawa kana pangujian éta kanyaah ka Yesus anu ku maranéhna diaku dirasakeun. Sakumna sawarga nengetan kalawan pangjerona kapentingan kumaha ditarimana warta malaikat kahiji. Tapi loba anu ngaku nyaah ka Yesus, sarta anu ngucurkeun cimata nalika maca carita salib, malah ngahina kana beja hade ngeunaan datangna-Na. Gantina narima éta warta kalawan suka bungah, maranéhna nyatakeun yén éta téh kasasaran. Maranéhna ngabencian jalma-jalma anu nyaah kana panémbongan-Na sarta ngaluarkeun maranéhna ti garéja-garéja. Jalma-jalma anu nampik kana warta kahiji moal bisa meunang mangpaat tina warta kadua; kitu deui maranéhna henteu meunang mangpaat ku ceurik tengah wengi, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman asup babarengan jeung Yesus ka tempat pangsucina di Bait Suci sawarga. Jeung ku nampik dua warta anu saméméhna, maranéhna geus ngapoékkeun pangarti maranéhna nepi ka maranéhna teu bisa ningali cahaya dina warta malaikat katilu, anu némbongkeun jalan asup ka tempat pangsucina. Kuring nempo yén sakumaha urang Yahudi nyalibkeun Yesus, kitu deui garéja-garéja nominal geus nyalibkeun ieu warta-warta, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan asup ka tempat pangsucina, sarta maranéhna moal bisa meunang mangpaat tina pangantaraan Yesus di dinya. Saperti urang Yahudi, anu ngurbankeun kurban-kurban maranéhna anu taya gunana, maranéhna nganteurkeun doa-doa maranéhna anu taya gunana ka rohangan anu geus ditinggalkeun ku Yesus; jeung Sétan, anu bungah ku éta panipuan, nyokot watak agamis, sarta mingpin pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, bari digawé ku kakawasaanana, tanda-tandana, jeung mujijat-mujijat bohong, pikeun ngabeungkeut maranéhna pageuh dina jeratna.” Early Writings, 259–261.
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
Sadérék White nétélakeun prosés pangujian anu lumangsung bertahap dina sajarah Yohanes Pembaptis jeung Kristus, anu réngsé ku urang Yahudi aya dina poék sagemblengna, pikeun ngagambarkeun sajarah anu sarua dina mangsa kaum Millerit, anu mangrupa sajarah alfa Sadérék White, nyaéta nabi awéwé baheula pikeun poé-poé panungtungan. Ujian hirup-atawa-paéh dina awalna nyaéta perkara asup ka Tempat Pangsucina atawa nolak ngalakukeun éta. Nolak ngalakukeun éta nimbulkeun poék anu sarua ka para pangbarontak dina sajarah Millerit, sakumaha poék éta geus tumiba ka urang Yahudi anu barontak dina sajarah Kristus.
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
Yesus salawasna ngagambarkeun ahir hiji perkara ku awalna hiji perkara; ku kituna, nalika Sister White dicandak ka Rohangan Nu Maha Suci sarta neuteup kana peti perjangjian anu kabuka, patalina jeung ujian tanggal 22 Oktober 1844, éta nandakeun yén saratus opat puluh opat rébu bakal diuji dina perkara nuturkeun Anak Domba ka Rohangan Nu Maha Suci atawa asup kana poék anu sampurna salalanggengna. Kanyataan ieu didasarkeun kana hiji iman anu ngartos yén para nabi baheula keur ngagambarkeun umat Allah dina poé-poé panungtungan nalika maranéhna sorangan jadi bagian tina kasaksian anu kacatet. Sister White ngagambarkeun duanana golongan.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Basa keur dina kaayaan putus harepan ieu, kuring ngalaman hiji impian anu ngantunkeun kesan anu jero dina pikiran kuring. Dina impian éta kuring ningali hiji Bait Allah, anu keur didatangan ku loba jalma. Ngan jalma-jalma anu ngungsi ka jero Bait Allah éta anu bakal disalametkeun nalika mangsa kasempetan ditutup. Sakur anu tetep di luar bakal leungit salalawasna. Jalma rea anu aya di luar, anu ngalalakon rupa-rupa jalanna sorangan, ngahinakeun jeung ngécé jalma-jalma anu asup ka jero Bait Allah, sarta nyaritakeun ka maranéhna yén rarancang kasalametan ieu téh hiji tipu daya anu licik, padahal saenyana mah euweuh bahaya pisan anu kudu dijauhan. Maranéhna malah nyekel sabagian jalma pikeun nyegah supaya ulah buru-buru asup ka jero témbok éta.
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Sieun dihina, sim kuring nganggap leuwih hade nungguan nepi ka balaréa bubar, atawa nepi ka sim kuring tiasa asup tanpa katenjo ku maranéhna. Tapi jumlah jalma malah nambahan, lain ngurangan, sarta ku sieun bisi kasoran teuing, sim kuring buru-buru ninggalkeun bumi sareng nyorong nembus riungan. Dina kahariwang sim kuring pikeun nepi ka Bait Allah, sim kuring henteu merhatikeun atawa nginget kana balaréa anu ngurilingan sim kuring. Nalika asup ka jero gedong éta, sim kuring ningali yén bait anu lega pisan téh ditopang ku hiji tihang raksasa, sarta kana eta téh dihijikeun hiji anak domba anu remuk-luluh tur ngucur getih. Kami anu aya di dinya saperti ngarti yén anak domba ieu geus dicabik jeung diluluhkeun ku sabab kami. Sakur anu asup ka bait éta kudu sumping ka payuneunana sarta ngaku dosa-dosana.
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Teu lila saméméh domba éta aya korsi-korsi anu diangkat luhur, anu diukna ku sakelompok jalma anu katémbong bagja pisan. Cahaya sawarga saolah-olah nyaangan rarayna, sarta maranéhna muji Allah jeung ngawih pupujian sukur anu pinuh kabungah, anu kadéngéna siga musik para malaikat. Maranéhna téh jalma-jalma anu geus sumping heula ka payuneun domba éta, geus ngaku dosa-dosana, geus narima panghampura, sarta ayeuna keur ngadagoan kalayan pangharepan anu bagja kana hiji kajadian anu pinuh kabungah.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
“Sanggeus abdi asup ka éta gedong, kasieun nimpah ka abdi, sarta aya rasa éra yén abdi kudu ngarendahkeun diri di hareupeun jalma-jalma ieu. Tapi abdi siga kapaksa maju ka hareup, sarta lalaunan ngurilingan tihang pikeun nyanghareupan anak domba éta, nalika tarompét disada, Bait Allah ngageter, sora-sora pameunangan ngagelora ti para wali nu karumpul, cahaya anu matak pikagelireun nyaangan éta gedong, tuluy sagalana jadi poék pisan. Sakabéh jalma-jalma anu bagja éta geus ngiles babarengan jeung éta cahaya, sarta abdi ditinggalkeun nyorangan dina pikasieuneun jemplingna peuting. Abdi hudang kalawan kacida sangsarana dina batin, sarta meh teu bisa ngayakinkeun diri sorangan yén abdi ngan saukur keur ngimpi. Karasa ka abdi yén kabinasaan abdi geus dipastikeun, yén Roh Gusti geus ninggalkeun abdi, sarta moal kungsi mulang deui.
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
“Teu lila sanggeus ieu kuring kungsi ngimpi deui. Kuring ngarasa saolah-olah keur diuk dina putus asa anu kacida, bari beungeut nyelap dina leungeun, bari ngémutan kieu: Lamun Yesus aya di bumi, kuring tangtu bakal indit ka Anjeunna, muragkeun diri di suku-Na, sarta nyaritakeun ka Anjeunna sakabéh kasangsaraan kuring. Anjeunna moal ngajauhan kuring, Anjeunna bakal mikawelas ka kuring, sarta kuring bakal salawasna nyaah ka Anjeunna jeung ngawula ka Anjeunna. Harita kénéh panto muka, sarta hiji jalmi anu rupana endah tur semu pameunteuna asup. Anjeunna ningali ka kuring kalayan rasa prihatin sarta saur-Na: ‘Naha hidep hayang ningali Yesus? Anjeunna aya di dieu, jeung hidep bisa ningali Anjeunna lamun hidep miharep kitu. Candak sagala anu dipiboga ku hidep sarta tuturkeun kuring.’”
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
"Kuring ngadéngé ieu kalawan kabungah anu teu bisa diucapkeun, sarta kalayan bungah ngumpulkeun sakabéh banda leutik anu dipiboga ku kuring, unggal barang alit anu dipiara pisan, tuluy nuturkeun pamingpin kuring. Anjeunna mingpin kuring ka hiji tangga anu curam tur katingalina rapuh. Nalika kuring mimiti naék undakan-undakanana, anjeunna ngingetan kuring supaya panon tetep neuteup ka luhur, ulah nepi ka kuring jadi lieur tuluy murag. Loba deui anu séjén, anu keur naék kana tanjakan anu curam éta, murag saméméh ngahontal puncakna."
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
“Tungtungna kami nepi ka léngkah panungtungan, tuluy ngadeg di hareupeun hiji panto. Di dieu pituduh kuring maréntahkeun sangkan kuring ninggalkeun sagala barang anu ku kuring dibawa. Kalawan bungah hate kuring nempatkeun éta kabéh; tuluy anjeunna muka panto éta sarta maréntahkeun kuring sangkan asup. Dina sakedapan kuring ngadeg di payuneun Yesus. Teu aya kamungkinan salah ngenal kana beungeut anu éndah éta. Éta pancaran kahadean jeung kaagungan teu mungkin kagungan saha waé lian. Nalika paningal-Na netep ka kuring, harita kénéh kuring terang yén Anjeunna wawuh kana unggal kaayaan hirup kuring sarta kana sakabéh pikiran jeung rarasaan batin kuring.
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
“Kuring nyoba ngalindungan diri tina paningal-Na, ngarasa teu sanggup nahan panon-Na anu nalungtik, tapi Anjeunna ngadeukeutan bari seuri, sarta, nunda panangan-Na kana sirah kuring, ngandika: ‘Ulah sieun.’ Sorana anu amis ngageremkeun hate kuring ku kabagjaan anu can kungsi karandapan saméméhna. Kuring kacida bingahna nepi ka teu sanggup ngucapkeun sakecap-kecap acan, tapi, katungkulan ku émosi, ngajorag sujud di payuneun suku-Na. Nalika kuring keur ngagolér teu walakaya di dinya, rupa-rupa adegan kaéndahan jeung kamulyaan ngalangkung di hareupeun kuring, sarta kuring asa geus nepi ka kaamanan jeung katengtreman sawarga. Tungtungna tanaga kuring mulang, tuluy kuring gugah. Panon Yesus anu pinuh kanyaah téh masih kénéh neuteup ka kuring, sarta seuri-Na ngeusian jiwa kuring ku kabungahan. Ayana-Na ngeusian kuring ku rasa hormat anu suci jeung kanyaah anu teu kaungkabkeun ku kecap.”
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
“Pituduh abdi lajeng muka panto éta, sarta kami duaan kaluar. Anjeunna maréntahkeun ka abdi sangkan nyokot deui sagala barang anu ku abdi tadi ditinggalkeun di luar. Sanggeus éta rengsé, anjeunna masrahkeun ka abdi hiji tali héjo anu digulung rapet. Anjeunna maréntahkeun ka abdi supaya nempatkeun éta deukeut kana haté abdi, sarta lamun abdi hayang ningali Yesus, nyokot éta tina dada abdi sarta manjangkeunana nepi ka sajauh-jauhna. Anjeunna ngélingan ka abdi supaya ulah ngantep éta tetep kagulung lila teuing, bisi jadi kusut sarta hésé diluruskeun. Abdi nempatkeun tali éta deukeut kana haté abdi sarta kalayan kabagjaan turun tina tangga heureut éta, muji ka Gusti sarta nyaritakeun ka sakur anu ku abdi patepung di mana maranéhna tiasa manggihan Yesus. Impian ieu masihan harepan ka abdi. Dina pikiran abdi, tali héjo éta ngalambangkeun iman, sarta kaéndahan jeung kasadérhanaan tina percanten ka Allah mimiti ngancik kana jiwa abdi.” Testimonies, jilid 1, 27–29.
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
Ti ahir pasamoan kémah di Exeter dina tanggal 17 Agustus nepi ka 22 Oktober taun 1844 aya genep puluh genep poé. Genep puluh genep poé éta ngawakilan mangsa pangwawaran Panyaur Tengah Peuting, sarta dina kontéks pasemon sapuluh parawan, maranéhna anu dina mangsa harita ngawawarkeun éta amanat ngawakilan jalma-jalma anu miboga minyak, sedengkeun maranéhna anu dina mangsa harita henteu ngawawarkeun éta amanat henteu miboga minyak.
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
Dina éta misil, perkawinan lumangsung dina awal mangsa tundana. Perkawinan anu sah lumangsung heula, tuluy saréréa mulang ka imahna séwang-séwangan sarta ngadagoan nepi ka bapana pangantén lalaki mutuskeun naha pantes perkawinan éta dipapaykeun. Katidak satiaan antara perkawinan kahiji jeung upacara kadua dina tengah wengi dianggap minangka jina. Mangsa tunda éta dumasar kana bapana pangantén lalaki anu ngadagoan pikeun ningali naon anu kajadian ka pangantén awéwé dina kurun waktu nu tangtu. Naha manéhna keur kakandungan?
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
Nalika bapa geus mutuskeun yén sagalana geus merenah, arak-arakan tengah peuting dimimitian, sarta éta dimimitian peuting supaya nyingkahan panas nu nyiksa dina beurang di Palestina. Ku sabab éta, para pangiring pangantén, para parawan dina misil éta, diwajibkeun miboga lampion jeung cadangan minyakna sorangan bari ngadagoan ceurik tengah peuting anu ngawartakeun yén arak-arakan ka pesta kawinan geus dimimitian, sabab éta memang kudu lumangsung peuting. Di Exeter, ceurik tengah peuting téh datang, sarta anjeun boh geus boga minyak anu cekap keur arak-arakan éta, boh henteu.
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
Nalika maranéhna ninggalkeun Exeter bari mawa éta pesen, maranéhna keur ngagambarkeun hiji umat anu geus dimaterai. Sababaraha miboga minyak anu cekap pikeun asup kana pesta kawinan dina 22 Oktober 1844, jeung sababaraha deui henteu. Éta genep puluh genep poé ngawakilan hiji kurun waktu nalika umat Allah dimaterai nepi ka panto anu katutup tina hukum Minggu. Lamun maranéhna miboga jumlah minyak anu pantes, maranéhna asup ku iman kana Tempat Anu Maha Suci. Sister White ngagambarkeun umat Allah asup kana Tempat Anu Maha Suci dina poé-poé panungtungan, jeung dina sajarah alpa-na éta mangrupa ujian hirup-atawa-paéh anu patalina jeung asup kana Tempat Anu Maha Suci ku iman. Dina poé-poé panungtungan, saratus opat puluh opat rébu bakal diuji naha maranéhna bakal asup kana Tempat Anu Maha Suci ku iman. Ieu sakali deui mangrupa ujian hirup-atawa-paéh.
We will continue these things in the next article.
Urang baris neraskeun ieu perkara-perkara dina artikel salajengna.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
Dina ngabersihan Bait Allah, Yesus keur ngumumkeun misi-Na salaku Al Masih, sarta ngamimitian pagawean-Na. Eta Bait Allah, anu diadegkeun pikeun padumukan Hadirat ilahi, dipangrancang supaya jadi palajaran ku lambang pikeun Israil jeung pikeun dunya. Ti mangsa kalanggengan, geus jadi maksud Allah yen unggal mahluk ciptaan, ti seraf anu caang jeung suci nepi ka manusa, kudu jadi bait pikeun padumukan Sang Panyipta. Ku sabab dosa, umat manusa eureun jadi bait pikeun Allah. Ku kajahatan, hate manusa jadi poek jeung kotor, nepi ka teu nembongkeun deui kamulyaan Sang Ilahi. Tapi ku panjelmaan Putra Allah, maksud Sawarga teh kacumponan. Allah calik di jero kamanusaan, sarta ku rahmat anu nyalametkeun hate manusa jadi deui bait-Na. Allah nangtukeun supaya Bait Allah di Yerusalem jadi kasaksian anu tumerap salawasna ngeunaan takdir anu luhur anu kabuka pikeun unggal jiwa. Tapi urang Yahudi henteu ngarti kana harti wangunan anu ku maranehna dipikareueus pisan tea. Maranehna henteu nyerahkeun dirina jadi bait-bait anu suci pikeun Roh Ilahi. Palataran Bait Allah di Yerusalem, anu pinuh ku riweuhna padagangan anu teu suci, leres-leres ngagambarkeun bait hate, anu dikotoran ku ayana hawa nafsu ragawi jeung pikiran-pikiran anu teu suci.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
Dina nyucikeun Bait Allah tina para nu meuli jeung ngajual ti dunya, Isa ngumumkeun misi-Na pikeun nyucikeun hate tina kokotor dosa,—tina kahayang-kahayang kadunyaan, napsu-napsu mementingkeun diri, kabiasaan-kabiasaan jahat, anu ngaruksak jiwa. Malachi 3:1–3 dikutip. The Desire of Ages, 161.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Nabi nyarios, ‘Abdi ningali malaikat anu sanés turun ti sawarga, ngabogaan kakawasaan anu ageng; sarta bumi jadi caang ku kamulyaan-Na. Jeung anjeunna sasambat kalayan tarik ku sora anu kuat, saur-Na, Babul anu ageng geus runtuh, geus runtuh, sarta geus jadi tempat cicingna roh-roh jahat’ (Wahyu 18:1, 2). Ieu téh pesen anu sarua jeung anu dipasihkeun ku malaikat kadua. Babul geus runtuh, ‘sabab manehna geus ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna’ (Wahyu 14:8). Naon éta anggur?—Pangajaran-pangajaran palsuna. Manehna geus masihan ka dunya poe Sabat palsu gaganti Sabat parentah kaopat, sarta geus ngulang deui kabohongan anu munggaran diucapkeun ku Iblis ka Hawa di Eden—kalanggengan alamiah jiwa. Loba kasalahan séjén anu sarupa geus disebarkeunana ka mana-mana, ‘ngajarkeun parentah-parentah manusa jadi doktrin’ (Mateus 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Wanci Yesus ngamimitian palayanan-Na di hareupeun umum, Anjeunna nyucikeun Bait Allah tina panajisan anu ngahinakeun kasucianna. Di antara lampah-lampah panungtungan tina palayanan-Na aya panyucian Bait Allah anu kadua kalina. Kitu deui, dina padamelan panungtungan pikeun maparin panggeuing ka dunya, dua panggilan anu béda ditepikeun ka garéja-garéja. Amanat malaikat anu kadua nya éta, ‘Babul geus rubuh, geus rubuh, éta kota gede, sabab manéhna geus ngajadikeun sagala bangsa nginum anggur amarah tina cabulna’ (Wahyu 14:8). Jeung dina sora tarik tina amanat malaikat anu katilu kadéngé hiji sora ti sawarga nyebut, ‘Kaluar maranéh ti dinya, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima bala-balana. Sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus nginget kajahatan-jahatanana’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.