The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
Beban lebak titingalian. Naon anu karandapan ku maneh ayeuna, nepi ka maneh sakabéhna naék ka luhur hateup? He maneh kota anu pinuh ku hiruk-pikuk, kota anu ribut, kota anu girang: jalma-jalma nu paéh di maneh lain paéh ku pedang, lain gugur dina perang. Sakabéh pamingpin maneh kabur babarengan, maranéhna kabeungkeut ku para pamanaah; sakabéh anu kapanggih di maneh kabeungkeut babarengan, maranéhna anu geus kabur ti kajauhan. Ku sabab éta ceuk kami, Sing nyanghareup jauh ti kami; kami rék ceurik kalawan pohara paitna, ulah maksakeun ngibur kami, ku sabab karuksakan putri umat kami. Sabab ieu téh poé kasusah, poé diinjak-injak, jeung poé kabingungan ku Gusti Allah semesta alam di lebak titingalian, ngarebahkeun témbok-témbok, jeung sora tinggorowok ka gunung-gunung. Yesaya 22:1–5.
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
Dina kitab Yesaya, kecap “burden” kapanggih dalapan welas kali. Sabelas tina éta rujukan sacara langsung nandaan nubuat kabinasaan, ari tujuh rujukan séjén ngarujuk kana burden minangka hiji hal anu dipanggul dina taktak. Ngan hiji tina rujukan anu ditarjamahkeun jadi “burden” anu ngawakilan hiji hal anu dipanggul dina taktak sarta sakaligus ogé mangrupakeun nubuat kabinasaan. Kuring badé nyawalakeun éta hiji rujukan anu mangrupa kecap Ibrani anu nandaan hiji hal anu dipanggul, tapi ogé mangrupakeun nubuat kabinasaan; ku sabab kitu, kuring netelakeun bédana ti mimiti, sanajan urang moal balik deui kana fakta-fakta ieu nepi ka engké.
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
Eta bab téh henteu samar ngeunaan harti “lebak titingalian,” sabab éta diidéntifikasi minangka “Kota Daud” jeung ogé minangka “Yerusalem.” Lebak titingalian téh ngarujuk ka Adventisme Laodikia dina sajarah genep ayat panungtungan tina Daniel sabelas. Yesaya netepkeun kontéks pikeun kabinasaan ieu ku sajarah anu digambarkeun dina bab dua puluh, ku ngajelaskeun panaklukan dunya sacara bertahap ku raja Asyur anu geus ngutus saurang pamimpin militér ngaranna Tartan pikeun ngarebut hiji kota di Mesir anu disebut Asdod.
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
Hukum Minggu diidentifikasi dina Daniel pasal sabelas ayat opat puluh hiji, sarta éta nangtukeun tilu golongan anu “luput” tina panangan kapapaan dina mangsa Hukum Minggu.
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
Dina taun nalika Tartan sumping ka Asdod, (waktu anjeunna diutus ku Sargon raja Asyur,) tuluy merangan Asdod sarta ngarebut eta; dina waktu eta keneh PANGERAN ngandika ku jalan Yesaya putra Amos, pokna, “Maneh indit, leupaskeun lawon karung tina cangkeng maneh, jeung copotkeun sendal tina suku maneh.” Tuluy anjeunna ngalakonan kitu, leumpang bari taranjang jeung tataranjang suku. Jeung PANGERAN ngandika, “Sakumaha hamba Kami, Yesaya, geus leumpang taranjang jeung tataranjang suku salila tilu taun jadi tanda jeung kaajaiban ngalawan Mesir jeung ngalawan Etiopia; kitu deui raja Asyur bakal ngagiring urang Mesir jadi tawanan, jeung urang Etiopia jadi katangkepan, anu ngora jeung anu kolot, taranjang jeung tataranjang suku, malah imbitna kabuka, jadi era pikeun Mesir. Maranehna bakal kasieun jeung ngarasa era ku sabab Etiopia, anu jadi harepan maranehna, jeung Mesir, anu jadi kamulyaan maranehna. Jeung pangeusi pulo ieu bakal ngomong dina poe eta, ‘Tingal, kitu pantesna harepan urang, tempat urang ngungsi pikeun menta pitulung supaya dileupaskeun tina raja Asyur; ari urang, kumaha urang bisa lolos?’” Yesaya 20:1–6.
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
Patarosan anu diangkat ku pangeusi pulo éta nyaéta kumaha maranéhna bisa luput tina raja Asyur, anu ogé digambarkeun minangka raja kalér dina Daniel sabelas.
He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Anjeunna [raja ti kalér] ogé bakal asup ka tanah anu mulya, sarta loba nagara bakal digulingkeun; tapi ieu bakal luput tina leungeunna, nya éta Edom, jeung Moab, jeung para pamingpin utama bani Amon. Daniel 11:41.
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
Dina ieu ayat, hukum Minggu di Amérika Serikat diidéntifikasi, sarta aya sawatara nuansa halus dina petikan Daniel anu pantes dipertimbangkeun. Aya tilu ayat anu padeukeut dina Daniel pasal sawelas ayat opat puluh nepi ka opat puluh tilu anu sadayana ngidéntifikasi “nagara-nagara.” Dina ayat opat puluh, nagara-nagara anu ngawakilan urut Uni Soviét disapu ku kapapaan jeung Amérika Serikat dina taun 1989. Para sajarawan modéren mastikeun kanyataan ieu.
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
Teras dina ayat opat puluh dua urang manggihan kecap “nagara-nagara” anu ngawakilan sakabéh nagara di planét bumi, nalika raja ti kalér (kapapaan) ngarebut Mesir, anu ngawakilan sakumna dunya. Éta salah sahiji nuansa. Nu séjén tina dua nuansa anu ku sim kuring keur dirujuk dina tilu ayat éta ngalibetkeun kecap “luput” dina ayat opat puluh hiji, tuluy deui dina ayat opat puluh dua. Éta téh dua kecap Ibrani anu béda, sanajan duanana ditarjamahkeun jadi “luput.” Kecap Ibrani anu ditarjamahkeun jadi “luput” dina ayat opat puluh dua hartina henteu manggihan pangluputan, sabab nalika “sapuluh raja” anu ngawakilan Perserikatan Bangsa-Bangsa sapuk pikeun masrahkeun pamaréntahan hiji-dunya maranéhna kana kakawasaan sato galak kapapaan, moal aya anu luput—moal aya pangluputan.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
Jeung sapuluh tanduk anu ku maneh ditempo téh nyaéta sapuluh raja, anu can narima karajaan nepi ka ayeuna; tapi maranéhna narima kakawasaan minangka raja sajam lilana babarengan jeung sato galak éta. Maranéhna sarupa pikiranana, sarta bakal masrahkeun kakawasaan jeung kakuatan maranéhna ka sato galak éta. Maranéhna bakal nyieun perang ngalawan Anak Domba, sarta Anak Domba bakal ngéléhkeun maranéhna; sabab Anjeunna téh Pangéran para pangéran, jeung Raja para raja; sarta maranéhna anu bareng jeung Anjeunna téh anu disebut, anu dipilih, jeung anu satia. Sarta anjeunna ngandika ka kuring, Cai-cai anu ku maneh ditempo, tempat palacuran éta linggih, nyaéta bangsa-bangsa, jeung réa jalma, jeung nagara-nagara, jeung rupa-rupa basa. Jeung sapuluh tanduk anu ku maneh ditempo dina sato galak éta, maranéhna bakal mikangéwa ka eta palacuran, sarta bakal ngajadikeun manéhna taya nanaon jeung taranjang, sarta bakal ngadahar dagingna, jeung ngaduruk manéhna ku seuneu. Sabab Allah parantos nempatkeun kana haté maranéhna pikeun ngalaksanakeun pangersa-Na, sarta pikeun sapuk, jeung masrahkeun karajaan maranéhna ka sato galak éta, nepi ka sabda-sabda Allah kacumponan. Wahyu 17:12–17.
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
“sapuluh raja” ieu disebatkeun sababaraha kali dina firman Allah, sarta dina carita Élia, Ahab, raja Israil, jadi kapala sapuluh kaom, sarta anjeunna boga pamajikan Izébél. Izébél téh nyaéta kapapaan dina ahir dunya, Élia téh nyaéta para utusan tina amanat malaikat katilu, jeung Ahab téh nyaéta kapala hiji pasatuan sapuluh raja. Ahab ngagambarkeun Amérika Sarikat minangka pamingpin Perserikatan Bangsa-Bangsa dina sajarah nubuat ngeunaan hukum Minggu. Nalika Mesir direbut ku Asyur, raja kalér dina Daniel sabelas opat puluh dua kakara maksa sapuluh raja éta supaya satuju nyerahkeun karajaan maranéhna ka kakawasaan papal.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Wanci urang ngadeukeutan kana krisis panungtungan, pohara pentingna supaya aya kasaluyuan jeung kasatunggalan di antara sarana-sarana PANGERAN. Dunya pinuh ku badai, perang, jeung paselisihan. Tapi dina hiji kapala—nya éta kakawasaan papal—jalma-jalma bakal ngahiji pikeun ngalawan Allah dina diri para saksi-Na. Kasatunggalan ieu dikukuhkeun ku si murtad agung. Nalika manéhna ngupayakeun ngahijikeun para agénna pikeun merangan bebeneran, manéhna baris digawé pikeun mecah jeung nyebarkeun para pangabela éta bebeneran. Sirik, panyangka goréng, omongan jahat, dihasut ku manéhna pikeun nimbulkeun pasulayan jeung paséa.” Testimonies, volume 7, 182.
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
Dina ayat ka opat puluh hiji kapanggih kecap “luput”, sarta dina ayat ka opat puluh dua ogé kapanggih kecap “luput”, tapi éta téh dua kecap Ibrani anu béda. Kecap anu ditarjamahkeun jadi “luput” dina ayat ka opat puluh hiji ngandung harti luput saolah-olah ku kalicinan. Ieu téh kecap anu ditarjamahkeun jadi “luput” dina ayat ka genep tina Yesaya pasal dua puluh. “Dina poé éta” “nu nyicingan pulo ieu” nanya kumaha maranéhna bisa luput tina urang Asyur anu “dina poé éta” keur laun-laun nalukkeun dunya, sakumaha digambarkeun dina Daniel sabelas jeung sababaraha petikan Kitab Suci séjénna.
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
Dina Daniel pasal sabelas ayat opat puluh hiji, nalika kapausan, atawa sakumaha anjeunna digambarkeun ku Daniel, raja ti kalér, atawa sakumaha anjeunna digambarkeun ku Yesaya, urang Asyur, keur nalukkeun “tanah anu mulya” nu ngalambangkeun Amérika Sarikat, aya dua golongan anu diidéntifikasi.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Anjeunna ogé bakal asup ka nagri anu mulya, sarta loba nagara bakal diruntuhkeun; tapi ieu bakal luput tina leungeunna, nyaéta Édom, jeung Moab, jeung para pamingpin ti bani Amon. Daniel 11:41.
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
Anu saurang nyaeta “seueur jelema” anu ditumbalkeun, sedengkeun golongan anu séjén dilambangkeun minangka “Édom, Moab jeung para lulugu urang Amon.” Dina waktu hukum Minggu, Wahyu dalapan belas ayat opat nyauran jalma-jalma anu masih kénéh aya di Babul supaya “kaluar.”
And I heard another voice 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. Revelation 18:4.
Sarta kuring ngadéngé sora anu séjén ti sawarga, pokna, Kaluarlah ti dinya, umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima tina bala-balana. Wahyu 18:4.
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
Edom, Moab, jeung para pamingpin bani Amon téh nya éta jalma-jalma anu luput ku kalicikan, sakumaha bangsa-bangsa pulo dina Yesaya dua puluh miharep sangkan bisa ngalakukeun kitu.
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
Dina ayat opat puluh hiji, nuansa séjén anu ku sim kuring dimaksud nyaéta yén dina ayat opat puluh, opat puluh hiji, jeung opat puluh dua urang manggihan kecap “nagara-nagara,” tapi dina ayat opat puluh hiji éta téh kecap tambahan, lain aya dina kecap-kecap aslina Daniel sarta henteu pantes aya di dinya. Loba nagara geus diruntuhkeun minangka panggenepan ayat opat puluh dina waktu ragragna Uni Soviét, jeung loba nagara direbut nalika kapapaan nyokot alih Perserikatan Bangsa-Bangsa. Tapi dina hukum Minggu di Amérika Serikat, “loba” anu diruntuhkeun téh lain loba nagara; maranéhna ngan ukur bisa jadi Adventist Poé Katujuh.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
“Lamun cahaya bebeneran geus dipidangkeun ka anjeun, nembongkeun poé Sabat tina parentah kaopat, sarta némbongkeun yén euweuh dasar dina Firman Allah pikeun panganggeusan poé Minggu, tapi anjeun tetep kénéh pageuh nyekel sabat palsu éta, nolak nyucikeun Sabat anu ku Allah disebut ‘poé Kami anu suci,’ anjeun narima tanda sato galak. Iraha ieu kajadian? Nalika anjeun nurut kana kaputusan anu maréntahkeun anjeun supaya eureun digawé dina poé Minggu sarta nyembah ka Allah, bari anjeun terang yén teu aya hiji kecap ogé dina Kitab Suci anu némbongkeun yén poé Minggu téh lain ngan saukur poé kerja biasa, anjeun satuju pikeun narima tanda sato galak, sarta nampik meterai Allah.” Review and Herald, 13 Juli 1897.
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
Sakur anggota Garéja Advent Poé Katujuh narima doktrin Sabat nalika maranéhna mimiti dibaptis jadi anggota garéja, sarta maranéhna kudu nanggungjawaban kana “cahaya kayaktian” ngeunaan Sabat.
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Parobahan poé Sabat téh mangrupa tanda atawa cap tina kakawasaan garéja Romawi. Jalma-jalma anu, sanggeus ngartos kana panalungtikan parentah kaopat, milih miara sabat palsu ngagantikeun Sabat anu sajati, ku kituna maranéhna keur méré panghormatan ka éta kakawasaan anu ngan ku éta waé hal éta diparéntahkeun. Tanda sato galak téh nyaéta sabat kapausan, anu geus ditarima ku dunya ngagantikeun poé anu geus ditangtukeun ku Allah.
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
“Can aya nu acan nampi tanda sato galak. Wanci pangudagan can acan sumping. Aya urang-urang Kristen sajati dina unggal garéja, kalebet oge dina paguyuban Katolik Roma. Taya saurang ogé anu dikutuk saméméh maranéhna nampi caang jeung ningali kawajiban parentah kaopat. Tapi waktu parentah éta medal pikeun maksa ngalaksanakeun sabat palsu, sarta sora tarik malaikat katilu ngingetkeun manusa ulah nyembah ka sato galak jeung gambarna, harita garis pamisah antara nu palsu jeung nu sajati bakal katémbong écés. Ti dinya, jalma-jalma anu masih kénéh neruskeun palanggaran bakal nampi tanda sato galak.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“Kalawan léngkah anu gancang urang keur ngadeukeutan mangsa ieu. Nalika garéja-garéja Protestan ngahiji jeung kakawasaan sipil pikeun ngadukung hiji agama palsu, anu ku lantaran nentang éta karuhunna maranéhna kungsi nandangan panyiksa anu pangkejemna, mangka Sabat papal bakal dipaksakeun ku kakawasaan gabungan garéja jeung nagara. Bakal aya murtad nasional, anu tungtungna ngan ukur kana karuksakan nasional.” Manuscript 51, 1899.
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
Dina hukum Minggu, hiji-hijina jalma anu dipertanggungjawabkeun pikeun cahaya malaikat katilu téh nya éta umat Advent Poé Katujuh, sabab ngan dina waktu éta jalma-jalma di luar Adventisme bakal dipaparin ujian malaikat katilu. “Loba” anu diruntuhkeun dina hukum Minggu téh nyaéta umat Advent Laodikea, sabab “pangadilan dimimitian ti imah Allah.”
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Ku kituna nu pandeuri bakal jadi pangheulana, jeung nu pangheulana jadi pandeuri; sabab loba anu disebut, tapi saeutik anu dipilih. Mateus 20:16.
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
Yesaya mangrupakeun “tanda jeung kaajaiban” pikeun Mesir jeung Etiopia ngeunaan pangawasaan dunya ku kapapaan anu lumangsung laun-laun. Mesir nyaéta Perserikatan Bangsa-Bangsa; Etiopia nyaéta Amérika Sarikat, sarta Asyur nyaéta kapapaan. Dina latar sajarah nubuat éta, Yesaya mimiti ngedalkeun runtuyan nubuat ngeunaan kabinasaan. Pasal dua puluh dua nyaritakeun ngeunaan urang Laodikea anu diruntuhkeun dina mangsa hukum Minggu jeung urang Filadelfia anu nyaur “Edom, Moab jeung para pamingpin anak-anak Amon” kaluar ti Babul.
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
Adventisme Laodikea henteu miboga tabiat anu diperlukeun pikeun disalametkeun, sarta maranéhna disemburkeun kaluar tina sungut Gusti dina hukum Minggu. Kuring nyatet kanyataan ieu ngan ukur pikeun nekenkeun poin salajengna. Yesaya dua puluh dua ngagambarkeun alesan séjén naha Laodikea leungit, sabab nubuat kabinasaan téh ditujukeun ka lebak “vision.” Aya dua kecap Ibrani utama anu ditarjamahkeun jadi “vision.” Nu hiji ngagambarkeun runtuyan kajadian profétis, sedengkeun nu séjén ngagambarkeun hiji paningal ngeunaan Kristus. Nu hiji aya di luar gareja, sedengkeun nu séjén aya di jero gareja. Kecap dina pasal dua puluh dua téh nyaéta vision anu ngagambarkeun kajadian-kajadian profétis, sarta éta kecap anu sarua anu ditarjamahkeun jadi “vision” dina kitab Siloka.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Dimana teu aya titingalian, bangsa jadi musna; tapi sing saha anu ngajaga hukum, bagja manéhna. Siloka 29:18.
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
“Beban lebak paningal” teh nya éta nubuatan anu nandaan dua golongan panyembah di garéja Allah dina ahir dunya. Hiji golongan, anu dilambangkeun ku Shebna, nyaéta Laodikea, jeung golongan séjénna nyaéta Filadelfia, anu dilambangkeun ku Eliakim putra Hilkia. Bédana antara dua golongan dina éta pasal, tangtu waé, sarua jeung bédana dina pasemon sapuluh parawan. Hiji golongan miboga minyak dina waktu tengah peuting, sedengkeun golongan séjénna henteu. “Minyak,” minangka lambang, ngagambarkeun rupa-rupa bebeneran gumantung kana kontéks tempat éta kapanggih; nanging dina Yesaya dua puluh dua, “minyak” tina sapuluh parawan téh dilambangkeun ku kecap “paningal.” Hiji golongan miboga “minyak,” anu séjén henteu.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Anu diurapi anu ngadeg di gigireun Gusti sakuliah bumi, boga kalungguhan anu baheula geus dipasrahkeun ka Sétan minangka kerub anu nangtayungan. Ku jalan mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga komunikasi anu langgeng jeung para pangeusi bumi. Minyak emas éta ngalambangkeun rahmat anu ku Allah dipaké pikeun ngajaga lampu-lampu jalma-jalma percaya supaya tetep dieusi, sangkan éta lampu ulah ngagurilap tuluy pareum. Lamun henteu ku sabab minyak suci ieu dituangkeun ti sawarga dina amanat-amanat Roh Allah, kakawasaan-kakawasaan kajahatan bakal ngawasaan manusa sagemblengna.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Allah dihina nalika urang teu narima pangandika-pangandika anu dikintunkeun-Na ka urang. Ku kituna urang nolak minyak emas anu rék dicurahkeun-Na kana jiwa urang supaya bisa ditepikeun ka jalma-jalma anu aya dina poék. Nalika sora panggero datang, ‘Behold, the bridegroom cometh; go ye out to meet him,’ jalma-jalma anu henteu narima minyak suci, anu henteu miara kurnia Kristus dina hate maranéhna, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna teu siap papanggih jeung Gustina. Dina dirina sorangan maranéhna teu boga kawasa pikeun meunangkeun éta minyak, sarta kahirupan maranéhna jadi ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang nyuhunkeun kalawan mangrupa panyambat, saperti Musa, ‘Show me thy glory,’ kanyaah Allah bakal dicurangkeun ka sakuliah hate urang. Ngaliwatan pipa-pipa emas, minyak emas bakal ditepikeun ka urang. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ Ku narima cahaya sinar anu caang tina Panonpoé Kabeneran, anak-anak Allah nyinar minangka caang-caang di dunya.” Review and Herald, July 20, 1897.
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
Ruh para nabi silih akur, sarta dua anu diurapi dina kitab Zakaria téh ogé dua saksi dina Wahyu sabelas.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
“Ngeunaan dua saksi éta, nabi nyatakeun deui kieu: ‘Ieu teh dua tangkal zaitun, jeung dua kaki dian anu nangtung di payuneun Allah nu ngawasa bumi.’ ‘Firman Anjeun,’ saur nu nulis Jabur, ‘nyaeta lampu pikeun suku abdi, jeung cahaya pikeun jalan abdi.’ Wahyu 11:4; Jabur 119:105. Dua saksi éta ngawakilan Kitab Suci Perjangjian Heubeul jeung Perjangjian Anyar. Duanana mangrupa kasaksian anu penting ngeunaan asal-usul jeung kalanggengan hukum Allah. Duanana oge jadi saksi ngeunaan rarancang kasalametan. Lambang-lambang, kurban-kurban, jeung nubuat-nubuat dina Perjangjian Heubeul nuduhkeun ka hareup kana hiji Jurusalamet anu bakal sumping. Injil-injil jeung Surat-surat Rasul dina Perjangjian Anyar nyaritakeun ngeunaan hiji Jurusalamet anu parantos sumping, luyu pisan jeung cara anu geus diwartakeun ku lambang jeung nubuat.” The Great Controversy, 267.
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
Dua jalma nu diurapan dina kitab Zakaria ngawakilan prosés komunikasi anu digambarkeun dina Wahyu pasal hiji. “Minyak” anu mangrupa “visi” nubuat ngeunaan kajadian-kajadian sajarah ditepikeun ngaliwatan Perjanjian Heubeul jeung Perjanjian Anyar. Dina Wahyu sebelas, ku kontéksna, dua saksi ieu diidéntifikasi minangka Musa jeung Elia. Musa jeung Elia téh mangrupa lambang pikeun dirina sorangan.
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
Nalika digambarkeun babarengan saperti di Gunung Pangrobahan Rupa atawa dina Wahyu sabelas, maranéhna mangrupakeun lambang tina dua bebeneran anu béda. Di gunung éta maranéhna ngawakilan para syahid salila krisis hukum Minggu jeung saratus opat puluh opat rébu, sedengkeun dina Wahyu sabelas maranéhna ngawakilan Perjangjian Heubeul jeung Perjangjian Anyar. Tapi pikeun Adventisme maranéhna ngawakilan anu leuwih ti éta kénéh. Dua saksi pikeun urang Yahudi nyaéta “hukum jeung para nabi” anu ngawakilan Perjangjian Heubeul, jeung dua saksi pikeun urang Kristen nyaéta Perjangjian Heubeul jeung Perjangjian Anyar, tapi pikeun Adventisme dua saksi téh nyaéta firman Allah jeung kasaksian Yesus. Ieu sababna Yohanes aya di Patmos.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Kami, Yahya, anu ogé jadi dulur maranéh, jeung sasama dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku sabab firman Allah, jeung ku sabab kasaksian Yesus Kristus. Wahyu 1:9.
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
Dina Yesaya dua puluh dua, dua saksi nyaéta Musa jeung Elia digambarkeun, sanajan éta ngan bisa kaharti lamun anjeun ngalarapkeun prinsip Alfa jeung Omega kana éta pasal. Titenan di mana Yesus ngamimitian panjelasan-Na ngeunaan “tetenjoan” kajadian-kajadian nubuat ka murid-murid-Na dina jalan ka Emaus.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
“Dimimitian ti Musa, nyaéta Alfa pisan tina sajarah Kitab Suci, Kristus nerangkeun dina sakabéh Kitab Suci hal-hal anu nyarita ngeunaan Anjeunna sorangan.” Desire of Ages, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
Elia teh nabi anu nembongan saméméh poé PANGERAN anu agung jeung matak pikasieuneun, kalayan hiji amanat anu dumasar kana prinsip Alfa jeung Omega, malikkeun hate para bapa (alfa) ka anak-anak (omega). Musa jeung Elia ngawakilan alfa jeung omega tina nubuat Alkitab. Lamun anjeun tiasa ngadangu éta, Musa nyaéta William Miller. Boh Musa boh Miller paéh, jeung duanana ku ilham diidentipikasi salaku jalma-jalma anu disalametkeun. Musa tangtu baé dihirupkeun deui pas sanggeus pupusna, tapi para malaikat ngantosan di sabudeureun kuburan Miller nepi ka anjeunna dihirupkeun deui. Elia ngawakilan utusan panungtungan saméméh datangna poé PANGERAN anu agung jeung matak pikasieuneun.
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Urang Yahudi narékahan ngahalangan pangwawaran amanat anu geus diprediksikeun dina Firman Allah; tapi nubuat kudu kasorang. PANGERAN ngandika, ‘Lah, Kami rek ngutus ka aranjeun Nabi Elia saméméh datangna poé PANGERAN anu agung jeung pikasieuneun’ (Malachi 4:5). Tangtu aya saurang anu bakal datang dina roh jeung kakawasaan Elia, sarta nalika anjeunna némbongan, jelema-jelema bisa waé nyebut, ‘Anjeun teuing sumanget, anjeun henteu napsirkeun Kitab Suci ku cara anu merenah. Hayu atuh kuring béjakeun kumaha anjeun kudu ngajarkeun amanat anjeun.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
“Aya loba anu teu bisa ngabédakeun antara padamelan Allah jeung padamelan manusa. Kami baris nyarioskeun bebeneran sakumaha Allah maparinana ka kami, sarta ayeuna kami nyebutkeun, Lamun aranjeun terus milarian kasalahan, ngabogaan sumanget paséa, aranjeun moal kungsi nyaho bebeneran. Isa ngandika ka murid-murid-Na, ‘Aing kénéh boga loba hal pikeun diucapkeun ka maraneh, tapi ayeuna maraneh can kuat nanggungna’ (Yohanes 16:12). Maranéhna can aya dina kaayaan anu sanggup ngahargaan perkara-perkara anu suci jeung langgeng; tapi Isa jangji rék ngutus Panglipur, anu bakal ngajar maranéhna sagala hal, sarta ngingetkeun deui ka maranéhna sagala perkara, naon waé anu geus diucapkeun-Na ka maranéhna. Dulur-dulur, urang ulah ngagantungkeun kapercayaan ka manusa. ‘Maneh ulah ngandel ka manusa, anu napasna aya dina liang irungna; sabab naon atuh ajénna?’ (Yesaya 2:22). Aranjeun kudu ngagantungkeun jiwa aranjeun anu teu walakaya ka Isa. Teu pantes pikeun urang nginum tina cinyusu lebak, ari aya cinyusu di gunung. Hayu urang ninggalkeun aliran-aliran handap; hayu urang datang ka mata cai anu leuwih luhur. Lamun aya hiji perkara bebeneran anu ku aranjeun can kaharti, anu dina éta perkara aranjeun can sapamadegan, talungtik, bandingkeun ayat jeung ayat, teuleumkeun aci bebeneran jero pisan kana tambang Firman Allah. Aranjeun kudu nempatkeun diri aranjeun jeung pamadegan aranjeun dina altar Allah, miceun pamanggih anu geus kabentuk ti heula, sarta ngantep Roh Sawarga nungtun aranjeun kana sagala bebeneran.” Selected Messages, buku 1, 412.
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
Dina Yesaya dua puluh dua, Sebna jeung Elyakim ngalambangkeun jalma-jalma nu wijaksana jeung nu bodo di jero Adventisme dina ahir dunya, nalika raja ti kalér keur ngagugulung ka Yerusalem. Elyakim bin Hilkia miboga “titingalian,” sedengkeun Sebna henteu.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Di mana teu aya titingalian, bangsa éta binasa; ari sing saha anu ngajaga hukum, bagja anjeunna. Siloka 29:18.
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
Pesen nubuatan, nyaéta “tetempoan” dina ayat ieu, nyangkem dua perkara. Maranéh ngartos kana nambahanana cahaya nubuatan tuluy hirup, jeung lamun henteu—maranéh paéh. Lamun maranéh teu ngartos, mangka maranéh moal bisa disiapkeun pikeun ngajaga Sabat dina mangsa ujian hukum Minggu. Eta bakal jadi, “kasep teuing.” Nalika urang Advent Laodikea diragragkeun dina waktu hukum Minggu, maranéh nolak hukum éta lantaran maranéh geus nolak “tetempoan ngeunaan bebeneran.” Maranéh teu boga minyak, maranéh teu ngartos kana nambahanana pangaweruh anu dibuka segelna pas saméméh panto rahmat ditutup.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
Sabab maneh nyebut, Kami beunghar, jeung beuki loba harta banda, sarta teu butuh nanaon; ari maneh henteu nyaho yén saenyana maneh téh sangsara, pikasediheun, miskin, buta, jeung taranjang. Wahyu 3:17.
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
Tandha Yesaya téh nya éta anjeunna leumpang buligir sarta tataranjang suku salila tilu taun. Anjeunna ngalakonan kitu pikeun ngingetkeun jalma-jalma anu daék ngadéngé kana amanat kenabianna, yén lamun aranjeun henteu ngartos kana titingalian ngeunaan kajadian-kajadian nubuat, aranjeun bakal nepi ka hukum Minggu sarta jadi tawanan anu digiring indit dina kaayaan nalangsara, pikasediheun, miskin, lolong, jeung buligir. Yesaya jadi hiji tanda jeung kaajaiban pikeun sajarah Yesaya, tapi leuwih ti kitu pikeun ahir dunya.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ayeuna sakabéh perkara ieu tumiba ka maranéhna pikeun jadi conto; sarta éta dituliskeun pikeun panggeuing ka urang, anu ka urang geus datang ahir jaman. 1 Korinta 10:11.
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
Dina lima ayat kahiji dina bab dua puluh dua, Yerusalem, kota Daud, dicirian minangka hiji “kota anu ribut,” “kota anu bungah,” anu pinuh ku “kaributan.” Hiji ungkapan klasik Kitab Suci anu malah dipaké ku jalma-jalma dunya dipaké dina ieu bab pikeun ngawakilan kota anu “bungah” tur “ribut” anu pinuh ku “kaributan,” nalika maranéhna dina ayat tilu welas kalayan bungah nyebut, “hayu urang dahar jeung nginum; sabab isukan urang bakal paéh.” Sanajan kitu, sanajan maranéhna bungah, jalma-jalma maranéhna paraeh, tapi lain ku pedang, lain deuih dina perang, ku kituna Yesaya ngedalkeun patalékan, “Naon anu nimpah ka maneh?”
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
Naon waé panyakitna, éta geus nyababkeun maranéhna naék ka hateup-hateup imah. Hateup-hateup imah téh mangrupa lambang nyembah ka panonpoé, bulan, jeung béntang-béntang; éta mangrupa lambang spiritualisme. Adventisme aya dina hiji kasasab rohani dina éta petikan.
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
Jeung jalma-jalma anu nyembah ka tentara langit di luhur hateup-hateup imah; jeung jalma-jalma anu nyembah sarta anu sumpah demi PANGERAN, jeung anu sumpah demi Malkam; Jeung jalma-jalma anu murtad ti PANGERAN; jeung jalma-jalma anu henteu neangan PANGERAN, sarta henteu nanyakeun ka Anjeunna.
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
Cicingeun di payuneun PANGERAN Allah; sabab poé PANGERAN geus deukeut; sabab PANGERAN geus nyadiakeun hiji kurban, Anjeunna geus ngondang para tamuna. Jeung bakal kajadian dina poé kurban PANGERAN, yén Kami bakal ngahukum para pangeran, jeung anak-anak raja, jeung sakur anu maké pakean asing. Dina poé anu sarua Kami ogé bakal ngahukum sakur anu ngaléngkah kana bangbarung, anu ngeusian imah dunungan maranéhna ku kakerasan jeung panipuan. Zepanya 1:5–9.
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
Dina mangsa krisis hukum Minggu, Adventisme, anu dilambangkeun minangka Yerusalem, aya dina “lebak paningal.” Jalma-jalma anu nolak talatah nubuat anu dilambangkeun ku “minyak” atawa “paningal” keur ngalaksanakeun spiritisme, anu dibahas ku Paulus dina Kadua Tesalonika. Di dinya urang ogé manggihan jalma-jalma (Sebna) anu henteu narima kanyaah kana bebeneran.
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: 11, 12.
Ku sabab ieu Allah bakal ngutus ka maranéhna kasasaran anu pohara kuat, sangkan maranéhna percaya kana anu bohong; supaya sakabéh maranéhna dihukum anu henteu percaya kana bebeneran, tapi nyokot kasenangan dina kajahatan. 2 Tesalonika 2: 11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
Tangtu, kecap “bebeneran” anu dipaké ku Paulus téh nyaéta kecap Yunani anu dicokot tina kecap Ibrani “bebeneran” anu diwangun ku ngagabungkeun tilu aksara Ibrani anu ngalambangkeun Alfa jeung Omega. Panolakan kana “bebeneran” anu digambarkeun minangka prinsip Alfa jeung Omega, ngadatangkeun kasasab anu kuat ka urang Laodikea, jeung kasasab éta nyaéta spiritualisme.
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
“Kieu saur nabi Yesaya: ‘Jeung lamun maranéhna nyarita ka maranéh, Panggihan ka anu boga roh pangeusi, jeung ka para tukang sihir anu ngéngklok jeung anu murmur: naha hiji bangsa henteu kudu néangan ka Allahna? naha pikeun nu hirup ka nu paéh? Ka hukum jeung ka kasaksian: lamun maranéhna henteu nyarita nurutkeun kana ieu pangandika, éta lantaran euweuh cahaya dina maranéhna.’ Yesaya 8:19, 20. Lamun manusa daék narima bebeneran anu kacida écésna ditepikeun dina Kitab Suci ngeunaan hakekat manusa jeung kaayaan nu paéh, maranéhna bakal ningali dina pangakuan jeung panyingkapan spiritualisme éta gawéna Iblis kalayan kakawasaan, tanda-tanda, jeung kaajaiban bohong. Tapi tibatan nyerahkeun kabébasan anu kacida dipikaresep ku hate kadagingan, sarta mungkir tina dosa-dosa anu dipikanyaah ku maranéhna, loba pisan jalma nutup panonna kana cahaya sarta terus lempeng leumpang, teu nganggap pangéling-éling, bari Sétan ninun jaring-jaringna ngurilingan maranéhna, jeung maranéhna jadi mangsana. ‘Sabab maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun,’ ku kituna ‘Allah bakal ngirim ka maranéhna kasasab anu kuat, supaya maranéhna percaya kana bohong.’ 2 Tesalonika 2:10, 11.” The Great Controversy, 559.
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
Dina Yesaya dua puluh dua, jalma-jalma ti kota anu pinuh ku kagumbiraan dipaéhan, tapi lain ku perang atawa ku pedang; maranéhna kabeungkeut babarengan sarta dipaéhan jeung para pamingpin anu geus ngungsi.
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
“Lamun garéja ngalakonan jalan anu sarua jeung jalan dunya, maranéhna bakal ngabagi nasib anu sarua. Malah, sabab maranéhna geus nampa caang anu leuwih gedé, hukuman maranéhna bakal leuwih beurat batan hukuman jalma-jalma anu teu tobat.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Urang salaku hiji umat ngaku miboga bebeneran anu ngaleuwihan unggal umat lianna di bumi. Ku sabab éta kahirupan jeung tabiat urang kudu sajalan jeung iman anu saperti kitu. Poé éta geus caket pisan ka urang, nalika jalma-jalma bener bakal dihijikeun kawas gandum anu mulya dina beungkeutan pikeun lumbung sawarga, ari jalma-jalma jahat, kawas jukut liar, bakal dikumpulkeun pikeun seuneu dina poé panungtungan anu agung. Tapi gandum jeung jukut liar ‘tumuwuh babarengan nepi ka usum panén.’” Testimonies, volume 5, 100.
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
Kapamingpinan dina Yesaya dua puluh dua geus dihijikeun ku “para pamanah.” Sebna dipikawanoh minangka pamingpin anu ngawasa kulawarga karajaan, sarta kalungguhanana baris dipasrahkeun ka Eliakim, putra Hilkia. Dina Yesaya dua puluh dua, amanat nubuat anu diwakilan ku “tetempoan” ngeunaan kajadian-kajadian nubuat geus ngahasilkeun dua golongan anu nyembah di Yerusalem nalika raja kalér ngadeukeutan. Hiji golongan keur dihijikeun pikeun leuit sawarga, sedengkeun nu séjén pikeun seuneu poé-poé panungtung. Anu geus ngabeungkeut jalma-jalma jahat téh nyaéta “para pamanah,” anu mangrupakeun salah sahiji tina loba lambang Islam dina Pangandika Allah.
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
Sarta sesa tina cacah para pamanah, para jawara ti urang Kedar, baris ngurangan; sabab PANGERAN, Allah Israil, parantos ngandika kitu. Yesaya 21:17.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Jeung ieu ngaran-ngaran putra Ismael, nurutkeun ngaranna, luyu jeung turunanana: cikal Ismael, nyaéta Nebajot; jeung Kedar, jeung Adbeel, jeung Mibsam, Jeung Misma, jeung Duma, jeung Massa, Hadar, jeung Tema, Yetur, Nafis, jeung Kedema: Ieu téh putra-putra Ismael, sarta ieu ngaran-ngaran maranéhna, nurutkeun kota-kotana, jeung nurutkeun puri-purina; dua welas pangéran nurutkeun bangsana. Kajadian 25:13–16.
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
Kapamingpinan Adventisme dibeungkeut ku para pamanah nalika maranéhna nampik éta talatah yén Islam narajang Amérika Sarikat dina 11 Séptémber 2001, minangka pangujudan nubuat Alkitab. Serangan dina 9/11 éta mangrupa paneguhan kana éta talatah anu geus dibuka segelna dina taun 1989, dina mangsa runtagna Uni Soviét. Serangan Islam dina 9/11 sajajar jeung 11 Agustus 1840, nalika hiji nubuat ngeunaan Islam anu keur dikekang nguatkeun talatah malaikat kahiji ku cara netepkeun aturan nubuat utama Miller, yén sapoé ngawakilan sataun. Tanggal 11 Agustus 1840 mangrupikeun pangujudan hiji kajadian anu geus diramalkeun anu dumasar kana prinsip sapoé pikeun sataun. Nalika éta kajadian kacumponan, talatah malaikat kahiji dibawa ka unggal stasion misi di sakuliah dunya.
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11 mastikeun aturan utama tina “tetenjoan” anu dipaparinkeun ka Adventisme pikeun diproklamasikeun. Aturan éta nyaéta yén sajarah ngulang deui. Nalika prinsip sapoé pikeun sataun dikukuhkeun dina 11 Agustus 1840, malaikat anu perkasa dina Wahyu sapuluh turun, nandaan pangkuatan pesen jam pangadilan Miller; ku kituna ngalambangkeun waktu malaikat dina Wahyu dalapan welas turun dina 9/11.
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kumaha bisa aya kecap yén kuring geus nyatakeun yén New York bakal disapu ku gelombang pasang? Ieu can kungsi ku kuring diucapkeun. Kuring geus nyarios, nalika kuring ningali gedong-gedong jangkung keur diwangun di dinya, tingkat demi tingkat, ‘Pamandangan anu kacida pikasieuneunna bakal kajadian nalika Gusti jumeneng pikeun ngoyagkeun bumi kalawan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal ka dalapan welas tina Wahyu téh mangrupa panggeuing ngeunaan naon anu bakal tumiba ka bumi. Tapi kuring teu boga cahaya anu husus ngeunaan naon anu bakal kajadian ka New York, iwal ti yén kuring nyaho yén hiji poé gedong-gedong gedé di dinya bakal diruntuhkeun ku puteran jeung panggulingan kakawasaan Allah. Tina cahaya anu dipasihkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji sentuhan tina kakawasaan-Na anu maha perkasa, sarta wangunan-wangunan anu masif ieu bakal rubuh. Pamandangan-pamandangan bakal kajadian anu pikasieuneunna teu sanggup ku urang dibayangkeun.” Review and Herald, 5 Juli 1906.
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
Tangtu, masih loba deui nu bisa diucapkeun ngeunaan Islam, tapi Shebna ngagambarkeun jalma-jalma anu nolak “tetempoan” sajarah nubuat anu dumasar kana pengulangan sajarah, dibarengan ku bebeneran utama tina pengulangan sajarah—yen awal hiji perkara ngagambarkeun ahir hiji perkara. Ditahanna Islam dina 11 Agustus 1840 nurunkeun malaikat dina Wahyu sapuluh, jeung dileupaskeunana Islam dina 9/11 nurunkeun malaikat dina Wahyu dalapan belas.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
Sarta ceuk kaula, Dangukeun, mangga, heh para kapala Yakub, jeung maraneh para pangeran ti kulawarga Israil; lainkah kawajiban maraneh pikeun nyaho kanaadilan? Maraneh anu ngabenci kana kahadéan, jeung nyaah ka kajahatan; anu ngulitan kulit maranéhna tina awakna, jeung nyoplokkeun dagingna tina tulang-tulangna; anu ogé ngadahar daging umat Kami, jeung ngupasan kulitna tina awakna; jeung maraneh meupeuskeun tulang-tulangna, sarta nyacag maranéhna jadi potongan-potongan, sakumaha keur panci, jeung sakumaha daging di jero kawali. Tuluy maranéhna bakal sasambat ka PANGERAN, tapi Mantenna moal ngadangu ka maranéhna; enya, Mantenna bakal nyumputkeun rarayna ti maranéhna dina waktu éta, sakumaha maranéhna geus ngalakonan kajahatan dina sagala lampahna. Kieu timbalan PANGERAN ngeunaan para nabi anu nyasabkeun umat Kami, anu ngegel ku huntuna, tuluy nyebut, Damai; ari sing saha anu henteu ngeusian sungut maranéhna, ka manehna maranéhna malah nyiapkeun perang. Ku sabab éta, peuting bakal datang ka maraneh, nepi ka maraneh moal meunang tetenjoan; jeung poek bakal tumiba ka maraneh, nepi ka maraneh moal bisa ngajenkeun; panonpoé bakal surup ka para nabi, jeung beurang bakal poek pikeun maranéhna. Tuluy para paningal bakal era, jeung para juru tenung bakal bingung; enya, maranéhna kabéh bakal nutupan biwirna, lantaran teu aya jawaban ti Allah. Tapi saéstuna, kaula pinuh ku kawasa ku Roh PANGERAN, jeung ku kaadilan, jeung ku kakuatan, pikeun ngébréhkeun ka Yakub palanggaranana, jeung ka Israil dosana. Dangukeun ieu, mangga, heh para kapala kulawarga Yakub, jeung maraneh para pangeran ti kulawarga Israil, anu geuleuh ka kaadilan, jeung ngabalikkeun sagala kajujuran. Maraneh ngadegkeun Sion ku getih, jeung Yerusalem ku kajahatan. Para kapalana ngahakiman lantaran ganjaran, jeung para imamna ngajar lantaran upah, jeung para nabina ngajenkeun lantaran duit; padahal maranéhna ngandel ka PANGERAN, sarta nyebut, Lainkah PANGERAN aya di tengah-tengah urang? Moal aya kajahatan nu nimpa ka urang. Mika 3:1–11.
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
Jeung raména sakabéh bangsa anu merangan Ariel [Yerusalem], nya éta sakabéh anu merangan dirina jeung bénténgna, sarta anu nyusahkeun dirina, bakal jadi kawas impian dina tetenjoan peuting. Bakal enya kawas lamun aya jelema lapar ngimpi, jeung, behold, manéhna keur dahar; tapi manéhna hudang, jeung jiwana kosong; atawa kawas lamun aya jelema halabhab ngimpi, jeung, behold, manéhna keur nginum; tapi manéhna hudang, jeung, behold, manéhna lemes, sarta jiwana masih hayang: kitu bakal jadi raména sakabéh bangsa anu merangan gunung Sion. Eureun heula, tuluy heran; ngagorowoklah, enya ngagorowok: maranéhna mabok, tapi lain ku anggur; maranéhna oléng, tapi lain ku inuman keras. Sabab PANGERAN geus ngocorkeun ka maranéh roh saré anu jero, sarta geus meungpeuk panon maranéh: para nabi jeung pamingpin maranéh, para paningal, geus ku Mantenna ditutupan. Jeung sakabéh tetenjoan geus jadi ka maranéh kawas kecap-kecap dina hiji kitab anu disegel, anu ku jalma-jalma dipasrahkeun ka anu pinter maca, bari ceukna, “Mangga, baca ieu”; tapi manéhna ngajawab, “Abdi teu tiasa; sabab ieu disegel.” Jeung kitab éta dipasrahkeun ka anu teu bisa maca, bari ceukna, “Mangga, baca ieu”; tapi manéhna ngajawab, “Abdi teu bisa maca.” Ku sabab éta PANGERAN ngandika, “Ku lantaran bangsa ieu ngadeukeutan ka Kami ku sungutna, jeung ku biwirna ngahormat ka Kami, tapi haténa geus ngajauh ti Kami, sarta kasieun maranéhna ka Kami ngan diajarkeun ku parentah manusa: ku sabab éta, behold, Kami bakal neraskeun nyieun hiji karya anu matak pikaheraneun di antara ieu bangsa, enya hiji karya anu matak pikaheraneun jeung hiji kaajaiban: sabab hikmat jalma-jalma wijaksana maranéhna bakal sirna, sarta pangarti jalma-jalma nu wijaksana maranéhna bakal disumputkeun.” Cilaka ka maranéhna anu neangan jero-jero pikeun nyumputkeun rarancangna ti PANGERAN, sarta pagawéan maranéhna aya dina poék, tuluy maranéhna nyebut, “Saha anu ningali ka kami? jeung saha anu nyaho ka kami?” Tangtu, malikkeun sagala hal ku maranéh bakal dianggep kawas taneuh liat tukang nyieun kendi: naha hasil pagawéan bakal nyebut ngeunaan anu nyieunna, “Manéhna henteu nyieun abdi”? atawa naha barang anu dibentuk bakal nyebut ngeunaan anu ngabentukna, “Manéhna teu boga pangarti”? Yesaya 29:7–16.
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
Lebak titingalian, numutkeun Yesaya, nya éta “poé kasusah, jeung poé diinjak-injak, jeung poé kabingungan ku Gusti Allah semesta tentara di lebak titingalian, ngaruntuhkeun témbok-témbok, sarta aya panjerit ka gunung-gunung.” Ku sabab éta Yesaya ceurik kacida paitna, sakumaha Isa ogé kitu.
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
Cimata Yesus lain lantaran ngadagoan sangsara-Na sorangan. Di hareupeun-Na aya Getsemani, tempat nu enggal kacepeng ku pikasieuneun poek nu kacida gedéna. Gapura domba gé kasampak, anu salila mangabad-abad dilangkungan ku sato-sato pikeun kurban pangbakti. Éta gapura geura kabuka pikeun Anjeunna, Sang Antitipi Agung, anu ku kurban-Na pikeun dosa-dosa dunya sakabéh kurban éta geus nunjuk ka Anjeunna. Teu jauh ti dinya aya Kalvari, tempat kasangsaraan-Na nu geus ngadeukeutan. Tapi lain ku sabab panginget kana pupus-Na nu kejem éta Jurusalamet ceurik jeung ngagerentes ku kacapean jiwa. Duka-Na lain duka nu mentingkeun diri. Pikiran kana kasangsaraan-Na sorangan henteu nyingsieunan jiwa nu mulya tur rela ngurbankeun diri éta. Anu nembus manah Yesus téh nya éta pintonan Yerusalem—Yerusalem anu geus nampik Putra Allah sarta ngahinakeun kanyaah-Na, anu nolak diyakinkeun ku mujijat-mujijat-Na nu agung, sarta nu geus rek nyabut nyawa-Na. Anjeunna ningali kumaha kaayaan dirina dina kasalahanana ku sabab nampik Panebusna, jeung kumaha saenyana manéhna bisa jadi lamun baheula narima ka Anjeunna nu ngan hiji-hijina sanggup nyageurkeun tatu-na. Anjeunna geus sumping pikeun nyalametkeun dirina; kumaha bisa Anjeunna ngantepkeun dirina?
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
“Israél geus jadi hiji umat anu dipikaresep; Allah geus ngajadikeun Bait-Na jadi padumukan-Na; éta téh ‘éndah ku tempatna, kabungahan sakumna bumi.’ Jabur 48:2. Catetan leuwih ti sarébu taun ngeunaan pangreksa Kristus jeung kanyaah-Na anu lemah lembut, saperti kanyaah saurang bapa ka anakna anu tunggal, aya di dinya. Di éta Bait para nabi geus ngedalkeun pangéling-ngéling maranéhna anu khidmat. Di dinya padupaan anu hurung geus diayunkeun, sedengkeun menyan, anu campur jeung doa-doa para nu nyembah, geus naék ka Allah. Di dinya getih sato-sato geus ngalir, minangka lambang getih Kristus. Di dinya Yéhuwa geus nembongkeun kamulyaan-Na luhureun tutup pangampuran. Di dinya para imam geus ngalaksanakeun palayananana, sarta kaagungan lambang jeung upacara geus lumangsung mangabad-abad. Tapi sakabéh ieu kudu aya tungtungna.”
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
“Yesus ngangkat panangan-Na,—anu sakitu remenna ngaberkahan nu gering jeung nu nandangan sangsara,—tuluy ngibarkeunana ka arah kota anu geus ditangtukeun kana karuksakan, sarta ku ucapan nu pegat-pegat ku kasedihan ngagero: ‘Lamun maneh nyaho, enya maneh sorangan, sahenteuna dina poé maneh ieu, perkara-perkara anu jadi kagungan katengtreman maneh!—’ Di dieu Jurusalamet eureun, sarta henteu ngedalkeun naon anu sabenerna bisa jadi kaayaan Yerusalem lamun manéhna narima pitulung anu dipikahayang ku Allah pikeun dipaparinkeun ka dirina,—kurnia Putra-Na anu dipikanyaah. Lamun Yerusalem nyaho naon anu jadi hak istiméwana pikeun dipikanyaho, sarta nginditkeun diri nurut kana caang anu geus dikirimkeun ku Sawarga ka dirina, manéhna bisa nembongan dina kamulyaan karaharjaan, ratu karajaan-karajaan, merdika dina kakuatan kakawasaan anu dipaparinkeun ku Allah. Moal aya soldadu bersenjata nangtung di gapurana, moal aya panji-panji Rum ngageleber tina tembokna. Takdir anu mulya anu bisa ngaberkahan Yerusalem lamun manéhna narima Panebusna mucunghul di hareupeun Putra Allah. Anjeunna ningali yén ku jalan Anjeunna Yerusalem bisa jadi geus dicageurkeun tina panyakitna anu parna, dibébaskeun tina pangbeungkeutan, sarta diteguhkeun jadi metropolis anu perkasa di bumi. Ti tembok-tembokna japati karapihan bakal indit ka sagala bangsa. Manéhna bakal jadi makuta kamulyaan dunya.”
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
“Tapi gambaran anu caang ngeunaan naon anu ku Yerusalem bisa jadi luntur tina paningal Jurusalamet. Anjeunna nyadar kana naon kaayaanana ayeuna dina handapeun kuk Romawi, nanggung panengkeul murka Allah, geus katangtukeun pikeun pangadilan pamales-Na. Anjeunna neruskeun deui untaian ratapan-Na anu pegat: ‘Tapi ayeuna eta hal-hal disumputkeun tina panon maneh. Sabab bakal datang poé-poé ka maneh, waktu musuh-musuh maneh ngadamel kubu ngurilingan maneh, ngepung maneh sabudeureun, sarta neken maneh ti sakurilingna, tuluy ngaruntuhkeun maneh nepi ka rata jeung taneuh, kitu deui anak-anak maneh di jero maneh; jeung maranehna moal ngantunkeun dina maneh hiji batu ogé tumpang tindih kana batu séjén; sabab maneh teu nyaho kana waktu kadatangan pamariksaan ka maneh.’”
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
Kristus sumping pikeun nyalametkeun Yerusalem jeung anak-anakna; tapi kareueus, kamunafikan, dengki, jeung niat jahat urang Parisi geus nyegah Anjeunna tina ngalaksanakeun maksud-Na. Yesus terang kana pambalasan anu pikasieuneun anu bakal tumiba kana eta kota anu geus ditangtukeun kana karuksakan. Anjeunna ningali Yerusalem dikurilingan ku pasukan-pasukan perang, pangeusina anu keur dikepung didesek nepi ka kalaparan jeung pati, ibu-ibu dahar kana mayit anak-anakna sorangan, sarta kolot jeung anak silih rebutkeun cacag panungtung katuangan ti sasamana, ku sabab kanyaah alamiah geus diruksak ku nyeri nyegrakna kalaparan. Anjeunna ningali yen kakukuhan hate urang Yahudi, sakumaha kabuktian dina panolakan maranehna kana kasalametan-Na, bakal ngabalukarkeun maranehna oge nolak tunduk ka pasukan anu nyerang. Anjeunna nenjo Kalvari, tempat Anjeunna bakal diangkat, pinuh ku salib-salib sakandel tatangkalan leuweung. Anjeunna ningali pangeusi anu sangsara keur nandangan panyiksaan dina pakakas panyiksa jeung ku panyaliban, karaton-karaton anu éndah diruksak, Bait Allah jadi ruruntuhan, jeung tina témbokna anu kacida gedéna moal aya hiji batu oge nu tinggal nindihan batu sejen, sedengkeun kotana dibajak kawas sawah. Mémang pantes Jurusalamet ceurik dina kasangsaraan anu jero nalika ningali eta tetempoan anu pikasieuneun.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
“Yerusalem teh geus jadi anak pangaping-Na, jeung sakumaha saurang bapa nu leuleus hate nalangsa ku anakna anu sasab, kitu deui Isa nangis ku kota nu dipikanyaah. Kumaha Kami bisa nyerahkeun maneh? Kumaha Kami bisa ningali maneh dipasrahkeun kana karuksakan? Naha Kami kudu ngantep maneh indit pikeun ngeusian cangkir kajahatan maneh? Hiji jiwa téh kacida ajénna nepi ka, lamun dibandingkeun jeung éta, sakuliah dunya taya hartina; tapi di dieu aya hiji bangsa gembleng anu rék leungit. Nalika panonpoé anu beuki tilelep ka kulon sirna tina paningal di langit, mangsa rahmat Yerusalem bakal lekasan. Nalika arak-arakan téh keur eureun di puncak Olivet, can acan telat pikeun Yerusalem tobat. Malaikat rahmat dina waktu éta keur ngalipetkeun jangjangna pikeun turun tina tahta emasna, méré tempat ka kaadilan jeung panghukuman anu gancang datang. Tapi hate Kristus anu agung ku kanyaah masih kénéh ngabela Yerusalem, anu geus ngahina rahmat-Na, nganggap enteng pangéling-Na, sarta rék ngalumuran leungeunna ku getih-Na. Lamun baé Yerusalem rék tobat, can acan kasép. Nalika sinar-sinar pamungkas panonpoé tilelep masih nyangsang dina Bait Allah, munara, jeung pucuk-pucukna, naha moal aya malaikat anu hadé nungtun manéhna ka kanyaah Jurusalamet, sarta nyingkahan hukumanana? Kota anu éndah tapi teu suci, anu geus ngabatu para nabi, anu geus nolak Putra Allah, anu ku kateugetobanana keur ngabeungkeut dirina sorangan dina ranté pangabdian, — mangsa rahmatna geus ampir béak!” Desire of Ages, 576–578.
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
Sapertos perang ngalawan Yerusalem digambarkeun ku Yesaya dina pasal dua puluh dua, maranéhna anu nyerang “ngatur barisan di gapura.” Elam jeung Kir aya di gapura kalayan pakarang geus siap, tuluy maranéhna manggihan panutup Yerusalem. Dina kitab Yesaya, “panutup” anu kapanggih ku musuh-musuh di gapura téh nyaéta kalangkang Mesir.
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
Cilaka ka anak-anak nu barontak, saur PANGERAN, anu ngalakonan musyawarah, tapi lain ti Kami; jeung anu ngalindungan diri ku hiji panangtayungan, tapi lain ku Roh Kami, sangkan maranéhna nambahan dosa kana dosa; anu leumpang turun ka Mesir, tapi henteu nanya ka sungut Kami; pikeun nguatkeun diri dina kakuatan Firaun, jeung pikeun ngandel kana kalangkang Mesir! Yesaya 30:1, 2.
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
Ku musuh-musuh Yerusalem dipikawanoh yén jalma-jalma anu diwakilan ku Shebna geus naruh kapercayaan maranéhna ka Mesir, kalayan nyangka yén Mesir bakal nangtayungan maranéhna, ari jalma-jalma anu diwakilan ku Eliakim putra Hilkia mah teu ngandel kana “kalangkang Mesir,” tapi katutupan ku panutup Ruh Allah sarta ngandel kana “kalangkang Nu Maha Agung.”
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
Anu cicing di tempat nu nyumput milik Nu Maha Luhur bakal tetep aya dina kalangkang Nu Mahakawasa. Kami bakal ngucap ngeunaan PANGERAN, Anjeunna pangungsian abdi jeung benteng abdi: Allah abdi; ka Anjeunna abdi bakal ngandel. Jabur 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
Dina mangsa krisis hukum Minggu, parawan-parawan nu wijaksana, anu dilambangkeun ku Eliakim putra Hilkia, ngandelkeun kalangkang Nu Maha Luhur, ari parawan-parawan nu bodo, anu dilambangkeun ku Shebna, ngandelkeun kalangkang Mesir. Kecap nu ditarjamahkeun jadi “discovered” ngandung harti ngalaan nepi ka taranjang sarta mawa kana panawanan. Musuh-musuh di gapura nyaho yén panangtayungan Yerusalem geus dicabut, tuluy Shebna jeung balad-baladna mimiti narékahan nyalametkeun dirina sorangan, sabab maranéhna ningali “retakan-retakan kota Daud” sarta ningali yén retakan-retakan éta loba, anu bakal mere jalan ka musuh pikeun asup. Dina kaayaan panik, sakumaha dilambangkeun dina misil sapuluh parawan, pihak nu bodo mimiti néangan panangtayungan, tapi maranéhna taya nanaon.
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
Sebna ngandelkeun “pakarang leuweung” pikeun nyalametkeun dirina, tapi geus kasép. Anjeunna ngitung imah-imah di Yerusalem sarta mimiti ngaruntuhkeunana pikeun nguatkeun témbok, tapi geus kasép. Maranéhna ngumpulkeun cai tina balong handap sarta nyobaan nyambungkeunana jeung cai tina balong heubeul, tapi geus kasép. Ku sabab cai mangrupakeun lambang utama Roh Suci, ieu nandakeun yén maranéhna keur kacida merlukeun minyak, tapi geus kasép. Dina sakabéh usaha maranéhna, maranéhna poho ka Nu Nyipta balong-balong éta, sarta yén Mantenna geus nyieun éta “balong-balong” bebeneran ti baheula kénéh. Maranéhna poho yén Batu Karang Nu Langgeng téh anu nyayagikeun éta pekabaran dina mangsa baheula. Maranéhna milih henteu leumpang dina jalan-jalan heubeul, anu dilambangkeun ku pondasi-pondasi anu geus ditegakkan ngaliwatan pagawean William Miller.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Musuh téh keur narékahan pikeun nyasabkeun pikiran dulur-dulur lalaki jeung awéwé urang tina pagawéan nyiapkeun hiji umat supaya bisa nangtung dina poé-poé panungtungan ieu. Kasesatan-kasesatanana dirarancang pikeun ngabalukarkeun pikiran ngajauh tina bahaya-bahaya jeung kawajiban-kawajiban dina mangsa ieu. Maranéhna nganggap euweuh hartina caang anu Kristus sumping ti sawarga pikeun maparin ka Yohanes demi umat-Na. Maranéhna ngajarkeun yén kajadian-kajadian anu aya pas di hareupeun urang téh teu cukup penting pikeun meunang perhatian husus. Maranéhna ngabatalkeun bebeneran anu asalna ti sawarga sarta ngarampas pangalaman umat Allah dina mangsa katukang, bari gantina maparin ka maranéhna hiji élmu palsu.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Kieu timbalan PANGERAN, Cicing maraneh di jalan-jalan, tenjo, sarta tanyakeun jalan-jalan baheula, di mana jalan anu hade, tuluy leumpang dina eta.’ Yeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Ulah aya nu milarian pikeun ngaruntagkeun dasar-dasar iman urang—dasar-dasar anu diteundeun dina mimiti pagawean urang ku pangajaran Firman anu dipirig ku doa jeung ku wahyu. Di luhur dasar-dasar ieu urang geus ngawangun salila lima puluh taun ka tukang. Jalma-jalma bisa waé nyangka yén maranéhna geus manggihan jalan anu anyar sarta yén maranéhna bisa neundeun dasar anu leuwih kuat tibatan anu geus diteundeun. Tapi ieu téh hiji panipuan anu gedé. Teu aya saurang ogé anu bisa neundeun dasar anu séjén salian ti anu geus diteundeun.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Baheula loba anu ngusahakeun ngawangun hiji iman anu anyar, ngadegkeun asas-asas anu anyar. Tapi sabaraha lilana wangunan maranéhna téh nangtung? Teu lila ge rubuh, sabab éta henteu diadegkeun dina Batu Karang.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Naha murid-murid anu pangheulana henteu kudu nyanghareupan omongan jalma-jalma? Naha maranéhna henteu kudu ngadéngékeun tiori-tiori palsu, lajeng, sanggeus ngalampahkeun sagalana, tetep nangtung pageuh, bari nyebut: ‘Sabab taya saurang ogé anu bisa nempatkeun dasar séjén ti anu geus diteundeun’? 1 Corinthians 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Ku sabab kitu urang kudu nyekel pageuh awal kayakinan urang nepi ka ahir. Kecap-kecap kakawasaan geus diutus ku Allah jeung ku Kristus ka ieu umat, ngaluarkeun maranéhna tina dunya, titik demi titik, kana cahaya anu caang tina bebeneran kiwari. Kalawan biwir anu geus kasentuh ku seuneu suci, para abdi Allah geus ngamaklumkeun éta amanat. Pangandika ilahi geus méré segelna kana kaaslian bebeneran anu geus diproklamasikeun.” Testimonies, jilid 8, 296, 297.
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
“Poé” anu lumangsungna sakabéh ieu téh “poé” nurutkeun Kitab Suci anu ku Yesaya dihartikeun minangka poé nalika Gusti Allah Pangéran semesta bala nyaur pikeun “ceurik, jeung pikeun duka, jeung pikeun ngabotakan sirah, jeung pikeun ngagem kaén karung.”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
Jeung PANGERAN nyarios ka Musa, saur-Na, “Dina poé kasapuluh bulan katujuh ieu, kudu aya Poé Panebusan: éta kudu jadi pasamoan suci pikeun maraneh; maraneh kudu nganyenyeri jiwa maraneh, sarta ngahaturkeun kurban anu diduruk ku seuneu ka PANGERAN. Jeung dina poé éta pisan maraneh ulah ngalakukeun pagawean naon baé, sabab éta téh Poé Panebusan, pikeun ngayakeun panebusan pikeun maraneh di payuneun PANGERAN Allah maraneh. Sabab saha baé jalma anu dina poé éta henteu nganyenyeri dirina, éta jalma kudu dipisahkeun ti antara bangsana. Jeung saha baé jalma anu ngalakukeun pagawean naon baé dina poé éta, éta jalma ku Kami baris dibinasa ti antara bangsana. Maraneh ulah ngalakukeun pagawean naon waé; éta kudu jadi katetepan salalawasna turun-temurun dina sagala tempat padumukan maraneh. Éta kudu jadi Sabat pangreureuhan pikeun maraneh, sarta maraneh kudu nganyenyeri jiwa maraneh; dina poé kasalapan bulan éta, waktu burit, ti burit nepi ka burit, maraneh kudu ngayakeun Sabat maraneh.” Imamat 23:26–32.
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
Poé anu digambarkeun ku Shebna jeung Elyakim putra Hilkia téh nyaéta Poé Panebusan antitipikal, anu ngawengku sajarah ti taun 1844 nepi ka Mikail nangtung. Dina mangsa éta, kaum Advent geus dipanggil pikeun “nganyenyeri” jiwana, atawa sakumaha digambarkeun ku Yesaya, dipanggil “pikeun ceurik, jeung pikeun duka cita, jeung pikeun botak, jeung pikeun make karung.”
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
Dina taun 1844 Imam Agung urang anu mahaagung asup ka Rohangan Pangsucina tina Bait Suci sawarga, pikeun ngamimitian padamelan pangadilan panalungtikan. Perkara-perkara jalma-jalma bener anu geus maot geus dipariksa di payuneun Allah. Lamun eta padamelan geus rengse, mangka pangadilan bakal diumumkeun ka anu hirup. Kacida muliana, kacida pentingna ieu waktos-waktos anu agung jeung khidmat! Masing-masing urang boga hiji perkara anu keur ditangtayungan di pangadilan sawarga. Urang masing-masing bakal diadili nurutkeun kana lampah-lampah anu dipigawe dina raga. Dina ibadah lambang, nalika padamelan panebusan dilaksanakeun ku imam agung di Rohangan Pangsucina tina bait suci bumi, umat diparentahkeun supaya ngarendahkeun jiwana di payuneun Allah, jeung ngaku dosa-dosana, supaya maranehna meunang panebusan sarta dosa-dosana dipupus. Naha bakal aya sarat anu leuwih hampang pikeun urang dina poe panebusan antitipikal ieu, nalika Kristus di bait suci anu di luhur keur nyuhunkeun pikeun kapentingan umat-Na, sarta putusan ahir anu teu bisa dibatalkeun bakal diumumkeun kana unggal perkara?
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
“Naon kaayaan urang dina mangsa anu pikasieuneun tur khidmat ieu? Aduh, kumaha sombong keur ngadominasi di jero gareja, kumaha munapék, kumaha tipu daya, kumaha kanyaah kana papakéan, kana kalalaworaan jeung panglipur, kumaha kahayang pikeun jadi pangluhurna! Sadaya dosa ieu geus ngahalangan pikiran, nepi ka perkara-perkara anu langgeng teu katarima. Naha urang henteu baris nalungtik Kitab Suci, sangkan urang terang di mana tempat urang dina sajarah dunya ieu? Naha urang henteu baris jadi ngarti ngeunaan pagawean anu keur dilaksanakeun pikeun urang dina waktu ieu, jeung posisi anu kuduna dicicingan ku urang salaku jalma-jalma dosa salila pagawean panebusan ieu keur lumangsung? Lamun urang boga perhatian saeutik waé kana kasalametan jiwa urang, urang kudu nyieun parobahan anu tuntas. Urang kudu neangan Gusti kalayan tobat anu sajati; urang kudu, kalawan kanyeri hate anu jero, ngakukeun dosa-dosa urang, supaya eta bisa dihapus.” Selected Messages, book 1, 124, 125.
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
Dina poe eta PANGERAN, Gusti Allah nu Maha Kawasa, nyaur supaya maraneh ceurik, milu prihatin, nyukur sirah nepi ka gundul, sarta make lawon karung. Tapi geuning anu katingali mah kabungahan jeung kasenangan, meuncit sapi, meuncit domba, dahar daging, jeung nginum anggur: hayu urang dahar jeung nginum, sabab isukan urang bakal paéh. Yesaya 22:12, 13.
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
PANGERAN nyaur ka Sebna supaya anjeunna nyiksa jiwana, tapi anjeunna malah milih dahar, nginum, jeung terus pesta. PANGERAN “ngawahyukeun” kana “ceulina” yén dosa Sebna moal “dihampura.” Kecap anu ditarjamahkeun jadi “dihampura” téh nya éta kecap anu dipaké dina Imamat pikeun “panebusan.” Dosa Adventisme Laodikia ieu moal ditebus. Ayeuna Yesaya mimiti nyarita ngeunaan hubungan Sebna (umat Advent Laodikia) jeung Elyakim, putra Hilkia (umat Advent Filadelfia).
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
Sebna teh “bendahara” sakumaha Yudas. Jeung Tobia dina jaman Nehemia cicing di tempat suci Allah, dina hiji kamar (perbendaharaan) tempat kurban-kurban kuduna disimpen. Nalika Nehemia nyucikeun Bait Allah, anjeunna miceun Tobia jeung sagala barangna. Sebna ogé kudu dialungkeun ka luar. Duanana ngagambarkeun dipuntahkeunana Adventisme Laodikea dina mangsa hukum Minggu.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Ku sabab kakejeman jeung panghianatan urang Amon jeung Moab ka Israil, Allah geus ngadawuh ngaliwatan Musa yén maranéhna kudu salalawasna dikaluarkeun tina jamaah umat-Na. Tingali Ulangan 23:3–6. Kalawan ngalawan kana ieu pangandika, imam agung geus miceun kurban-kurban anu disimpen dina kamar di Bait Allah, sangkan nyadiakeun tempat pikeun ieu wawakil hiji bangsa anu geus dipalarang. Teu aya deui panghinaan anu leuwih gedé ka Allah salian ti maparin kahadean anu saperti kitu ka ieu musuh Allah jeung kayaktian-Na.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Waktu mulih ti Persia, Nehemia nyaho ngeunaan panyanghareupan najis anu wani éta, tuluy gancang nyokot léngkah-léngkah pikeun ngusir anu nyelundup. ‘Haté sim kuring kacida prihatinna,’ pokna; ‘ku sabab kitu sagala parabot rumah tangga milik Tobia ku sim kuring dialungkeun ka luar ti rohangan éta. Tuluy sim kuring maréntahkeun, sarta maranéhna ngabersihan rohangan-rogangan éta; sarta ka dinya ku sim kuring dibalikeun deui parabot-parabot Bait Allah, katut kurban kadaharan jeung menyan.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
“Lain bait Baitullah geus dinajiskeun, kurban-kurbanana ogé geus dipaké teu sakuduna. Ieu geus nyababkeun rahayat jadi teu sumanget deui dina méré kalayan loma. Maranéhna geus leungit kahaneutan jeung kasungguhanana, sarta jadi hoream mayar perpuluhan. Panyimpenan-panyimpenan di gedong PANGERAN kurang dieusian; loba panyanyi jeung nu séjénna anu digawé dina palayanan Baitullah, ku sabab henteu narima pangrojong anu cekap, geus ninggalkeun padamelan Allah pikeun digawé di tempat séjén.” Prophets and Kings, 670.
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
Sebna, Yudas, jeung Tobia sadayana ngalambangkeun umat Advent Laodikea dina ahir jaman.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
Kieu timbalan PANGERAN, Allah semesta alam, “Maneh geura indit, datangan bendahara ieu, nya éta ka Sebna, anu ngurus karaton, sarta ucapkeun: Naon anu dipiboga ku maneh di dieu? jeung saha anu dipiboga ku maneh di dieu, nepi ka maneh ngukir kuburan pikeun diri maneh di dieu, saperti jelema anu ngukir kuburan pikeun dirina di tempat anu luhur, sarta ngaguratkeun padumukan pikeun dirina dina batu cadas? Tempo, PANGERAN baris ngusir maneh kalawan panyingkiran anu kuat, sarta saéstuna baris ngabungkus maneh pageuh-pageuh. Anjeunna saéstuna baris ngagulung jeung ngabalédogkeun maneh kawas bal ka nagri anu lega; di dinya maneh baris paéh, sarta di dinya kareta-kareta kamulyaan maneh bakal jadi kahinaan pikeun kulawarga dunungan maneh. Jeung Kami baris ngusir maneh tina kalungguhan maneh, sarta tina jabatan maneh manehna bakal nurunkeun maneh.” Yesaya 22:15–19.
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
Nalika raja ti kalér keur ngadeukeutan Yerusalem, kedah diémutan yén éta ngadeukeutan téh mangrupa ngadeukeutan anu lumangsung saeutik-saeutik, anu ku warga Yerusalem geus dipikanyaho bakal datang. Ieu anu ditepikeun dina Yesaya pasal dua puluh nalika Tartan, panglima Asyur, nalukkeun Asdod di Mesir. Maranéhna terang naon anu bakal datang, ari Sebna ngagunakeun waktuna pikeun nyieun kuburan anu méwah pikeun dirina sorangan. Para arkéolog manggihan kuburan Sebna sarta nyabut tulisan anu aya dina lawang kuburan éta, sarta ayeuna éta aya di hiji Museum Britania. Anu matak ngageunjleungkeun, nalika Sebna dicabut tina kalungguhanana sarta Elyakim bin Hilkia ngagentos kalungguhan kapamingpinan Sebna, Elyakim bin Hilkia narima hiji cap karajaan anu bisa dipakéna pikeun ngesahkeun ngaranna dina dokumén-dokumén resmi. Cap éta ogé kapanggih ku para arkéolog sarta aya di muséum anu sarua di Inggris. Sebna aya di muséum éta diwakilan ku kuburanna, tanda pati, ari Elyakim bin Hilkia aya di muséum éta kalayan lambang cap kahirupan.
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
Ku sabab Sebna nolak kana talatah pangeling-eling ngeunaan raja ti kalér, manéhna dimuntahkeun kaluar tina sungut Gusti, sarta kecap anu ditarjamahkeun jadi “dimuntahkeun” dina pangeling-eling Wahyu ka Laodikia sabenerna ngandung harti utah ngabelesat. Dina jaman Néhémia Anjeunna ngusir Tobia jeung sagala barangna, sarta ka Sebna manéhna dialungkeun kalawan tarik kawas bal ka hiji nagri anu jauh. Sebna téh Adventis Laodikia anu nolak talatah nubuat anu dibuka segélna dina taun 1989 sarta keur nyiapkeun diri pikeun kubur—tanda sato galak, sedengkeun Elyakim bin Hilkia téh Adventisme Filadelfia anu narima segel Allah.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
Jeung bakal kajadian dina poé éta, yen Kami bakal nyaur hamba Kami Éliyakim anak Hilkia: Jeung Kami bakal ngagemkeun jubah maneh ka manéhna, sarta nguatkeun manéhna ku beubeur maneh, jeung Kami bakal maparin pamaréntahan maneh kana leungeunna: sarta manéhna bakal jadi bapa pikeun pangeusi Yérusalém, jeung pikeun kulawarga Yuda. Yesaya 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
Dina hukum Minggu, gandum jeung jukut di kalangan Adventisme dipisahkeun, sarta kapamingpinan garéja anu jaya dipasrahkeun ka Eliakim bin Hilkia, tuluy Gusti ngangkat garéja-Na jadi panji nalika pekabaran malaikat katilu ngagedéan jadi sora anu tarik. Bisa jadi kuring teuing ngulang ku ngalebetkeun ungkara “bin Hilkia,” padahal kuring cukup nyebut Eliakim baé. Tapi, babarengan, bapa jeung anakna téh mangrupakeun lambang tina pekabaran Elia saméméh tujuh balahi panungtungan. Pekabaran Elia ngagunakeun perlambang bapa jeung anak pikeun ngawakilan anu kahiji (bapa) jeung anu pamungkas (anak). Hubungan nubuat ieu nyumbang kana tatarucingan panungtungan dina pasal dua puluh dua. Jangji ka Eliakim, bin Hilkia, nyaéta yén Gusti bakal nempatkeun konci kulawarga Daud dina taktakna.
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
“imah Daud” nyaéta amanat ngeunaan bapa jeung putra anu ku Isa dirujuk dina paguneman panungtung-Na jeung urang Yahudi anu ngabangkang. Éta ogé tempat Anjeunna nutup kitab Wahyu. Imah Daud miboga hiji konci, anu lamun euweuh deui nu dipaké dina 22 Oktober 1844, sabab hiji-hijina tempat dina Kitab Suci anu nyebut konci ieu nyaéta dina amanat ka garéja Piladélpia.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Jeung konci ti kulawarga Daud ku Kami bakal ditumpangkeun kana taktakna; ku kituna manéhna bakal muka, sarta moal aya nu nutup; jeung manéhna bakal nutup, sarta moal aya nu muka. Yesaya 22:22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
Jeung tuliskeun ka malaikat jamaah di Filadelfia kieu; Kieu saur Anjeunna anu suci, Anjeunna anu sajati, Anjeunna anu nyepeng konci Daud, anu muka, sarta moal aya saurang ogé nu nutup; sarta nutup, jeung moal aya saurang ogé nu muka; Kami terang kana pagawéan maneh: ieu, Kami geus nempatkeun di hareupeun maneh panto anu kabuka, jeung moal aya saurang ogé nu bisa nutup éta: sabab maneh miboga kakuatan saeutik, sarta geus ngajaga pangandika Kami, jeung henteu mungkir kana ngaran Kami. Ieu, Kami baris ngajadikeun maranéhna ti sinagoga Iblis, anu nyebut yén maranéhna urang Yahudi, padahal lain, tapi ngabohong; ieu, Kami baris ngajadikeun maranéhna datang sarta nyembah di hareupeun sampéan suku maneh, jeung nyaho yén Kami geus mikanyaah ka maneh. Ku sabab maneh geus ngajaga pangandika kasabaran Kami, Kami ogé baris ngajaga maneh tina jam cobaan, anu bakal datang ka sakumna dunya, pikeun nguji maranéhna anu cicing di bumi. Ieu, Kami datang gancang: pageuhkeun naon anu aya di maneh, supaya moal aya saurang ogé nu nyokot makuta maneh. Sing saha anu unggul ku Kami bakal dijadikeun tihang di Bait Allah Kami, sarta manéhna moal kaluar deui ti dinya: jeung Kami baris nulis kana dirina ngaran Allah Kami, jeung ngaran kota Allah Kami, nyaéta Yerusalem anyar, anu turun ti sawarga ti Allah Kami: jeung Kami baris nulis kana dirina ngaran anyar Kami. Anu boga ceuli, sing ngadéngékeun naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 3:7–12.
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
Éliakim ngalambangkeun saurang Philadelphian dina mangsa gerakan Millerite anu muka Kamar Nu Mahasuci dina 22 Oktober 1844. Kuring terang yén Kristus, Imam Agung urang, anu muka éta panto dispensasional, tapi Kristus nempatkeun konci éta dina taktak Éliakim putra Hilkia, sarta nyatakeun yén “manéhna baris muka.” Urang geus nepi ka titik anu ku kuring geus dituduhkeun dina awal ieu tulisan.
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
Dina kitab Yesaya aya dalapan welas kali urang manggihan kecap “beban,” tapi tujuh kali di antarana ngawakilan hiji hal anu dipanggul dina taktak, sedengkeun sabelas kali ngawakilan hiji nubuat karuksakan. Dina salah sahiji tina dalapan welas kali éta, kecap anu hartina hiji nubuat karuksakan téh dina waktu anu sarua ogé dipaké pikeun ngawakilan hiji beban anu dipanggul dina taktak.
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
Carita lebak paningal téh nyaritakeun hiji amanat cilaka anu ngahasilkeun dua golongan anu nyembah di Yerusalem. Amanat nubuat anu nandaan dibukana pangadilan téh ditepikeun ku Bapa Miller, sarta éta téh amanat malaikat kahiji anu réngsé nalika panto Tempat Suci ditutup jeung Tempat Pangsuci-pangsucina dibuka dina 22 Oktober 1844. “Beungbeurat” anu ditumpangkeun kana taktak William Miller, anu ku dinya anjeunna dipasihan tugas pikeun mawa ka dunya, nyaéta amanat malaikat kahiji, hiji nubuat cilaka anu réngsé dina 22 Oktober 1844 ku datangna amanat malaikat katilu.
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
“Konci imah Daud rek dipaparin kana taktakna,” sarta disaurkeun, “Dina poé éta,” “paku anu dipancegkeun dina tempat anu pageuh bakal dicabut, dipotong, sarta rubuh; jeung beban anu ngagantung dina éta bakal dipiceun.”
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
Kecap anu ditarjamahkeun jadi “beban” di dieu nyaéta kecap anu nandakeun hiji nubuat ngeunaan kabinasaan, nanging nubuat ngeunaan kabinasaan ieu lain kecap Ibrani anu dipaké ku Yesaya pikeun ngagambarkeun hiji hal anu dipanggul dina taktak. Salaku kecap pikeun nubuat ngeunaan kabinasaan, éta ngandung harti yén konci Daud bakal ditumpangkeun kana taktak Eliakim, putra Hilkia, sarta beban anu aya dina taktakna téh nyaéta hiji nubuat ngeunaan kabinasaan. Ieu hiji kaulinan kecap anu kacida jeroanana!
Sister White says this about a key that is attached to the Bible.
Sadérék White nyarios kieu ngeunaan hiji konci anu napel kana Alkitab.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“Patali jeung Firman Allah aya hiji konci anu muka peti mulia éta, nepi ka mawa kapuasan jeung kabagjaan ka urang. Kuring ngarasa sukur pikeun unggal sinar cahaya. Dina mangsa nu bakal datang, pangalaman-pangalaman anu ayeuna kacida misteriusna pikeun urang bakal dijelaskeun. Aya sawatara pangalaman anu sigana moal kungsi urang pahaman sapinuhna nepi ka nu fana ieu ngagemkeun kaabadian.” Manuscript Releases, volume 17, 261.
Miller’s opening remarks about his dream says this.
Kecap-kecap bubuka Miller ngeunaan impianana nyebut kieu.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.
“Abdi ngimpi yén Allah, ku panangan anu teu katingali, ngirim ka abdi hiji peti leutik anu kacida éndahna pagawéanana, panjangna kira-kira sapuluh inci, pasagina genep inci, dijieun tina kai éboni jeung mutiara anu dipasang kalayan kacida rapihna. Kana peti éta aya konci napel. Abdi geuwat nyandak konci éta sarta muka peti éta, tuluy, matak héran jeung reuwas ka abdi, kapanggih yén éta pinuh ku rupa-rupa permata tina sagala jinis jeung ukuran, inten, batu-batu mulya, jeung duit emas sarta pérak tina unggal ukuran jeung niléy, disusun kalayan éndah dina tempatna séwang-séwangan di jero peti éta; sarta ku susunan anu kitu, éta sakabéhna ngagambarkeun cahaya jeung kamulyaan anu teu aya tandinganana iwal ku panonpoé.” Early Writings, 81.
In James White’s footnotes of the dream, he says this of the key.
Dina catetan handap impian ku James White, anjeunna nyarios kieu ngeunaan konci éta.
The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.
“‘Konci nu napelkeun’ téh cara anjeunna napsirkeun Firman nubuat—ngabandingkeun Kitab Suci jeung Kitab Suci—Alkitab jadi panapsirna sorangan. Ku konci ieu Sadérék Miller muka ‘peti,’ atawa bebeneran agung ngeunaan datangna Gusti ka dunya.” James White.
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
James White ngadamel koméntar kana impian ieu, sarta dina kitu anjeunna nyerat hiji bubuka. Kacida pentingna pikeun ngakuan yén Miller ngalaman impianana jeung medalkeunana dina taun 1847, sahenteuna dua taun sanggeus Kaceuceub Gedé, nalika kaum Adventis Millerit anu baheula ngahiji geus paburencay. Miller kapisah ti gerakan éta, sarta “gerombolan leutik” anu “sumebar ka mana-mana” masih kénéh nandangan kaceuceub éta. Impian Miller nyarita kana kaayaan éta, sarta James White méré koméntar kana éta, sedengkeun Ellen White nyebut kana éta dina cara anu kacida positipna. James White nyerat hiji bubuka pikeun impian éta, ngalebetkeun impianana, tuluy nambihan sababaraha catetan handap kaca. Bubuka anjeunna, impian éta, jeung catetan-catetan handap kaca éta bakal ditempatkeun dina tungtung ieu artikel pikeun anu perelu ngaksés ieu informasi.
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
Yesaya dua puluh dua téh hiji gambaran ngeunaan awal jeung ahir Adventisme. Dina dua riwayat éta aya, sarta bakal aya, hiji pamisahan anu kajadian dina 22 Oktober 1844, tuluy engké deui dina hukum Minggu. Pamisahan dina dua kajadian éta, boh dina awal boh dina ahir, mangrupa kacumponan tina misil sapuluh parawan. Sadérék White ngawartosan ka urang yén parawan-parawan bodo téh nyaéta urang Laodikia. Sebna ngalambangkeun Adventis Laodikia dina awal jeung ahir Adventisme. Eliakim, putra Hilkia, ngalambangkeun Adventis Filadelfia.
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
Tapi Hilkia ogé ngalambangkeun bapa Adventisme, sabab “anjeunna bakal jadi bapa ka pangeusi Yerusalem, jeung ka kulawarga Yuda.” William Miller ku hormat disebut “Bapa Miller.” Ka Miller geus ditumpangkeun “konci Daud” dina taktakna, anu ngalambangkeun métode anjeunna dina nalungtik Kitab Suci, “baris demi baris.”
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
Peti éta nyaéta Alkitab; anjeunna ngagunakeun “konci Daud” anu ngagambarkeun aturan-aturan panapsiran nubuat anu ku anjeunna dipaké pikeun muka bebeneran malaikat kahiji. Aturan-aturan éta, (konci Daud) jeung nubuat karuksakanana (beban) anu kaharti ku konci Daud, digantungkeun “saperti paku dina tempat anu pasti” di Bait Suci. “Paku” éta nyaéta tanggal 22 Oktober 1844. Kecap “paku” hartina pin, paku, atawa patok, anu ngagambarkeun hiji tanda jalan. “Beban,” atawa nubuat karuksakan anu digantungkeun kana éta paku, nyaéta amanat malaikat kahiji, sarta amanat éta nepi ka kacindekan dina tanggal 22 Oktober 1844, nalika nubuat karuksakan éta geus kacumponan tuluy dipiceun, ditegor, sarta ragrag. Éta dipiceun sabab amanat nubuat karuksakan éta geus jadi waktu kaliwat, sarta paku éta tuluy kudu dipindahkeun ka Rohangan Maha Suci, tempat beban karuksakan anu séjén bakal digantungkeun kana éta.
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
Ramalan kabinasaan Miller, anu dipikaharti ku aturan-aturan kenabian anu dilambangkeun minangka “konci Daud,” bakal nancebkeun hiji paku di tempat suci anu bakal nyangga sakabéh kamulyaan imah ramana. Kecap “kamulyaan” dina petikan éta hartina beurat. Anu nyangga beurat hiji imah téh nya éta pondasi imah éta. Karya pondasional Miller nyangga beurat sakabéh cahaya tambahan tina amanat malaikat katilu anu dilambangkeun ku “turunan jeung anu kaluar ti dinya.” Éta nyangga beurat sakabéh rupa-rupa wadah Bait Allah. Jeung pondasi éta geus diteundeun pikeun hiji Bait Allah guna nempatkeun hiji tahta anu mulya.
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
Eliakim putra Hilkia ngawakilan garéja Filadelfia. Eliakim hartina Allah anu ngadegkeun, sabab Eliakim, bapa Yerusalem, ngawakilan William Miller anu ku Allah dipaké pikeun ngadegkeun dasar-dasar umat perjangjian pilihan Allah. Anjeunna nyaéta putra Hilkia, anu asalna tina dua kecap, anu kadua hartina Allah jeung anu kahiji hartina “kalancaran” saperti dina kalancaran nyarita. Hilkia ngawakilan Firman atawa sora Allah, jeung putrana ngawakilan pangwangunan Bait Suci.
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
Dina ahir Adventisme kudu aya hiji nubuat karuksakan, jeung nubuat éta nya éta malaikat katilu tina Wahyu opat welas. Dina ahir kudu aya hiji konci anu geus dilambangkeun ku konci Miller. “Konci” dina jaman urang dumasar kana pangulangan sajarah, jeung utamana kana aturan panyebutan kahiji, anu ngawengku atawa mangrupa prinsip anu dilambangkeun ku Kristus Mantenna minangka Alfa jeung Omega. Kudu aya hiji putra ti Miller. Ku kituna Miller salaku bapa jadi Hilkia, nyaéta Firman PANGERAN, jeung putra Miller téh Eliakim, hartina Allah anu ngangkat. Bapa Miller ngadegkeun bait, sarta putra Miller nangtukeun waktu Laodikea jeung Filadelfia dipisahkeun, jeung jalma-jalma Filadelfia diangkat jadi panji. Kudu aya hiji paku anu dipagerkeun pageuh, tapi lain di tempat suci saperti dina sajarah Miller, tapi di Tempat Nu Maha Suci. Paku éta jeung beban anu digantungkeun kana éta bakal dipiceun dina ahir pesen malaikat katilu sakumaha hal éta dipiceun dina ahir pesen malaikat kahiji. Nalika Mikhael ngadeg sarta masa kasempetan manusa ditutup, nubuat karuksakan éta bakal geus jadi dina kala kaliwat, geus dipiceun, geus dipotong, sarta geus ragrag.
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
Pamisahan atawa panyebaran sanggeus kaliwatna waktos dina taun 1844 bakal kajadian deui dina hukum Minggu. Yesaya dua puluh dua mangrupakeun hiji gambaran ngeunaan kaayaan-kaayaan anu ngabalukarkeun pamisahna urang Adventis Laodikea ti urang Adventis Filadelfia anu lumangsung dina krisis hukum Minggu.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
Jeung ka malaikat jamaah Laodikea tuliskeun kieu: Kieu saur Sang Amin, Saksi anu satia jeung bener, anu jadi awal ciptaan Allah; Kami nyaho kana pagawean maneh, yén maneh lain tiis lain panas: muga-muga maneh tiis atawa panas. Ku sabab éta, lantaran maneh haneut-haneut kuku, lain tiis lain panas, ku Kami rek dimuntahkeun maneh tina sungut Kami. Sabab maneh nyebut, Kami beunghar, geus loba harta banda, jeung teu butuh nanaon deui; padahal maneh teu nyaho yén sabenerna maneh téh sangsara, pikasediheun, miskin, buta, jeung taranjang: Ku sabab éta Kami mere piwuruk ka maneh supaya meuli ti Kami emas anu geus diuji ku seuneu, sangkan maneh beunghar; jeung pakéan bodas, sangkan maneh tiasa dipaparin pakean, jeung sangkan aib kataraan taranjang maneh ulah katémbong; jeung oleskeun salep kana panon maneh, sangkan maneh bisa nenjo. Sakur anu dipikaasih ku Kami, ku Kami ditegor jeung dididik: ku sabab éta sing getol, sarta tobat. Tingali, Kami nangtung di lawang panto, sarta ngetok: lamun aya anu ngadéngé sora Kami, sarta muka pantona, Kami bakal asup ka manéhna, sarta bakal dahar babarengan jeung manéhna, jeung manéhna jeung Kami. Ka anu unggul, ku Kami bakal dipaparin hak pikeun calik babarengan jeung Kami dina tahta Kami, saperti Kami ogé geus unggul, sarta geus calik babarengan jeung Rama Kami dina tahta-Na. Anu boga ceuli, sing ngadéngékeun naon anu didawuhkeun ku Roh ka jamaah-jamaah. Wahyu 3:7–22.
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
Sanggeus bubuka ngeunaan impian éta, James White satuluyna ngalebetkeun éta impian kalayan catetan suku. Abdi teu gaduh masalah jeung panerapan James White kana impian Miller, sanajan kanyataan yén kami geus mindeng medalkeun hiji tafsiran ngeunaan impian éta anu rada béda ti panempoan James White. Pendekatan dasar James White anu béda tina naon anu geus kami medalkeun nyaéta yén anjeunna nempatkeun “permata-permata” éta dina kontéks umat Allah, ari kami ngartos yén permata-permata éta téh bebeneran-bebeneran nubuat. Teu aya kontradiksi, sabab hiji jalma ngagambarkeun naon anu dipikacayana, jeung paburencayna permata-permata sanggeus Great Disappointment ngalambangkeun paburencayna umat Allah SAACAN hukum Minggu. Tapi kanyataan ieu mah pikeun hiji panalungtikan di mangsa nu bakal datang.
James White’s introduction to William Miller’s Dream
Panganteur James White kana Impian William Miller
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“Impian di handap ieu parantos dipedalkeun dina Advent Herald, langkung ti dua taun ka tukang. Harita abdi ningali yén éta écés nandaan pangalaman urang baheula ngeunaan datangna anu kadua, sarta yén Allah masihan éta impian pikeun mangpaat domba-domba anu paburencay.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Di antara tanda-tanda yén poe gedé jeung pikasieuneun ti Gusti geus caket datangna, Allah geus netepkeun impian. Tingali Yoel 2:28–31; Rasul-rasul 2:17–20. Impian bisa datang ku tilu jalan; kahiji, ‘ku lobana urusan.’ Tingali Pdk. 5:3. Kadua, maranéhna anu aya dina pangaruh roh najis jeung panipuan Iblis, bisa meunang impian ku pangaruhna. Tingali Ulangan 8:1–5; Yeremia 23:25–28; 27:9; 29:8; Zakaria 10:2; Yudas 8. Jeung katilu, Allah salawasna geus ngajar, sarta masih kénéh ngajar umat-Na kurang leuwih ku impian, anu datang ngaliwatan palayanan malaikat jeung Roh Suci. Maranéhna anu nangtung dina cahaya écés tina kayaktian bakal nyaho iraha Allah maparin impian ka maranéhna; jeung anu kitu moal kacekel ku tipu daya sarta disasabkeun ku impian-impian palsu.”
“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.
“Jeung Anjeunna ngandika, Dangukeun ayeuna pangandika Kami; lamun aya saurang nabi di antara maraneh, Kami, PANGERAN, bakal ngawanohkeun diri ka anjeunna dina hiji tetenjoan, sarta bakal nyarita ka anjeunna dina hiji impian. Bilangan 12:5.
“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
“Jakub ngandika, ‘Malaikat PANGERAN ngandika ka kaula dina hiji impian.’ Kajadian 31:2. ‘Sarta Allah sumping ka Laban urang Siria dina hiji impian peuting-peuting.’ Kajadian 31:24. Baca impian-impian Yusuf, dina Kajadian 37:5–9, tuluy carita anu matak narik ngeunaan kacumponanana di Mesir.”
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“Di Gibeon PANGERAN nembongan ka Suléman dina impian peuting. 1 Raja-raja 3:5. Gambar agung anu kacida pentingna dina pasal kadua kitab Daniel dipaparin dina impian, kitu deui opat sato galak, jsb. dina pasal katujuh. Nalika Hérodés narékahan ngancurkeun Juru Salamet anu masih orok, Yusup dipélingan dina impian supaya ngungsi ka Mesir. Mateus 2:13.
“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.
“Jeung bakal kajadian dina POÉ-POÉ PAMUNGKAS, saur Allah, Kami bakal ngocorkeun tina Roh Kami ka sakabéh manusa: jeung anak-anak lalaki maranéh jeung anak-anak awéwé maranéh bakal nubuat, jeung para nonoman maranéh bakal ningali tetenjoan, jeung para sepuh maranéh bakal ngalamun impian. Rasul-rasul 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Karunia nubuat, ku jalan impian jeung titingalian, di dieu mangrupakeun buah Roh Suci, sarta dina poé-poé panungtung kudu dinyatakeun kalawan cekap nepi ka jadi hiji tanda. Ieu mangrupa salasahiji karunia garéja Injil.
“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.
“Sareng Mantenna maparin sawatara jadi rasul; sawatara jadi NABI; sawatara jadi panginjil; sawatara deui jadi pangangon jeung guru-guru; Pikeun nyampurnakeun jalma-jalma suci, pikeun pagawean palayanan, pikeun ngawangun awak Kristus.” Epesus 4:11, 12.
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
“Jeung Allah geus netepkeun sawatara urang dina garéja, kahiji rasul-rasul, kadua NABI-NABI, jst. 1 Korinta 7:28.
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“Ulah ngahina kana NUBUATAN. 1 Tesalonika 5:20. Tingali deui Rasul-rasul 13:1; 21:9; Rum 12:6; 1 Korinta 14:1, 24, 39. Nabi-nabi atawa nubuat-nubuat téh dipaparinkeun pikeun ngawangun garéja Kristus; jeung teu aya bukti anu bisa ditepikeun tina Firman Allah, yén éta sakuduna eureun saméméh para panginjil, pastor, jeung guru-guru kudu eureun. Tapi saur nu ngabantah, ‘Geus loba teuing titingalian palsu jeung impian palsu nepi ka kuring teu bisa boga kayakinan kana naon waé nu sarupa kitu.’ Memang leres yén Iblis boga nu palsu pikeun niron. Ti baheula ogé manéhna salawasna boga nabi-nabi palsu, jeung tangtu urang bisa ngaharepkeun éta ayeuna dina jam panungtung ieu, nyaéta mangsa tipu daya jeung kameunanganana. Jalma-jalma anu nolak wahyu-wahyu husus saperti kitu ku sabab aya nu palsu, sarua pantesna lamun maranéhna neruskeun saeutik deui sarta mungkir yén Allah kantos nganyatakeun diri-Na ka manusa dina impian atawa titingalian, sabab nu palsu téh salawasna aya.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Impian jeung tetenjoan téh mangrupakeun sarana anu ku Allah dipaké pikeun nganyatakeun diri-Na ka manusa. Ku jalan sarana ieu Mantenna nyarios ka para nabi; Mantenna parantos nempatkeun kurnia nubuat di antara kurnia-kurnia garéja Injil, sarta parantos ngagolongkeun impian jeung tetenjoan babarengan jeung tanda-tanda séjén tina ‘POÉ-POÉ PANUNGTUNG.’ Amin.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.
“Maksud abdi dina katerangan di luhur nyaéta pikeun ngaleungitkeun bantahan-bantahan ku cara anu nurutkeun Kitab Suci, sarta nyiapkeun pikiran nu maca pikeun anu di handap ieu.” James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
Impian Kadua William Miller
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Kuring ngimpi yén Allah, ku hiji panangan anu teu katingali, ngirim ka kuring hiji peti leutik anu digarap kalayan éndah, panjangna kira-kira sapuluh inci jeung rubakna genep inci pasagi, dijieun tina kai eboni jeung mutiara anu dipasang kalayan rapih tur éndah. Dina peti éta aya konci anu napel. Kuring tuluy nyokot éta konci sarta muka peti éta; tuluy, pikeun kahéranan jeung kagét kuring, kapanggih yén éta peti pinuh ku sagala rupa jeung rupa-rupa ukuran permata, inten, batu mulia, jeung duit emas jeung pérak tina unggal ukuran jeung ajén, disusun kalayan éndah dina tempatna séwang-séwangan di jero peti éta; sarta ku cara kitu disusunna, éta sakabéhna mancarkeun cahaya jeung kamulyaan anu euweuh tandinganana iwal ku panonpoé.
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Kuring nganggap yén lain kawajiban kuring pikeun ngararasakeun ieu panénjo anu endah nyalira, sanajan haté kuring pinuh ku kabungah ku kakeclakan, kaéndahan, jeung ajén eusina. Ku sabab éta, kuring nempatkeun éta dina méja tengah di kamar kuring sarta ngabeberkeun béja yén sakur anu boga kahayang, bisa datang sarta ningali panénjo anu pangmulya jeung pangkaclékna anu kantos katingali ku manusa dina ieu kahirupan.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Jalma-jalma mimiti daratang, mimitina saeutik jumlahna, tapi tuluy beuki loba nepi ka jadi ramé. Waktu maranéhna mimiti ningali kana peti éta, maranéhna héran sarta ngagorowok ku kabungah. Tapi nalika nu nongton beuki nambahan, saréréa mimiti ngaganggu permata-permata éta, nyokotna kaluar tina peti sarta nyebarkeunana dina méja. Kuring mimiti ngarasakeun yén nu boga éta bakal nungtut deui peti jeung permata-permata éta ti panangan kuring; sarta lamun ku kuring diantep nepi ka maranéhna paburencay, kuring moal kungsi bisa nempatkeun deui kana tempatna dina peti éta saperti baheula; sarta karasa yén kuring moal kungsi sanggup nanggung tanggung jawab éta, sabab éta kacida gedéna. Tuluy kuring mimiti nyuhunkeun pisan ka jalma-jalma supaya ulah nyabak éta, atawa nyokotna kaluar tina peti; tapi beuki kuring nyuhunkeun, beuki maranéhna nyebarkeunana; jeung ayeuna maranéhna siga nu nyebarkeun éta ka sakuliah rohangan, dina lanté jeung dina unggal parabot di jero rohangan éta.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“Saterusna kuring ningali yén di antara permata-permata anu asli jeung mata duit anu murni, maranéhna geus nyebarkeun jumlah anu taya kaitungna tina permata-permata palsu jeung mata duit palsu. Kuring kacida benduna ku kalakuan maranéhna anu hina jeung ku teu boga syukurna, tuluy ngadoja jeung nyarékan maranéhna lantaran éta; tapi beuki kuring ngadoja, beuki maranéhna nyebarkeun permata-permata palsu jeung mata duit palsu di antara anu asli.
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Saterusna kuring jadi kaganggu dina jiwa jasmani kuring sarta mimiti ngagunakeun tanaga jasmani pikeun ngadorong maranéhna kaluar ti rohangan; tapi nalika kuring keur ngadorong kaluar hiji, tilu deui asup sarta mawa asup kokotor, serutan, keusik, jeung rupa-rupa runtah, nepi ka maranéhna nutupan sakabéh permata sajati, inten, jeung koin, anu sakumna henteu katingali deui. Maranéhna ogé ngaruksak peti leutik kuring jadi sempalan-sempalan sarta nyebarkeunana di antara runtah éta. Kuring nyangka euweuh saurang ogé anu nganggap kasedih kuring atawa amarah kuring. Kuring jadi kacida pundungna jeung pegat sumanget, tuluy diuk sarta ceurik.”
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Salila kami ngéling-ngéling jeung ngaduhung ku sabab kaleungitan abdi anu kacida gedéna jeung tanggung jawab abdi, abdi émut ka Allah, tuluy neneda kalayan sajero-jerona supaya Mantenna ngutus pitulung ka abdi. Harita kénéh panto kabuka, sarta saurang lalaki asup ka jero kamar, mangka sakumna jalma tuluy kaluar ti dinya; sarta anjeunna, bari nyepeng sikat kokotor dina pananganna, muka jandéla-jandéla, tuluy ngawitan nyapuan kokotor jeung rongsokan tina kamar éta.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Abdi ngajerit ka anjeunna sangkan ulah, sabab aya sawatara batu mulia anu sumebar di antara puing-puing.”
“He told me to ‘fear not,’ for he would ‘take care of them.’
Mantenna maréntahkeun ka sim kuring, “ulah sieun,” sabab Anjeunna bakal “ngurus maranéhna.”
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Saterusna, nalika anjeunna nyapuan lebu jeung runtah, permata palsu jeung duit logam palsu, éta kabéh ngalayang naék tuluy kaluar ngaliwatan jandéla lir méga, sarta kabawa ku angin. Dina haribub éta kuring nutup panon sakeudeung; barang muka deui, runtah téh geus béak kabéhna. Permata-permata anu mulia, intan-intan, duit logam emas jeung pérak, ngagolér paburencay kalawan loba pisan di sakuliah kamar.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Tuluy anjeunna nempatkeun kana méja hiji peti, leuwih gedé sarta leuwih éndah batan nu baheula, tuluy ngempelkeun permata-permata, inten-inten, jeung koin-koin ku sakeupeul-sakeupeul, sarta ngalungkeunana kana éta peti, nepi ka teu aya hiji ogé nu kari, sanajan sawatara inten henteu leuwih gedé batan tungtung jarum.
“He then called upon me to ‘come and see.’
“Saterusna anjeunna nyaur ka kuring sangkan ‘sumping jeung tingali.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Kuring niténan kana peti éta, tapi panon kuring kagumantungan ku paningal éta. Maranéhna ngagurilap kalayan kamulyaan sapuluh kali leuwih agung tibatan kamulyaan maranéhna baheula. Kuring nyangka yén maranéhna geus digosok ku keusik ku tapak suku jalma-jalma jahat anu geus ngaburak-barikkeun sarta nginjak-nginjak maranéhna kana lebu. Maranéhna disusun dina tatanan anu éndah di jero peti éta, unggal hiji dina tempatna, tanpa aya katénjo tanda kasusah ti jalma anu ngalungkeun maranéhna ka dinya. Kuring ngagorowok ku kabungah anu kacida, sarta gorowok éta ngahudangkeun kuring.” Early Writings, 81–83.
James White’s Footnotes
Catetan Suku James White
“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
“‘Peti’ éta ngalambangkeun bebeneran-bebeneran agung dina Alkitab, anu patali jeung kadatangan kadua Gusti urang Yesus Kristus, anu dipasihkeun ka Sadérék Miller pikeun diumumkeun ka sakuliah dunya.
“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“‘Konci anu napel’ téh nya éta cara anjeunna napsirkeun Firman nubuat—ngabandingkeun Kitab Suci jeung Kitab Suci—Alkitab téh juru tafsir pikeun dirina sorangan. Kalawan konci ieu Sadérék Miller muka ‘peti,’ nyaéta bebeneran agung ngeunaan kadatangan ka dunya.
“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“‘Jalma-jalma mimiti daratang, mimitina mah saeutik kénéh jumlahna, tapi beuki lila beuki jadi riungan anu réa.’ Nalika pangajaran ngeunaan Advent mimiti diwartakeun ku Sadérék Miller, sarta ku sababaraha urang séjén anu saeutik pisan, pangaruhna can pati gedé, sarta ngan saeutik pisan jalma anu dihudangkeun ku éta; tapi ti taun 1840 nepi ka 1844, di mana waé éta diwartakeun, sakumna masarakat kagugah.”
“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
“‘Permata, inten, jeung sajabana’ anu ‘rupi-rupi sagala rupa jeung ukuranana’ sahingga ‘kacida endahna disusun dina tempatna séwang-séwangan di jero peti éta’ ngalambangkeun barudak Allah, [Malachi 3:17,] ti sakumna garéja, jeung ti ampir unggal kalungguhan jeung kaayaan hirup, anu narima iman advent, sarta katempo nyekel pendirian anu teges dina kalungguhanana séwang-séwangan, dina perkara suci bebeneran. Nalika maranéhna maju dina tatanan ieu, masing-masing merhatikeun kawajibanana sorangan, sarta leumpang kalayan handap asor di payuneun Allah, ‘maranéhna mancarkeun cahaya jeung kamulyaan’ ka dunya, anu tandinganana ngan ukur garéja dina jaman rasul-rasul. Amanat éta, [Revelation 14:6, 7] sumebar saolah-olah dina jangjang angin, jeung uleman, ‘Hayu, sabab sagala perkara ayeuna geus sadia,’ [Luke 14:17.] sumebar kalayan kakawasaan jeung pangaruh.”
“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.
“Nalika malaikat nu hiber [Wahyu 14:6, 7.] mimiti ngawawarkeun Injil langgeng, ‘Sieun ka Allah, sarta pasrahkeun kamulyaan ka Anjeunna; sabab geus datang jam pangadilan-Na,’ loba jalma ngagorowok ku kabungah dina ngarep-ngarep datangna Isa, jeung pamulihan sagala rupa; ari maranéhna, anu satuluyna nentang, nyeungseurikeun, sarta ngaguyonkeun bebeneran anu saheulaanan ngeusi aranjeunna ku kabungah. Maranéhna ngaganggu sarta nyebarkeun permata-permata. Ieu mawa urang kana usum gugur taun 1844, nalika mimiti mangsa paburak-barik. Catet ieu: nya éta jalma-jalma anu baheula ‘ngagorowok ku kabungah’ anu ngaganggu sarta nyebarkeun permata-permata. Jeung teu aya anu geus sakitu éféktifna ngaburak-barikkeun kawanan, sarta nyasabkeun maranéhna ti saprak 1844, iwal ti jalma-jalma anu baheula ngawawarkeun bebeneran, sarta bungah di jerona; tapi ti harita geus mungkir kana karya Allah, jeung kana kalumangsungan nubuat dina pangalaman advent urang baheula.”
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
Kasaksian Brother Miller, salila sababaraha bulan sanggeus panjerit Tengah Peuting, dina bulan katujuh, taun 1844, nya éta yén panto geus katutup, sarta yén gerakan Advent téh mangrupa kacumponan nubuat, jeung yén urang geus leres dina ngawawarkeun waktu. Saterusna anjeunna ngadesek dulur-dulurna, ngaliwatan Advent Herald, sangkan pageuh nyekel, sabar, sarta ulah silih ngarasula; sarta Allah baris geura ngabenerkeun maranéhna ku sabab geus ngawawarkeun waktu. Ku jalan kitu anjeunna ngabela perhiasan-perhiasan éta, bari anjeunna ngarasa “tanggung jawab”-na pikeun maranéhna, sarta yén “éta bakal pohara gedéna.”
“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.
“‘Permata palsu jeung duit logam tiruan’ anu paburencay di antara nu asli, écés ngalambangkeun jalma-jalma anu tobatna palsu, atawa ‘barudak asing,’ [Hosea 5:7.] saprak panto ditutup dina taun 1844.
“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.
“Peti” kadua anu “jauh leuwih gedé sarta leuwih endah tibatan anu kahiji,” anu ka jerona “permata-permata,” “inten-inten,” jeung “duit logam” anu paburencay téh dikumpulkeun, ngalambangkeun widang lega tina bebeneran kiwari anu hirup, anu ka jerona rombongan domba anu paburencay bakal dihimpun, nyaéta 144.000, sakumna maranéhna miboga meterai Allah anu hirup. Teu hiji ogé tina inten-inten anu mulya bakal diantep dina poék. Sanajan aya anu “teu leuwih gedé batan tungtung jarum,” maranéhna moal kaliwat, sarta moal ditinggalkeun dina poé ieu nalika Allah keur ngumpulkeun permata-permata-Na. [Malaki 3:16–18.] Anjeunna tiasa ngutus malaikat-malaikat-Na sarta ngagancangkeun maranéhna ka luar, sakumaha Anjeunna ngaluarkeun Lot ti Sodom. “Pagawean anu pondok bakal dipigawe ku Gusti di bumi.” “Anjeunna bakal nyingget éta dina kaadilan.” Tingali Rum 9:28.
“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“‘Lebu jeung serbuk kai, keusik, jeung sagala rupa runtah,’ ngalambangkeun rupa-rupa kasalahan anu loba pisan anu geus diasupkeun ka antara jalma-jalma anu percaya kana kadatangan anu kadua, ti saprak usum gugur taun 1844. Di dieu kuring baris nyebutkeun sawatara di antarana.
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.
“1. Sikap anu ku sawatara ‘pangangon’ dicokot kalayan sombong teu pantes, pas sanggeus pamenta Tengah Peuting ditepikeun, nyaéta yén kakuatan ngalemberehkeun anu khidmat ti Roh Suci anu ngiringan gerakan bulan katujuh téh mangrupa pangaruh mesmerisme. George Storrs kaasup di antara nu pangheulana nyokot sikap ieu. Tingal tulisan-tulisanana dina bagian ahir taun 1844, dina Midnight Cry, anu waktu harita diterbitkeun di kota New York. J. V. Himes, dina Konperénsi Albany dina cinyusu taun 1845, nyarios yén gerakan bulan katujuh ngahasilkeun mesmerisme nepi ka jero tujuh suku. Ieu dicarioskeun ka abdi ku saurang anu hadir di dinya, sarta ngadangu éta ucapan. Nu séjén anu kungsi nyokot bagian aktip dina pamenta bulan katujuh saprak harita geus nyatakeun yén gerakan éta téh pagawéan Iblis. Nganggap pagawéan Kristus jeung Roh Suci asalna ti Iblis, dina jaman Jurusalamet urang, téh hujat; jeung ayeuna ogé hujat.”
“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.
“2. Lobana pancobaan ngeunaan waktu anu tangtu. Kusabab 2300 poé éta réngsé dina taun 1844, geus sababaraha kali waktu anu ditangtukeun ku rupa-rupa jalma pikeun pangtungtungna. Ku ngalakukeun kitu maranéhna geus ngaleungitkeun ‘landmarks,’ sarta geus nyumebarkeun poék jeung karaguan ka sakuliah gerakan advent.”
“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’
“3. Spiritualisme jeung sagala rupa khayalan sarta kalobaan-lobaanana. Akal licik Iblis ieu, anu geus ngalantarankeun hiji pagawean pati anu pikasieuneun, kacida merenahna digambarkeun ku ‘serutan kai,’ jeung ‘sagala rupa runtah.’ Loba di antara maranéhanana anu nginum nepi ka tuntas racun spiritualisme ngakuan bebeneran tina pangalaman advent urang baheula, sarta ku kanyataan ieu loba anu geus dijieun percaya yén spiritualisme téh buah alamiah tina kayakinan yén Allah mingpin gerakan advent anu agung dina taun 1843 jeung 1844. Petrus, nalika nyarioskeun ngeunaan jalma-jalma anu bakal ‘mawa asup bid’ah-bid’ah anu ngabalukarkeun kabinasaan, malah mungkir ka Gusti anu geus nebus maranéhanana,’ nyebutkeun, ‘KU SABAB MARANÉHANA JALAN KABENERAN BAKAL DIUCAPKEUN GORÉNG.’”
“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“4. S. S. Snow nu ngaku yén dirina ‘Elijah Nabi’” Jalma ieu, dina lalampahan hirupna anu anéh tur liar, ogé geus maénkeun bagianna dina pagawéan pati ieu, sarta lampah hirupna geus boga kacenderungan pikeun ngajatuhkeun kana hina kaayaan anu sajati pikeun para wali anu ngadagoan, dina pikiran loba jiwa anu jujur.
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.
“Kan katalog kasalahan ieu ku sim kuring tiasa ditambahan ku seueur deui, saperti ‘sarébu taun’ dina Wahyu 20:4, 7, anu geus kaliwat, 144.000 dina Wahyu 7:4; 14:1, maranéhanana anu ‘hudang tuluy kaluar ti kuburan-kuburan’ sanggeus gugahna Kristus, doktrin henteu digawe, doktrin karuksakan orok-orok, jst. jst.
“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
“Kasalahan-kasalahan ieu disebarkeun kalawan kacida getolna, sarta terus didorongkeun ka pasamuan anu keur ngadagoan, nepi ka dina waktu Sadérék Miller meunang éta impian, intan-intan sajati ‘disingkirkeun tina paningal,’ sarta kecap nabi jadi merenah—‘Jeung pangadilan dipalingkeun ka tukang, jeung kaadilan nangtung jauh,’ jst. jst. Tingali Yesaya 59:14. Dina waktu éta teu aya hiji ogé koran Advent di ieu nagri anu ngabélaan perkara bebeneran kiwari. The Day-Dawn, nya éta anu panungtung ngabéla posisi anu leres tina rombongan leutik éta; tapi éta pupus sababaraha bulan saméméh Gusti masihan ka Sadérék Miller ieu impian; sarta dina perjuangan pamungkasna saméméh maot, éta ngarahkeun para santo anu capé jeung ngareret ka taun 1877, harita tilu puluh taun kénéh di hareup, minangka waktu pikeun pangluputan pamungkas maranéhna. Aduh! aduh! Teu anéh lamun Sadérék Miller dina impianana, ‘lungguh sarta ceurik’ ku sabab kaayaan anu kacida hanjakalna ieu.”
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
“Sadérék Miller mareuman panonna dina maotna, 22 Désémber 1849, anu ngalaksanakeun kecap-kecap di handap ieu dina impianana, ‘Dina kasibukan éta sim kuring mareuman panon sakedapan.’ Ieu kalaksananaan anu endah téh kacida écésna nepi ka moal aya saurang ogé anu gagal ningalina.
“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“Peti éta ngalambangkeun bebeneran Advent anu ku Sadérék Miller geus diumumkeun ka dunya, sakumaha geus digariskeun ku misil ngeunaan sapuluh parawan. [Matthew 25:1–11.] Kahiji, waktuna, 1843; kadua, mangsa tundana; katilu, panyambat tengah wengi, dina bulan katujuh, 1844, jeung kaopat, panto anu ditutup. Teu aya saurang ogé anu geus maca tulisan-tulisan Advent kadatangan kadua ti saprak 1843 anu bakal mungkir yén Sadérék Miller geus ngadukung ieu opat perkara anu penting dina sajarah Advent. Ieu sistem bebeneran anu sajajar, atawa ‘peti,’ geus diruksak jadi sapotong-sapotong, tuluy paburencay di antara runtah ku jalma-jalma anu geus nampik pangalaman maranéhna sorangan, sarta anu geus mungkir kana bebeneran-bebeneran éta pisan anu ku maranéhna, babarengan jeung Sadérék Miller, geus dikhotbahkeun kalayan taya sieun ka dunya.”
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
“Jemaat éta bakal murni sarta ‘tanpa cacad di payuneun tahta Allah,’ sanggeus maranéhna ngaku sagala kalepatan, kakurangan, jeung dosa-dosana, sarta sanggeus éta kabéh dikumbah ku getih Kristus jeung dipupuskeun, maranéhna bakal tanpa ‘noda atawa kerut, atawa naon baé anu sarupa kitu.’ Tuluy maranéhna bakal ngagenclang kalayan ‘sapuluh kali kamulyaan maranéhna nu baheula.’” JAMES WHITE Oswego, Méi, 1850.