The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.
Aspék anu ku sim kuring geus ditunjukkeun—anu sigana henteu katingali ku Stephen Haskell, sanajan ku pangakuanana kana bebeneran-bebeneran anu ngajentrekeun kanyataan ieu anjeunna sabenerna ngajungjung éta—nyaéta yén dina sajarah ahir Israél kuna, dina waktos anu sarua kapanggih ogé mimiti Israél modérn nu tumpang-tindih dina période sajarah anu sarua. Nalika Kristus keur netepkeun perjangjian jeung loba jalma salila saminggu (dua rébu lima ratus dua puluh poé), Israél kuna keur ngalaman pangalaman Laodikia, caket kana kaayaan rék dimuntahkeun kaluar tina sungut Gusti. Dina waktos anu sarua Israél modérn keur ngalaman pangalaman Épesus. Laodikia-na Israél kuna keur dipaburencaykeun, jeung Épesus-na Israél modérn keur dikumpulkeun dina sajarah anu sarua pisan.
And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.
Sareng “enya,” lamun aranjeun keur nanya, sim kuring sadar yén minggu nalika Kristus netepkeun perjangjian dina minuhan Daniel pasal salapan, anu dimimitian dina baptisan-Na sarta dipungkas ku rajamna Stefanus, lain sacara harfiah dua rébu lima ratus dua puluh poé; tapi sacara profétis tangtu pisan kitu, sabab dina profési hiji taun sarua jeung tilu ratus genep puluh poé. Tilu ratus genep puluh poé dikali tujuh jadi dua rébu lima ratus dua puluh poé, sarta “pas di tengah-tengahna” tina minggu profétis éta nyaéta salib. Sacara profétis Kristus nempatkeun salib pas di tengah-tengah jaman profétis dua rébu lima ratus dua puluh poé éta, ku kituna nembongkeun yén “tujuh kali” dina Imamat dua puluh genep ditetepkeun sarta diteguhkeun ku salib Kristus. Henteu kabeneran yén nalika Sister White ngawulang, sakumaha anu anjeunna lakukeun, yén duanana méja suci Habakuk—bagan 1843 jeung 1850—ngagaduhan nubuat dua rébu lima ratus dua puluh taun pas di tengah bagan, sarta duanana bagan ngagaduhan salib pas di tengah ilustrasi éta.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Alkitab ngandung sakabéh prinsip anu diperlukeun ku manusa pikeun kaharti sangkan pantes, boh pikeun kahirupan ieu boh pikeun kahirupan nu bakal datang. Jeung prinsip-prinsip ieu bisa kaharti ku sakumna jalma. Teu saurang ogé anu miboga sumanget pikeun ngahargaan pangajaranana bisa maca hiji petikan waé tina Alkitab tanpa meunang ti dinya hiji pamikiran anu mangpaat. Tapi pangajaran Alkitab anu pangajénna henteu bisa kahontal ku ulikan anu ngan sakapeung atawa anu papisah-pisah. Sistim bebeneran anu agung di jerona henteu dipidangkeun ku cara anu bisa katémbong ku nu maca anu gagabah atawa anu teu taliti. Loba tina kabeungharanana nyumput jauh handapeun beungeutna, sarta ngan bisa dihontal ku panalungtikan anu rajin jeung ku usaha anu terus-terusan. Bebeneran-bebeneran anu ngahiji ngawangun sakabéh anu agung téh kudu dipilarian jeung dikumpulkeun, “di dieu saeutik, di ditu saeutik.” Yesaya 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Lamun ku kituna ditalungtik nepi ka tuntas sarta dihimpun babarengan, éta bakal kapanggih luyu sampurna hiji jeung nu séjén. Unggal Injil mangrupa panambah kana nu séjénna, unggal nubuat mangrupa panjelasan pikeun nubuat anu séjén, unggal bebeneran mangrupa pamekaran tina bebeneran séjén. Lambang-lambang dina tata agama Yahudi dijentrekeun ku Injil. Unggal asas dina firman Allah miboga tempatna, unggal kanyataan miboga patalina. Jeung sakabéh wangunan éta, dina rarancang jeung palaksanaanna, mere kasaksian ngeunaan Pangarangna. Wangunan saperti kitu moal bisa digagas atawa diwujudkeun ku pikiran naon baé iwal ku pikiran Anu Teu Aya Watesna.” Education, 123.
Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.
Salian ti prinsip yén unggal tina tujuh garéja diulang deui dina sajarah Millerite jeung ogé dina sajarah urang, aya deui hiji prinsip penting anu diaku ku Adventisme awal. Prinsip éta némbongkeun yén garis-garis nubuat “internal jeung eksternal” tina sajarah anu sarua dipaké ku Roh Suci pikeun ngedalkeun bebeneran. Miller ngaku ieu sarta langsung ngajarkeunana. Anjeunna kalayan bener ngajarkeun yén tujuh meterai dina Wahyu ngagambarkeun sajarah anu sajajar jeung garéja-garéja, tapi dina ilustrasi sajajar éta meterai-meterai ngagambarkeun hiji bebeneran eksternal, sedengkeun garéja-garéja ngagambarkeun hiji bebeneran internal tina sajarah anu sarua. Uriah Smith ogé nyangking prinsip ieu sarta ngagunakeun kecap-kecap “internal” jeung “eksternal,” anu, numutkeun pamadegan kuring, mangrupa cara anu panghadéna pikeun ngébréhkeun dua garis sajajar éta.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Segel-segel téh dipidangkeun ka urang dina bab ka-4, ka-5, jeung ka-6 tina Wahyu. Adegan-adegan anu dipidangkeun dina handapeun segel-segel ieu katingal dina Wahyu 6, sarta ayat kahiji tina Wahyu 8. Jelas yén éta ngawengku kajadian-kajadian anu patalina jeung garéja ti mimiti kabukana jaman pamaréntahan rahmat ieu nepi ka sumpingna Kristus.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Bari tujuh garéja nampilkeun sajarah internal garéja, tujuh segel ngaguar kajadian-kajadian gedé dina sajarah éksternalna.” Uriah Smith, The Biblical Institute, 253.
We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.
Ayeuna urang baris ngamimitian panalungtikan urang ngeunaan tujuh jamaah. Penting pikeun ngakuan yén dua jamaah anu kahiji sarta deuih, jamaah anu katilu jeung kaopat, miboga hubungan “sabab jeung akibat” anu nungtut supaya éta dipaluruh babarengan. Smirna téh jamaah anu ngalambangkeun jalma-jalma anu dianiaya ku Roma, sedengkeun Epesus téh jamaah anu mawa Injil ka sakuliah dunya.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Di Antiokhia lah murid-murid téh mimiti disebut urang Kristen. Ngaran éta dipasihkeun ka maranéhna lantaran Kristus jadi poko utama dina pangwawaran, pangajaran, jeung paguneman maranéhna. Teu eureun-eureun maranéhna nyaritakeun deui kajadian-kajadian anu lumangsung salila poé-poé palayanan-Na di bumi, nalika murid-murid-Na dipaparin berkah ku ayana pribadi-Na di tengah maranéhna. Kalawan taya capéna maranéhna ngulik jeung medar pangajaran-pangajaran-Na sarta mujijat-mujijat panyageuranna. Kalawan biwir ngageter jeung panon pinuh ku cimata maranéhna nyarita ngeunaan kasangsaraan-Na di taman, panghianatan ka Anjeunna, pangadilan, jeung palangsalib-Na, kasabaran jeung handap asor anu ku éta Anjeunna nanggung hinaan jeung panyiksaan anu ditumpangkeun ka Anjeunna ku musuh-musuh-Na, sarta welas asih anu ilahi anu ku éta Anjeunna ngadoakeun jalma-jalma anu nganiaya Anjeunna. Kabangkitan-Na jeung kanaékan-Na ka sawarga, sarta padamelan-Na di sawarga minangka Panganteur pikeun manusa anu geus ragrag kana dosa, jadi jejer-jejer anu matak kabungah pikeun terus didugikeun ku maranéhna. Mémang pantes bangsa-bangsa kapir nyebut maranéhna urang Kristen, sabab maranéhna ngawawarkeun Kristus sarta nepikeun doa-doa maranéhna ka Allah ngaliwatan Anjeunna.
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Mantenna Allah anu maparin ka maranéhna jenengan Kristen. Ieu teh jenengan karajaan, dipaparinkeun ka sakur anu ngahijikeun dirina ka Kristus. Ngeunaan ieu jenengan Yakobus engké nulis, ‘Naha lain jelema-jelema beunghar anu nindes aranjeun, sarta nyered aranjeun ka payuneun pangadilan? Naha lain maranéhna anu ngahujat eta jenengan anu mulya, anu ku eta aranjeun disebut?’ James 2:6, 7. Jeung Petrus nyatakeun, ‘Lamun aya jalma sangsara minangka urang Kristen, ulah manehna era; tapi hayu manehna ngamulyakeun Allah ku hal eta.’ ‘Lamun aranjeun dipoyok ku sabab jenengan Kristus, bagja aranjeun; sabab Roh kamulyaan jeung Roh Allah netep dina aranjeun.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”
Garéja Epesus ngawakilan garéja mimiti anu hirup “saleh dina Kristus Yesus,” anu mangrupa hiji “sabab” nu salawasna ngahasilkeun hiji “akibat.”
Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.
Enya, sarta sakumna anu hayang hirup kalayan saleh dina Kristus Yesus bakal nandangan panganiayaan. 2 Timoteus 3:12.
The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.
Kakudusan garéja Epesus ngabalukarkeun panganiayaan anu dilambangkeun ku garéja Smirna. Dua garéja éta ngawakilan hubungan sabab jeung akibat, sarta akibatna nungtut supaya didahuluan ku sabab. Panganiayaan dina krisis hukum Minggu dipicu ku hiji manifestasi tina naon anu ku Sister White disebut “kakudusan purba.” Hiji kakudusan anu geus digambarkeun dina sajarah-sajarah baheula, atawa sajarah purba.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
“Sanajan kamerosotan iman jeung kasalehan geus nyebar lega, aya para pangikut Kristus anu sajati di gereja-gereja ieu. Saméméh pamariksaan panungtungan tina hukuman-hukuman Allah tumiba ka bumi, bakal aya di antara umat Gusti hiji hudangna deui kasalehan mula-mula anu can kungsi kasaksian ti saprak jaman rasul-rasul. Roh jeung kakawasaan Allah bakal dicurahkeun ka anak-anak-Na. Dina mangsa éta, loba jalma bakal misahkeun dirina tina gereja-gereja anu di jerona kanyaah ka dunya ieu geus ngaganti kanyaah ka Allah jeung ka pangandika-Na. Loba, boh para palayan boh umat, bakal kalayan bungah narima bebeneran-bebeneran agung anu ku Allah geus diparéntahkeun supaya diproklamasikeun dina waktu ieu pikeun nyiapkeun hiji umat pikeun kadatangan Gusti anu kadua kalina. Musuh jiwa-jiwa hayang ngahalangan pagawean ieu; sarta saméméh waktuna pikeun gerakan saperti kitu datang, manéhna bakal narékahan pikeun nyegahna ku ngawanohkeun anu palsu. Dina gereja-gereja anu bisa dibawa ku manéhna kana kakawasaan panipuanana, manéhna bakal ngajadikeun saolah-olah berkah husus Allah keur dicurahkeun; bakal katémbong naon anu disangka minat agama anu gedé. Réréana jalma bakal ngagung-gung yén Allah keur damel kalayan ajaib pikeun maranéhna, padahal pagawean éta asalna tina roh anu séjén. Dina kedok kaagamaan, Iblis bakal narékahan ngalegaan pangaruhna ka sakuliah dunya Kristen.” The Great Controversy, 464.
The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”
Panggero Tengah Wengi tina “poé-poé panungtungan” nyaéta hudangna deui “kasalehan purba” anu diidentifikasi dina petikan éta. Ieu téh hiji hudangna deui anu lumangsung dina hiji gerakan, lain dina hiji garéja. Sajarah anu dipaké ku Sister White pikeun ngagambarkeun hudangna deui éta nyaéta sajarah “mangsa para rasul,” anu dilambangkeun ku garéja Epesus. Hudangna deui éta bakal ngahasilkeun “panganiayaan.”
“Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.
“Loba anu bakal dipanjara, loba anu bakal ngungsi pikeun nyalametkeun nyawana ti kota-kota jeung lembur-lembur, sarta loba anu bakal jadi martir demi Kristus ku sabab tetep nangtung ngabéla bebeneran.” Selected Messages, buku 3, 397.
The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.
“Kahirupan Kristus di bumi” dina petikan salajengna ngawakilan awal garéja Epesus, tapi éta ogé ngalambangkeun sajarah Adventisme Laodikea dina ahir dunya.
“‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.
“‘Pangadilan dibalikeun ka tukang, jeung kaadilan nangtung jauh; sabab kayaktian geus ragrag di jalan, jeung kajujuran teu bisa asup. Enya, kayaktian geus sirna; jeung sing saha anu nyingkahan kajahatan ngajadikeun dirina sasaran rampasan.’ Yesaya 59:14, 15. Ieu kacumponan dina kahirupan Kristus di bumi. Anjeunna satia kana parentah-parentah Allah, bari nyingkirkeun tradisi jeung tuntutan manusa anu geus diagungkeun ngagantikeun éta. Ku sabab ieu Anjeunna dipikabenci jeung dianiaya. Sajarah ieu diulang deui.” Christ’s Object Lessons, 170.
The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.
Pangalaman anu dilambangkeun ku Epesus lumangsung dina waktu anu sarua jeung pangalaman Laodikia. Urang Yahudi anu resep ngabantah éta nya éta jalma-jalma Laodikia tina Israil baheula, sedengkeun Kristus jeung murid-murid-Na nya éta jalma-jalma Epesus tina Israil modéren. Yohanes Pembaptis ngenalkeun garéja Epesus, sarta anjeunna ngalambangkeun garéja dina “poé-poé panungtungan” anu dilawan ku jalma-jalma Laodikia, anu nyebut dirina urang Yahudi, padahal maranéhna lain.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Pagawean Yohanes Pembaptis, jeung pagawean jalma-jalma anu dina poé-poé panungtungan indit maju dina sumanget jeung kakawasaan Élia pikeun ngahudangkeun rahayat tina kalalaworaan maranéhna, dina loba hal sarua. Pagaweanana téh mangrupa hiji perlambang tina pagawean anu kudu dipigawé dina jaman ieu. Kristus bakal sumping kadua kalina pikeun ngahakiman dunya kalayan kaadilan. Utusan-utusan Allah anu mawa amanat panungtungan panggeuing anu kudu dipasihkeun ka dunya, kudu nyiapkeun jalan pikeun kadatangan Kristus anu kadua, sakumaha Yohanes nyiapkeun jalan pikeun kadatangan-Na anu kahiji. Dina pagawean panyiapkeun ieu, ‘unggal lebak bakal ditinggikeun, jeung unggal gunung bakal direndahkeun; anu bengkok bakal dijadikeun lempeng, jeung tempat-tempat anu kasar jadi rata,’ sabab sajarah bakal kaulang deui, sarta sakali deui ‘kamulyaan PANGERAN bakal dinyatakeun, jeung sakumna manusa bakal ningali éta babarengan; sabab sungut PANGERAN geus ngandika éta.’” Southern Watchman, 21 Maret 1905.
Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.
Epesus téh “sabab” sarta Smirna téh “akibat.” Pergamus jeung Tiatira ogé ngagambarkeun hubungan sabab-jeung-akibat. Pergamus nyaéta garéja kompromi anu ngarusak Kakristenan ku ngahijikeunana jeung paganisme. Garéja Kristen ragrag nalika narima anggapan yén mungkin waé panyembahan brahala paganisme hirup babarengan dina wates-watesna. Kaisar Konstantinus mangrupakeun lambang tina sajarah kompromi éta, sarta kalungguhan profétisna nyaéta ngahasilkeun panyimpangan ti Kakristenan sajati saméméh kapausan dinyatakeun.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.
Ulah aya saurang ogé anu nipu maranéh ku rupa-rupa cara; sabab poé éta moal datang, iwal mun mimitina geus datang murtad, sarta jalma dosa éta geus dinyatakeun, nyaéta anak kabinasaan; anu ngalawan sarta ngangkat dirina saluhureun sagala anu disebut Allah atawa anu disembah; nepi ka manéhna, saolah-olah Allah, lungguh di Bait Allah, bari némbongkeun dirina yén manéhna téh Allah. Naha maranéh teu émut, yén waktu kuring masih aya jeung maranéh, kuring geus nyaritakeun ieu hal-hal ka maranéh? Jeung ayeuna maranéh nyaho naon anu nahan, supaya manéhna dinyatakeun dina waktuna. Sabab rusiah kajahatan téh geus mimiti digawé; ngan hiji anu ayeuna nahan éta bakal terus nahan nepi ka manéhna disingkirkeun tina jalan. Jeung tuluy éta Jalma Jahat bakal dinyatakeun, anu ku Gusti bakal dibinasakeun ku napas tina sungut-Na, sarta bakal dimusnahkeun ku caangna kadatangan-Na. 2 Tesalonika 2:3–8.
The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.
Garéja Pergamos téh nya éta “sababna,” sedengkeun Tiatira nya éta “akibatna.” Nabi Daniel remen ngagambarkeun sajarah paganisme nu méré jalan ka kapapaan, sarta kamurtadan nu miheulaan ngadegna kapapaan anu dicirian ku Paulus dibahas dina Daniel sabelas.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.
Sabab kapal-kapal ti Kitim bakal datang ngalawan anjeunna; ku sabab eta anjeunna bakal nalangsa, tuluy mulang, sarta murka ka perjangjian anu suci; kitu keneh anu bakal dipilampahna; anjeunna malah bakal mulang deui, sarta sapaham jeung jalma-jalma anu ninggalkeun perjangjian anu suci. Jeung pasukan-pasukan bakal nangtung di pihakna, sarta maranéhna bakal ngotoran tempat suci benteng, sarta bakal ngaleungitkeun kurban sapopoe, jeung maranéhna bakal nempatkeun kajijikeun anu nyababkeun kasunyatan. Daniel 11:30–31.
The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.
Gereja kompromi anu murtad saméméh kakawasaan kapausan dinyatakeun dina sajarah digambarkeun ku Daniel salaku “maranéhna anu” ninggalkeun “perjangjian anu suci.” Sanggeus maranéhna ninggalkeun éta perjangjian, kakawasaan kapausan, anu ku Daniel digambarkeun minangka “kajijikeun anu ngadatangkeun karuksakan,” ditetepkeun dina tahta bumi. Sister White nangtukeun genep ayat panungtungan tina Daniel pasal sabelas nalika manéhna nyatakeun yén, “nubuatan dina Daniel pasal sabelas geus ampir ngahontal kacumponan lengkepna.” Genep ayat panungtungan éta mangrupakeun kacumponan pamungkas tina Daniel pasal sabelas, sarta manéhna ngajar yén sajarah anu digambarkeun ku éta ayat-ayat pamungkas geus ditipologikeun ku Daniel 11:30–36, anu ngaidentipikasi “sabab jeung akibat” sajarah anu digambarkeun ku Pergamos jeung Tiatira.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Urang teu boga waktu pikeun dipiceun. Mangsa-mangsa kasusah aya di hareupeun urang. Dunya keur kaguncang ku sumanget perang. Moal lila deui, kajadian-kajadian kasusah anu disebutkeun dina nubuat bakal lumangsung. Nubuat dina Daniel pasal kasabelas geus ampir ngahontal kacumponan anu lengkep. Loba bagian tina sajarah anu geus kajadian pikeun nyumponan ieu nubuat bakal kajadian deui.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Dina ayat katilu puluh dicaritakeun hiji kakawasaan anu ‘ayat 30 nepi ka 36 dikutip.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Adegan-adegan anu sarupa jeung anu diterangkeun dina kecap-kecap ieu bakal lumangsung.” Manuscript Releases, nomer 13, 394.
The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.
Hubungan sabab-akibat antara Pergamos jeung Tiatira, kitu deui hubungan sabab-akibat antara Epesus jeung Smirna, diulang deui dina “poé-poé panungtungan.” Kaum Protestan di Amérika Sarikat bakal nyieun kompromi jeung penyembahan brahala, sakumaha dilambangkeun ku Pergamos (tanda pangutamana tina penyembahan brahala nyaéta nyembah panonpoé), sarta nalika maranéhna murtad, jalan disiapkeun pikeun manusa dosa, supaya sakali deui dinyatakeun sacara nubuat. Samentara kamurtadan jeung nempatkeun kapausan dina tahta diulang deui, Allah dina waktu anu sarua bakal ngadegkeun hiji garéja anu dilambangkeun ku Epesus pikeun mawa amanat Daniel jeung Wahyu ka sakuliah dunya, sarta panganiayaan anu dilambangkeun ku Smirna bakal diulang deui.
I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:
Abdi baris nyanghareupan tilu garéja panungtung sanggeus urang mertimbangkeun bebeneran yén opat segel kahiji dina Wahyu mangrupa hiji garis bebeneran lahiriah nu leumpang sajajar jeung garis bebeneran batiniah anu dilambangkeun ku opat garéja kahiji. Sakumaha geus dicatet saméméhna, Uriah Smith ngedalkeunana kieu:
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Sabot tujuh garéja ngagambarkeun sajarah internal garéja, tujuh segel mah nembongkeun kajadian-kajadian agung dina sajarah éksternalna.” Uriah Smith, The Biblical Institute, 253.
We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.
Kami geus nétélakeun yén opat garéja anu kahiji ngawakilan dua hubungan “sabab jeung akibat” anu kaulang deui dina “poé-poé panungtungan.” Dumasar kana pamadegan para panaratas Adventisme, tapi anu leuwih utama dumasar kana kawibawaan Firman Allah, éta opat sajarah internal garéja téh kudu miboga sajarah éksternal anu sajajar, anu diwakilan ku opat meterai anu kahiji. Meterai kahiji jeung kadua ngagambarkeun deui sipat-sipat anu sarua jeung Epesus jeung Smirna, tapi ngagunakeun kuda bodas pikeun ngawakilan pagawean mawa Kakristenan ka sakuliah dunya. Ieu ngawakilan pagawean éksternal garéja, sarta meterai kadua ngawakilan pambantaian getih Smirna ku kuda beureum.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.
Sarta kuring nenjo nalika Anak Domba muka salah sahiji segel éta, sarta kuring ngadéngé, saolah-olah sora guludug, salah sahiji ti opat mahluk hirup nyebut, “Maneh ka dieu jeung tingali.” Sarta kuring nenjo, jeung lah, hiji kuda bodas; jeung manéhna anu nunggang éta nyekel hiji ruku; sarta hiji makuta dipaparinkeun ka anjeunna; sarta anjeunna maju kalawan nalukkeun, jeung pikeun nalukkeun. Jeung nalika Anjeunna muka segel anu kadua, kuring ngadéngé mahluk hirup anu kadua nyebut, “Maneh ka dieu jeung tingali.” Sarta kaluar hiji kuda séjén anu beureum; sarta kakawasaan dipaparinkeun ka manéhna anu nunggang éta pikeun nyabut karapihan ti bumi, nepi ka maranéhna silih paéhan; sarta hiji pedang gedé dipaparinkeun ka anjeunna. Wahyu 6:1–4.
Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”
Dina kitab Zakaria aya sababaraha petikan anu sacara langsung ngaidéntifikasi opat kuda anu dilambangkeun dina opat meterai anu kahiji dina Wahyu. Dina salah sahiji petikan éta, dina pasal sapuluh, Zakaria netelakeun yén nalika hujan ahir dicurahkeun, “the flock of Judah” anu mangrupakeun “house”-Na Allah bakal dijadikeun “his goodly horse in the battle.”
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.
Menta hujan ka PANGERAN dina mangsa hujan panungtungan; ku kituna PANGERAN bakal nyieun mega nu ngagenclang, sarta maparin maranéhna hujan ngaguyur, ka unggal jalma jukut di kebon. Sabab brahala-brahala geus ngucapkeun kalalabaan, jeung para juru tenung geus ningali kabohongan, sarta geus nyaritakeun impian-impian palsu; maranéhna ngalilipur kalawan sia-sia: ku sabab éta maranéhna indit siga domba, maranéhna sangsara, lantaran euweuh angon. Amarah Kami hurung ka para angon, sarta Kami ngahukum embe-embe jalu: sabab PANGERAN semesta alam geus ngalongok ka domba-Na, nya éta kulawarga Yuda, sarta geus ngajadikeun maranéhna lir kuda-Na nu endah dina peperangan. Jakaria 10:1–3.
Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.
Ellen White sababaraha kali nétélakeun yén curahan Roh Suci dina poé Pentakosta mangrupa perlambang hujan ahir anu ayeuna keur turun. Karya anu dilaksanakeun pikeun dunya dina Pentakosta diwakilan ku garéja Epesus, sarta Epesus nyababkeun panganiayaan anu diwakilan ku Smirna, anu ku Yohanes diwakilan minangka “kuda beureum” tina segel anu kadua. Dua segel anu kahiji sajajar jeung dua garéja anu kahiji, sarta éta ngagambarkeun “poé-poé panungtungan,” nalika hujan ahir keur dicurahkeun.
The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”
Roh Nubuat ogé milih boh ahir materai katilu boh awal materai kaopat, ku kituna ngahijikeun éta duanana (sabab jeung akibat), sarta ku ngalakukeun kitu anjeunna netepkeun sajarah anu dilambangkeun éta minangka keur lumangsung dina mangsana sorangan jeung dina “poé-poé pamungkas.”
“The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.
“Roh anu sarua katingali ayeuna, anu dilambangkeun dina Wahyu 6:6–8. Sajarah bakal kajadian deui. Naon anu geus kungsi aya, bakal aya deui.” Manuscript Releases, jilid 9, 7.
In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.
Dina riwayat pribadi Sister White, (ditulis dina taun 1898) sumanget kompromi anu nyiapkeun jalan pikeun kapapaan supaya sakali deui diangkat kana tahta geus hirup jeung kuat, sabab kamurtadan Protestanisme anu dimimitian ku panolakan kana amanat malaikat kahiji dina cinyusu taun 1844, geus mimiti (dina 1863) nyusup kana tanduk Adventisme Protestan.
The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”
Pangrompromian Pergamos digambarkeun minangka “sapasang” timbangan dina meterai katilu. Dua timbangan pangukuran ngawakilan ukuran anu teu jujur. Meterai katilu ngantar kana meterai kaopat, anu digambarkeun ku “kuda bulak” tina “pati,” ku kituna ngagambarkeun pembantaian jutaan jiwa ku kapausan salila Jaman Poék. “Naraka” nyaéta anu nuturkeun kuda bulak tina kapausan. Sajarah meterai katilu jeung kaopat sajajar jeung sajarah jemaat Pergamos jeung Tiatira. Pangrompromian Konstantinus téh hiji karya anu progresif; ku sabab éta, sumanget pangrompromian geus aktip dina sajarah pribadi Sister White, sakumaha hal éta ogé aya dina mangsa Paulus waktu anjeunna nyarios yén “misteri kajahatan geus mimiti jalan.” Kamurtadan anu miheulaan pamasangan kapausan dina tahta salawasna mangrupa sajarah anu progresif, jeung yén “sajarah téh kudu diulang deui. Anu kungsi kajadian bakal kajadian deui.”
And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.
Sarta kuring ngadangu hiji sora di tengah-tengah opat mahluk hirup nyebut, Sakar ukuran gandum pikeun sapéning, jeung tilu ukuran sa’ir pikeun sapéning; jeung sing awas, ulah ngaruksak minyak jeung anggur. Jeung nalika Anjeunna muka meterai kaopat, kuring ngadangu sora mahluk hirup kaopat nyebut, Hayu, tingali. Jeung kuring neuteup, sarta behold, aya hiji kuda bulak: jeung ngaran anu nunggang dina éta nya éta Maot, sarta Naraka nuturkeun manéhna. Jeung kakawasaan dipaparinkeun ka maranéhna kana saparapat bumi, pikeun maéhan ku pedang, jeung ku kalaparan, jeung ku maot, sarta ku sasatoan bumi. Wahyu 6:6–8.
James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.
James White netepkeun hiji anomali kenabian séjén dina tujuh jemaat jeung tujuh segel. Anjeunna nangtukeun aya hiji bédana anu dihaja antara opat jemaat anu kahiji jeung tilu jemaat anu panungtung, tuluy deui, fénoména anu sarua dina opat segel anu kahiji jeung tilu segel anu panungtung.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Ayeuna urang geus nalungtik garéja-garéja, meterai-meterai, jeung sato-sato, atawa mahluk-mahluk hirup, sajauh maranéhna silih cocog dina ngawengku mangsa waktu anu sarua. Jumlah meterai aya tujuh, sedengkeun sato ngan opat. Jeung di dieu pantes dicatet, yén dina muka meterai kahiji, kadua, katilu, jeung kaopat, sato kahiji, kadua, katilu, jeung kaopat kadéngé nyebut, ‘Sumping jeung tingali;’ tapi nalika meterai kalima, kagenep, jeung katujuh dibuka, teu aya sora sapertos kitu kadéngé. Kitu deui tilu garéja panungtung, jeung tilu meterai panungtung, henteu silih cocog, dina hal ngawengku mangsa waktu anu sarua, saperti opat garéja kahiji jeung opat meterai kahiji cocog. Tapi, sakumaha geus kami tunjukkeun, garéja-garéja, meterai-meterai, jeung sato-sato téh memang saluyu, dina ngawengku mangsa waktu anu sarua salila kurang leuwih 1800 taun, nepi ka urang turun ka sakedik leuwih ti satengah abad saméméh mangsa ayeuna.” James White, Review and Herald, 12 Pébruari 1857.
James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.
James White teu nyelapkeun kanyataan yén pola anu sarua ogé aya dina tarompet, tapi mémang aya. Opat tarompet anu kahiji téh tarompet, ari tilu tarompet anu pamungkas mah tilu cilaka. Opat tarompet anu kahiji ngawakilan pangadilan Allah kana Roma kapir lantaran hukum Minggu ti Konstantinus dina taun 321, sedengkeun tilu cilaka tarompet ngawakilan Islam. Dua cilaka tarompet anu kahiji téh mangrupa pangadilan ngalawan Roma kapausan lantaran hukum Minggu anu ditetepkeunana dina taun 538, sarta cilaka tarompet anu katilu téh pikeun krisis hukum Minggu anu bakal datang dina mangsa anu kacida deukeutna.
Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.
Joseph Bates ngagunakeun pamahaman para panaratas ngeunaan tilu garéja panungtungan minangka hiji lambang tunggal pikeun ngajelaskeun tilu garéja sajaman dina mangsa kaum Millerite. Sadaya tekenan dina petikan éta dipasihan ku Bates.
“‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.
“‘Di sakuliah ieu tanah, saur PANGERAN; DUA BAGIAN di jerona bakal dipupus, sarta paéh; tapi BAGIAN KATILU bakal ditinggalkeun di dinya. Allah nyarios yen Mantenna bakal mawa BAGIAN KATILU ngaliwatan seuneu, sarta ngamurnikeun maranéhna. Maranéhna bakal sasambat ka Mantenna, sarta Mantenna bakal ngadangu maranéhna. Mantenna bakal ngucap, ‘IEU UMAT KAMI’; sarta maranéhna bakal nyebut, PANGERAN TEH ALLAH KAMI.’ Bagian kahiji, SARDIS, nya eta gareja nominal atawa Babul. Bagian kadua, Laodikea, nya eta kaum Adventis nominal. Bagian katilu, Filadelfia, hiji-hijina gareja Allah anu sajati di bumi, sabab maranéhna bakal diangkat ka kota Allah. Wahyu 3:12; Ibrani 12:22–24. Dina nami Yesus, sim kuring ngadesek anjeun deui sangkan ngungsi ti kaum Laodikea, saperti ti Sodom jeung Gomora. Pangajaran maranéhna palsu jeung nipu; sarta ngarah kana karuksakan anu taya tungtungna. Paéh! PAÉH!!* paéh langgeng!!! aya dina tapak maranéhna. Inget pamajikan Lot.” Joseph Bates, Review and Herald, jilid 1, Nopémber 1850.
In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.
Dina sajarah Millerite, Sardis nyaéta garéja anu boga ngaran, anu ngaku hirup, padahal geus paéh.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Ka malaikat jamaah di Sardis tuliskeun: Kieu timbalan Mantenna anu nyekel tujuh Roh Allah jeung tujuh bentang; Kami terang kana pagawean maneh, yén maneh boga ngaran saolah-olah hirup, padahal geus maot. Wahyu 3:1.
God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?
Umat Allah salawasna miboga hiji ngaran. Ngaran dina mangsa sajarah Epesus nepi ka Pergamos nyaéta Kristen. Ngaran dina mangsa pamaréntahan kapausan nyaéta gareja di padang gurun. Ngaran ti saprak diwanohkeunana béntang isuk, John Wycliffe, nyaéta Protestan. Dina mangsa ahir taun 1798, kaum Protestan geus mimiti balik deui kana komunio Romawi. Nu diperlukeun harita ngan hiji ujian anu bakal nembongkeun kanyataan yén sanajan nurutkeun ngaran pangakuanana maranéhna kitu, maranéhna geus lain deui gareja pilihan. Dina cinyusu taun 1844, maranéhna nepi ka ujian anu bakal nembongkeun yén maranéhna geus lain deui gareja anu mawa ngaran perjangjian Kristus. Carita ngeunaan Élias nyadiakeun saksi kadua anu kacida rinci ngeunaan kanyataan ieu. Waktu maranéhna nembongkeun tabiat sajatina, hésé pikeun kaum Millerit dina awalna pikeun ngaidentifikasi yén kaum Protestan geus mintonkeun yén maranéhna geus jadi putri-putri Babul. Tapi ahirna kaum Millerit ngalakukeun pisan éta hal, sarta mimiti nyauran jiwa-jiwa kaluar ti éta gareja-gareja anu rubuh, dina minuhan amanat malaikat kadua. Tuluy aya hiji prosés pangudag anu bakal nyababkeun kaum Millerit nembongkeun tabiat maranéhna sorangan. Naha maranéhna téh urang Filadelfia atawa urang Laodikia?
The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.
Urang Filadelfia nuturkeun Kristus asup ka Tempat Nu Maha Suci, sedengkeun jalma-jalma Millerit anu nolak ngalakukeun kitu nembongkeun watak urang Laodikea. Ku kituna, urang manggihan dasar logika pikeun pangidéntifikasian ku Bates kana tilu jemaat éta minangka golongan anu sajaman dina sajarah anu sarua. Sajarah éta kacumponan dina raraga nubuat pasemon ngeunaan sapuluh parawan, anu ku ilham dipaparin terang ka urang yén éta geus kacumponan sarta bakal kacumponan nepi ka unggal jéntréna.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
"Ibarat sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent." The Great Controversy, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kula remen dirujuk kana misil sapuluh parawan, lima di antarana wijaksana, jeung lima deui bodo. Misil ieu geus jeung bakal digenepan nepi ka unggal jéntréna, sabab éta miboga panerapan husus pikeun mangsa ieu, sarta, sarua jeung amanat malaikat katilu, geus digenepan jeung bakal terus jadi bebeneran kiwari nepi ka panutup jaman.” Review and Herald, 19 Agustus 1890.
The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.
Tilu jamaah anu pamungkas ngagambarkeun jalma-jalma di luar gerakan Millerite salaku Sardis, sedengkeun jalma-jalma anu aya di jero gerakan éta ngagambarkeun boh Philadelphia boh Laodicea. Tilu jamaah éta diidentifikasi dina Wahyu pasal tilu, sarta opat jamaah anu kahiji aya dina pasal dua. Ku sabab éta, nalika Sister White ngarujuk kana sajarah Wahyu pasal tilu, anjeunna keur ngaidéntifikasi jamaah-jamaah anu sarua pisan jeung anu kakara diidéntifikasi ku Joseph Bates.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.
“Eh, bet merenah katerangan! Sakitu lobana jalma anu aya dina kaayaan pikasieuneun ieu. Kalawan satékah polah abdi nyuhunkeun ka unggal palayan Injil sangkan taliti nalungtik pasal katilu tina Wahyu, margi dina éta dipintonkeun kaayaan perkara-perkara anu aya dina poé-poé panungtungan. Talungtik kalayan taliti unggal ayat dina pasal ieu, margi ngaliwatan kecap-kecap ieu Isa keur nimbalan ka anjeun.” Manuscript Releases, volume 18, 193.
The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.
Tilu garéja kontémporér dina sajarah Millerite diulang deui dina ahir Adventisme. Joseph Bates keur ngaidéntifikasi dinamika mangsa Millerite sarta ngaidéntifikasi Sardis minangka putri-putri Babul, anu jadi sasaran pamiarsa pikeun amanat malaikat kadua. Anjeunna keur nyanghareupan perjuangan antara rombongan leutik anu nuturkeun Kristus asup ka Rohangan Nu Maha Suci dina 22 Oktober 1844 jeung jalma-jalma anu nolak pindah kaluar tina rohangan suci. Anjeunna keur narékahan nyaur urang Laodicea kaluar tina poékna anu geus maranéhna tampi, sarta sahenteuna sabagian tina lolongna urang Laodicea téh disababkeun ku kanyataan yén William Miller geus nyekel kalungguhan kapamingpinan dina gerakan Laodicea. Ieu perjuangan anu sarua sakumaha anu diidéntifikasi dina amanat ka Filadelfia.
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. Revelation 3:9.
Tingali, Kami bakal ngajadikeun maranéhna anu ti sinagoga Iblis, anu nyebut dirina urang Yahudi, padahal lain, tapi ngabohong; tingali, Kami bakal ngajadikeun maranéhna datang jeung sujud di hareupeun suku maneh, sarta nyaho yén Kami geus mikanyaah ka maneh. Wahyu 3:9.
A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.
Hiji krisis agama salawasna ngahasilkeun dua golongan jalma anu ibadah, sakumaha kajadian dina Kapeurih Agung. Jubah Protestantisme kakara dicabut ti Sardis, nalika maranéhna mulang deui ka Roma sarta sacara resmi jadi anak awéwé Roma. Jubah éta tuluy dicepeng ku Adventisme Millerit, tapi teu lila sanggeus éta hiji ujian bakal ngahasilkeun dua golongan anu ngaku dirina minangka kawanan leutik. Hiji kawanan anu sajati jeung hiji kawanan palsu. Bates ngawakilan kawanan leutik anu nuturkeun Kristus asup ka Tempat Pangsuci Mahakudus. Pergumulanna téh ngalawan urang Laodikea anu ngaku dirina minangka kawanan leutik. Salaku urang Filadelfia, pergumulan Bates téh ngalawan sinagoga Iblis, hiji golongan anu ngaku dirina minangka umat Allah, tapi maranéhna bohong sarta lain urang Yahudi.
When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.
Nalika éta misil kasorang pikeun panungtungan kalina dina ahir Adventisme, bakal aya hiji umat pasatujuan anu kapilih, anu kaliwatan dina mangsa ahir taun 1989, sarua saperti kapamingpinan urang Yahudi anu kaliwatan dina waktu kalahiran Kristus, anu ngagambarkeun mangsa ahir dina éta sajarah nubuat. Nalika sajarah Kristus ngahontal asupna kalayan kameunangan ka Yerusalem, sajarah Teriakan Tengah Peuting dina mangsa Millerite dijadikeun tipena. Ilham terus-terusan nyaluyukeun waymark salib jeung Kaceuceub Gedé taun 1844. Yudas ngawakilan urang Laodikea dina sajarah Kristus, sedengkeun para rasul téh urang Filadelfia. Salila tilu satengah taun sanggeus salib, urang Filadelfia, anu diwakilan ku Bates, narékahan nyaur urang Laodikea kaluar tina hiji garéja anu geus ragrag, anu diwakilan ku murid Yudas Iskariot.
In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.
Dina taun 1989 umat pasatujuan pilihan baheula nampik kana caang anu geus dibuka segélna, tuluy diliwatan. Nalika datang panguciwa kahiji tanggal 18 Juli 2020, prosés pangujian mimiti lumangsung di antara maranéhna anu saméméhna katingalina kaasup kana gerakan anu sarua. Tapi hiji golongan téh Laodikea, ari golongan nu séjénna Piladélpia. Sakumaha Yudas ngayakeun pasatujuan tilu kali jeung Sanhedrin pikeun ngahianat Kristus saméméh kayu salib, kitu deui urang Laodikea dina sajarah sanggeus 11 Séptémber 2001 bakal geus gagal dina tilu kasempetan pikeun tobat. Dina hukum Minggu anu bakal geura datang, bakal katémbong kalayan saéstuna, sakumaha Yudas ngagantung dina tangkal, yén urang Laodikea téh misah ti urang Piladélpia. Nya dina mangsa panén jukut liar dipisahkeun tina gandum. Urang keur ngadeukeutan pisan ka éta panén.
These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.
Kabeneran-kabeneran ieu ngan bakal kawanoh lamun jeung upama urang daék ngartos yén hiji-hijina metodologi biblikal anu sanggup ngungkabkeun jeung netepkeun “kabeneran” nyaéta “historisisme.” Metodologi anu sajati lain preterisme, futurisme, dispensasionalisme, woke-isme, kaparigelan gramatikal atawa sajarah, atawa rupa-rupa variasi tina loba pamalsuan satanik. Aya hiji ungkara anu umum dipikawanoh, anu sok dipatalikeun ka saurang filsuf abad ka tujuh belas nu dingaranan Jean-Jacques Rousseau, anu geus diungkabkeun deui ku rupa-rupa cara, tapi hakekat tina éta pamikiran nyaéta, “Kasalahan boga loba akar, tapi kabeneran ngan boga hiji.” “Kabeneran” téh Alpha jeung Omega anu jadi ibarat akar tina taneuh garing.
“So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.
“Kitu deui jeung Alkitab, gedong pusaka kakayaan rahmat-Na. Kamulyaan bebeneran-bebeneranana, anu luhurna lir langit jeung ngawengku kalanggengan, teu kahartikeun. Pikeun kalolobaan ageung umat manusa, Kristus sorangan téh ‘ibarat akar tina taneuh anu garing,’ sarta maranéhna teu ningali dina Anjeunna ‘kaéndahan anu’ matak maranéhna ‘mikahayang ka Anjeunna.’ Yesaya 53:2. Nalika Isa aya di antara manusa, nyaéta panyingkepan Allah dina kamanusaan, para ahli Taurat jeung urang Parisi nyebut ka Anjeunna, ‘Maneh urang Samaria, jeung kasurupan sétan.’ Yohanes 8:48. Malah murid-murid-Na sorangan kacida dibutakeun ku kacenderungan mementingkeun diri dina haténa nepi ka maranéhna lalaunan dina ngartos ka Anjeunna anu parantos sumping pikeun némbongkeun ka maranéhna kanyaah Rama. Ku sabab ieu Yesus lumampah dina kasorangan di tengah-tengah manusa. Anjeunna kahartos sapinuhna ngan di sawarga wungkul.” Thoughts from the Mount of Blessing, 25.
The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.
Kaleresan-kaleresan anu ayeuna ku kami keur ditepikeun kudu dipikawanoh dina kontéks yén tumuwuhna bebeneran téh sipatna progresif sapanjang sajarah, jeung anu leuwih penting deui, pamahaman urang kana bebeneran kudu ditempatkeun dina kontéks Alpha jeung Omega, nyaéta kontéks nalika Isa ngaidéntifikasi tungtung hiji perkara jeung awal hiji perkara.
The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.
Garéja nu kaopat nya éta Tiatira, sarta éta ngalambangkeun mangsa nalika kapausan maréntah minangka karajaan kalima dina nubuat Alkitab, nyaéta mangsa nalika garéja di padang gurun keur aya dina panangkaran. Panangkaran Israél rohani ku Babul rohani salila sarebu dua ratus genep puluh taun dipratélakeun ku panangkaran Israél lahiriah ku Babul lahiriah salila tujuh puluh taun.
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ayeuna gareja Allah bébas pikeun neraskeun nepi ka tuntas rencana ilahi pikeun kasalametan umat manusa anu leungit. Salila mangabad-abad umat Allah ngalaman pangwatesan kana kabébasanana. Pangwawaran Injil dina kamurnianana dilarang, sarta hukuman anu pangbeuratna dijatuhkeun ka jalma-jalma anu wani ngalalaworakeun parentah-parentah manusa. Balukarna, kebon anggur moral anu agung kagungan Gusti ampir sakabéhna teu kaurus. Rahayat dicabut tina cahaya firman Allah. Poékna kasalahan jeung tahayul ngancam mupus pangaweruh ngeunaan agama anu sajati. Gareja Allah di bumi saéstuna aya dina panawanan salila mangsa panjang panganiayaan anu teu weléh éta, sakumaha anak-anak Israil kungsi ditawan di Babul salila mangsa pangasingan.” Prophets and Kings, 714.
The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.
Tujuh puluh taun pangbuangan di Babul dilambangkeun ku garéja Tiatira. Garéja Tiatira téh mangrupa balukarna anu dihasilkeun ku sababna, anu dilambangkeun ku Pergamus. Pergamus dilambangkeun ku Kaisar Konstantinus anu ngahijikeun panyembahan brahala jeung Kakristenan. Lambang tina kabrahalaanana nyaéta panyembahan panonpoé. Alesan biblikal kunaon Israél baheula dibawa kana pangbuangan salila tujuh puluh taun Tiatira nyaéta yén para rajana ngayakeun hubungan jeung pasatuan jeung bangsa-bangsa panyembah brahala di sakuriling maranéhna dina pambrontakan langsung ngalawan Firman Allah. Allah terus-terusan ngingetan Israél supaya ulah campur gaul jeung bangsa-bangsa kapir di sakuriling maranéhna. Sapuluh Parentah, nyaéta hal pisan anu ku Israél baheula kudu dijaga minangka panyimpenna, sacara teges ngalarang nyembah brahala. Nalika Gusti ngalangkung di payuneun Musa di guha Horeb sarta ngungkabkeun tabiat-Na, Anjeunna dua kali nyelapkeun peringatan anu pisan anu keur urang rujuk ieu.
And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.
Sarta saur-Na ngandika, “Behold, Kami ngadamel hiji perjangjian: di payuneun sakumna rahayat maneh Kami bakal ngalakukeun kaajaiban-kaajaiban, anu can kungsi dipigawé di sakuliah bumi, atawa di bangsa mana waé; sarta sakumna rahayat anu di antarana maneh aya bakal ningali padamelan PANGERAN; sabab hal anu matak pikasieuneun anu bakal Kami lakukeun ka maneh. Taatan naon anu Kami parentahkeun ka maneh dina poe ieu: behold, Kami ngusir ti payuneun maneh urang Amori, urang Kanaan, urang Het, urang Peris, urang Hiwi, jeung urang Yebus. Jaga diri maneh, ulah nepi ka maneh nyieun perjangjian jeung pangeusi nagri anu rek didatangan ku maneh, supaya éta ulah jadi jebakan di tengah-tengah maneh: Tapi maraneh kudu ngaruntuhkeun altar-altar maranehna, ngarempag arca-arca maranehna, sarta nebang tangkal-tangkal karamatna: Sabab maneh ulah nyembah ka allah séjén; sabab PANGERAN, anu jenengan-Na Cemburu, teh Allah anu cemburu: Supaya maneh ulah nyieun perjangjian jeung pangeusi nagri eta, tuluy maranehna ngalacur nuturkeun allah-allahna, jeung ngahaturkeun kurban ka allah-allahna, tuluy aya anu ngondang maneh, sarta maneh ngadahar tina kurbanna; Jeung maneh nyokot anak-anak awewe maranehna pikeun anak-anak lalaki maneh, tuluy anak-anak awewe maranehna ngalacur nuturkeun allah-allahna, sarta nyababkeun anak-anak lalaki maneh ngalacur nuturkeun allah-allahna.” Exodus 34:10–16.
Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.
Dua kali Allah ngingetkeun ka Israél baheula dina ieu petikan wungkul, jeung aya loba deui kasaksian Alkitab ngeunaan parentah ka Israél baheula yén maranéhna ulah nyieun perjangjian naon baé jeung bangsa-bangsa panyembah brahala di sabudeureun maranéhna. Kompromi-kompromi éta mimiti nalika Israél baheula nampik Allah jeung teokrasi-Na. Nalika maranéhna ngahayangkeun hiji raja, Allah ngidinan maranéhna boga raja, jeung ti dinya saterusna kalolobaan sakumna raja, sarta tangtu unggal raja ti sapuluh kaom kalér, ngarempak parentah éta pisan. Prinsip anu nungtut sangkan Israél misah jeung husus ti bangsa-bangsa panyembah brahala di sabudeureun maranéhna ditampik, sarta dipintonkeun ku kompromi anu engkéna bakal jadi lambang ku Constantine. Pergamos jeung Constantine ngagambarkeun panghianatan para raja Israél anu ngawanohkeun panyembahan brahala kana gareja Allah. Kamurtadan anu dimimitian ku raja Saul jadi pralambang kamurtadan gareja Kristen anu nyababkeun kana panawanan di Babul rohani. Sajarah suci anu dimimitian ti raja Saul jeung saterusna nepi ka panawanan di Babul dilambangkeun ku gareja Pergamos. Panawanan tujuh puluh taun anu nyusul sanggeusna nyaéta gareja Tiatira.
Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.
Epesus ngagambarkeun garéja anu maju pikeun nalukkeun Tanah Perjangjian. Epesus ngagambarkeun mangsa Musa jeung dibébaskeunana Israél tina pangbeungkeutan Mesir.
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci geus ngumpulkeun sarta ngahijikeun sakabéh harta pusakana pikeun ieu generasi pamungkas. Sakabéh kajadian agung jeung sagala lumangsungna perkara anu khidmat dina sajarah Perjanjian Heubeul geus lumangsung, jeung keur lumangsung deui, dina garéja dina poé-poé panungtungan ieu.” Selected Messages, book 3, 338, 339.
The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.
Sajarah anu dilambangkeun ku pangluputan ti Mesir diulang deui dina poé-poé panungtungan. Ku sabab éta, éta ogé diulang deui dina sajarah kaum Millerit. Éta sababna Sadérék White sababaraha kali ngarujuk kana sajarah éta pikeun ngajelaskeun sajarah kaum Millerit. Anjeunna nyaluyukeun Kuciwa Agung taun 1844 jeung kuciwa urang Ibrani waktu maranéhna nangtung di hareupeun Laut Beureum bari balad Firaun ngadeukeutan maranéhna ti tukang. Anjeunna ogé nyaluyukeun sajarah pangluputan ti Mesir jeung mangsa Kristus; ku kituna, kuciwa murid-murid dina salib ditipologikeun ku kuciwa di Laut Beureum, anu ogé ngetipologikeun Kuciwa Agung taun 1844. Kuciwa dina salib ngagambarkeun awal garéja Epesus. Mangsa Musa dina awal Israél baheula, anu dilambangkeun ku garéja Epesus, ogé ngetipologikeun awal Israél modéren dina mangsa Kristus. Duanana sajarah éta dilambangkeun ku garéja Epesus. Kaleresan-kaleresan anu keur urang idéntifikasi di dieu geus remen ditepikeun sacara umum salila mangtaun-taun ku Future for America, ku kituna kuring ngan saukur nyayogikeun hiji gambaran singket.
In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.
Dina sajarah Kristus, urang manggihan awal umat pajangjian anyar anu keur dihudangkeun, ari umat pilihan pajangjian saméméhna keur dipopohokeun. Sajarah Kristus téh mangrupa ahir Israil baheula, sarta dina sajarah dibébaskeunana ti Mesir dina awal Israil baheula, aya hiji umat pajangjian anu geus dipilih saméméhna anu dipopohokeun demi umat pajangjian anyar.
In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.
Dina sajarah Kristus, umat pilihan baheula ngahontal tungtung ahirna dina taun 70 ku karuksakan Yerusalem. Dina awalna, dina mangsa Musa, umat pilihan baheula pupus di padang gurun salila opat puluh taun, sarta Yosua jeung Kaleb janten wawakil umat pilihan nu anyar, anu ditakdirkeun pikeun mawa amanat ka Tanah Jangji, sakumaha para rasul dina jaman garéja Epesus mawa Injil ka sakuliah dunya.
The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.
Awal jeung ahir Israél baheula, kitu deui awal Israél modéren, sadayana nandakeun hiji peralihan ti umat pilihan anu baheula ka umat pilihan anu anyar. Dumasar kana kasaksian dua atawa tilu urang, hiji perkara diteguhkeun; jeung masing-masing tina tilu jalur saksi ieu nandakeun talakna umat pilihan saméméhna, sarta saksi-saksi ieu nyangking tanda tangan Alfa jeung Omega, Anjeunna anu nangtukeun ahir ti mimiti. Bakal aya hiji umat pilihan baheula anu kaliwatan nalika Allah ngadamel perjangjian jeung saratus opat puluh opat rébu. Allah lain nu nyiptakeun kabingungan; Anjeunna teu kungsi robah jeung firman-Na teu kungsi gagal.
The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.
Pangluput ti Mesir jeung kameunangan-kameunangan anu dilaksanakeun ku Allah ngaliwatan Yosua digambarkeun ku jamaah Epesus, tapi Epesus geus ditangtukeun bakal kaleungitan kanyaahna anu mimiti. Nalika Yosua dipangreureuhkeun, mucunghul deui hiji angkatan séjén anu nandaan mangsa anu digambarkeun ku Smirna. Pakasaban Yosua anu endah dina ngabersihan Tanah Jangji henteu kungsi kalaksanakeun sapinuhna, sabab umat jadi wareg ku dirina sorangan sarta ninggalkeun padamelan anu geus dipasrahkeun ka Yosua. Maranéhna kaleungitan kanyaahna anu mimiti. Mangsa éta terus lumangsung nepi ka Israil nolak Allah jeung Samuel ngurapan Saul jadi raja, ku kituna ngawanohkeun jamaah Pergamos.
“The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.
“Pesen éta sumping ka Smirna, hiji garéja di Asia Minor, kitu deui ka garéja Kristen sakabéhna, salila abad kadua jeung katilu. Éta mangsa nalika kapirisme keur ngalakukeun perlawanan pamungkasna pikeun kakawasaan nu pangluhurna di dunya. Kristen geus sumebar kalayan gancang anu matak pikaheraneun, nepi ka dipikawanoh di sakuliah dunya. Sababaraha jalma narima iman Kristus ku sabab pertobatan haté, nu séjén ku sabab kakuatan argumentasi anu ditepikeun ka maranéhna, sarta nu lian deui ku sabab maranéhna tiasa ningali yén perkara kapirisme keur beuki surut, sarta kawijakan ngarahkeun maranéhna ka pihak anu ngajangjikeun bakal meunang. Kaayaan-kaayaan ieu ngalemahkeun karohanian garéja. Roh Nubuat, anu jadi ciri garéja rasuli, laun-laun leungit. Ieu téh hiji karunia anu mawa garéja anu dipasrahkeun ka dinya kana kasatuan iman. Nalika geus euweuh deui nabi-nabi anu sajati, ajaran palsu sumebar kalayan gancang; filsafat Yunani nimbulkeun tafsiran anu salah kana Kitab Suci, sarta kabeneran diri urang Parisi baheula, anu remen pisan dihukum ku Kristus, mucunghul deui di tengah-tengah garéja. Pondasi geus diteundeun salila dua abad saméméh pamaréntahan Konstantinus pikeun kajahatan-kajahatan anu mekar sapinuhna salila dua abad sanggeusna. Salila mangsa ieu, kamartiran jadi kasohor di loba bagian Kakaisaran Romawi. Sanaos ieu katingalina anéh, éta tetep mangrupa bebeneran. Ieu téh hasil tina hubungan anu aya antara urang Kristen jeung jalma-jalma kapir.”
“In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’
“Di alam Rum agama sakumna bangsa dipihormat, tapi urang Kristen lain hiji bangsa; maranéhna ngan saukur hiji sekte tina hiji ras anu dipihina. Ku sabab kitu, nalika maranéhna terus ngécéskeun kalepatan agama sakumna golongan manusa, nalika maranéhna ngayakeun pasamoan-pasamoan rusiah, sarta misahkeun diri sagemblengna tina adat istiadat jeung kabiasaan dulur pangdeukeutna maranéhna jeung babaturan anu pangraketna, maranéhna jadi sasaran kacurigaan, sarta remen katarajang ku panganiayaan ti para panguasa kapir. Mindeng maranéhna ngabalukarkeun panganiayaan nimpah ka dirina sorangan, sanajan dina pikiran para pamaréntah teu aya sumanget panentangan. Pikeun ngajelaskeun sumanget ieu, sajarah nyaritakeun rinci palaksanaan hukuman pati ka Cyprian, uskup Carthage. Nalika putusanana dibacakeun, timbul sora ceurik umum ti balaréa urang Kristen anu ngadéngékeun, anu nyebut, ‘Urang bakal paéh babarengan jeung anjeunna.’”
“The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
“Sumanget anu ku loba nu ngaku urang Kristen narima maot, komo nepi ka teu perlu ngagerakkeun kaceuceub pamaréntah, sigana loba patalina jeung kaluarna, dina taun 303 M., parentah panganiayaan ku kaisar Diocletian, jeung pangbantuna, Galerius. Parentah éta sipatna universal dina sumangetna, sarta dilarapkeun kalayan leuwih atawa kurang keras salila sapuluh taun.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.
Sanajan Smirna téh salah sahiji tina dua jamaah anu henteu narima piwuruk panyaram ti Gusti, sajarah méré kasaksian yén jalma-jalma anu martir dina mangsa éta ngawakilan sawatara jalma anu pihudangeunana dumasar kana dorongan manusa, lain dorongan ilahi. Kitab Hakim-hakim dibuka ku nyebutkeun pupusna Yosua, sarta aya hiji ayat anu diulang dua kali dina kitab éta anu netepkeun sajarah para hakim. Wanci kadua ayat éta dicutat nyaéta ayat panutup kitab éta. Ayat kahiji kitab éta nandaan ahir Yosua, sarta ayat panungtungna nyindekelkeun sajarah éta.
Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.
Sanggeus pupusna Yosua, kajadian yén urang Israil nanya ka PANGERAN, pokna, “Saha anu kudu mimiti naék pikeun urang ngalawan urang Kanaan, pikeun merangan maranéhna?”… Dina mangsa éta teu aya raja di Israil, tapi unggal jalma ngalakonan naon anu dipandang bener ku panon sorangan… Dina mangsa éta teu aya raja di Israil: unggal jalma ngalakonan naon anu dipandang bener ku panon sorangan. Hakim-hakim 1:1; 17:6; 21:25.
As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.
Sakumaha dina sajarah Smirna, “diri” téh jadi téma anu utami ti mimiti nepi ka ahir. Ku sabab maranéhna teu boga raja, maranéhna mutuskeun pikeun ngalakukeun naon waé anu dipikahayang ku maranéhna. Kurangna pituduh téh anu ku Haskell dipikawanoh dina sajarah Smirna, anu dilambangkeun ku henteu ayana Roh Nubuat anu aktip. Dina duanana sajarah, kurangna pituduh muka panto supaya kaputusan-kaputusan dijieun dumasar kana pangdorong jalma sorangan. Epesus ngalambangkeun pangluputan ti Mesir. Sajarah anu kacatet dina kitab Hakim-hakim dilambangkeun ku garéja Smirna. Ti raja Saul nepi ka panaklukan ka Babul dilambangkeun ku garéja Pergamos, sarta panawanan di Babul dilambangkeun ku garéja Tiatira.
In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.
Saluyu jeung fénoména anu dipikawanoh ku para panaratas, aya hiji babagian opat jeung tilu dina garéja-garéja, materai-materai, jeung tarompet-tarompet; jeung opat garéja anu kahiji dina sajarah Israél baheula dimimitian ku pangawanan di Mesir sarta dipungkas ku pangawanan di Babul, sabab Alfa jeung Oméga salawasna nandaan ahir ku awal. Opat garéja anu kahiji dina sajarah Israél modéren dimimitian ku tundukna urang Yahudi kana kakawasaan Romawi, sarta opat garéja éta dipungkas ku tundukna urang Yahudi rohani ka Roma rohani salila sarébu dua ratus genep puluh taun.
What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.
Anu nyusul saenggeus Tiatira nya éta Sardis, anu dimimitian nalika maranéhna kaluar ti pangawulaan Babel anu dilambangkeun ku Tiatira. Sardis téh garéja anu boga ngaran yén éta hirup, padahal éta henteu hirup. Pangakuan maranéhna ngeunaan kahirupan téh bohong. Nu matak narik, tina sakabéh tujuh garéja, justru kecap Sardis anu henteu boga harti. Rupa-rupa harti geus dipasrahkeun ka Sardis dumasar kana kontéks sajarah jeung ayat-ayatna, tapi teu aya harti étimologis pikeun éta ngaran. Eta boga ngaran, tapi henteu.
“But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.
“Tapi Bait Allah anu kadua henteu nyaruaan anu kahiji dina kamulyaan; kitu deui éta henteu disucikeun ku tanda-tanda anu katingali tina ayana hadirat ilahi anu patali jeung Bait Allah anu kahiji. Teu aya panyataan kakawasaan adikodrati pikeun nandaan pangbaktianna. Teu aya mega kamulyaan anu katingali ngeusian tempat suci anu kakara diadegkeun. Teu aya seuneu ti sawarga anu turun pikeun ngahakan kurban dina altar-na. Shekinah henteu deui dumuk di antara para kerubim dina Rohangan Nu Pangsuci-pangsucina; tabut, korsi pangampunan, jeung loh-loh kasaksian henteu kapanggih di dinya. Teu aya sora anu ngagema ti sawarga pikeun ngabéjaan ka imam anu naroskeun ngeunaan pangersa Yéhuwa.” The Great Controversy, 24.
After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.
Sanggeus tawanan di Babul, maranéhna ngawangun deui Yerusalem jeung Bait Allah. Ti dinya maranéhna miboga deui ngaran, sabab Allah geus jangji baris nempatkeun jenengan-Na di Yerusalem. Tapi jenengan-Na ngalambangkeun tabiat-Na, sarta teu ayana ayana pribadi-Na nandakeun yén maranéhna miboga ngaran anu ngalambangkeun kahirupan, padahal sabenerna maranéhna geus henteu deui miboga ayana anu ngahasilkeun kahirupan. Nu sabenerna dipiboga ku maranéhna téh ngan ukur pangakuan jeung pura-pura.
The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.
Sora panungtungan di Sardis ngajangjikeun ngeunaan hiji Élia anu baris sumping saméméh poé PANGERAN anu agung jeung matak pikasieuneun. Pikeun Israél baheula, karuksakan Yérusalém téh nya éta poé PANGERAN anu agung jeung matak pikasieuneun. Ku sabab kitu, Sister White ngarujuk kana karuksakan Yérusalém dina taun 70 M minangka hiji ilustrasi ngeunaan poé PANGERAN anu agung jeung matak pikasieuneun, anu digambarkeun ku tujuh tulah panungtungan. Garéja Philadelphia dimimitian ku sora Yohanes Pambaptis anu ngagero di padang gurun, ku kituna éta nyimbolkeun sora William Miller. Sora-sora Yohanes Pambaptis jeung William Miller nampilkeun pesen Laodikia ka hiji umat anu yakin yén sagalana hadé-hadé baé, padahal sagalana téh salah sagemblengna. Boh Yohanes Pambaptis boh William Miller nempatkeun kampak kana akar tangkal. Pesen ka Sardis nyaéta yén aya “sawatara ngaran, sanajan di Sardis, anu henteu ngotoran pakéan maranéhna; sarta maranéhna bakal leumpang jeung Kami dina bodas: sabab maranéhna pantes.” Yohanes Pambaptis jeung William Miller ngawakilan jalma-jalma anu kaluar tina mangsa anu dilambangkeun ku Sardis sarta pantes pikeun leumpang jeung Kristus.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Rébuan jalma dipingpin sangkan narima bebeneran anu diwawar ku William Miller, sarta palayan-palayan Allah dibangkitkeun dina roh jeung kakawasaan Elia pikeun ngumandangkakeun éta pesen. Saperti Yohanes, anu jadi miheulaan Yesus, jalma-jalma anu ngawawarkeun ieu pesen anu khidmat ngarasa kapaksa pikeun nempatkeun kampak kana akar tangkal, sarta nyaur ka manusa supaya ngahasilkeun buah-buah anu pantes pikeun tobat. Kasaksian maranéhna dimaksudkeun pikeun ngahudangkeun jeung mangaruhan pisan gareja-gareja sarta nembongkeun karakter maranéhna anu sabenerna. Jeung nalika panggeuing anu khidmat supaya ngungsi tina murka anu bakal datang dikumandangkan, loba jalma anu ngahiji jeung gareja-gareja narima pesen panyageur; maranéhna ningali kamunduran maranéhna, sarta ku cipanon pait tina tobat jeung kanyeri jiwa anu jero, ngarendahkeun diri di payuneun Allah. Jeung nalika Roh Allah ngereh ka maranéhna, maranéhna nulungan pikeun ngaguar sora ieu pamenta, ‘Sieun ka Allah, sarta pasihkeun kamulyaan ka Anjeunna; sabab geus sumping waktuna pangadilan-Na.’” Early Writings, 233.
The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.
Tujuh jemaat dina kitab Wahyu ngagambarkeun sajarah para rasul nepi ka Kadatangan Kristus anu Kadua, sarta tujuh jemaat éta ogé ngagambarkeun sajarah Israil baheula ti jaman nabi Musa nepi ka kadatangan Kristus anu kahiji.
“The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.
“Pangalaman bangsa Israél dina pangujian, jeung sikep maranéhna pas saméméh datangna Kristus anu kahiji, ngagambarkeun kaayaan umat Allah dina pangalaman maranéhna saméméh datangna Kristus anu kadua.
“Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.
“Jerat-jerat Iblis dipasang pikeun urang, sakumaha saéstuna éta dipasang pikeun urang Israil pas sateuacan maranéhna asup ka tanah Kanaan. Urang keur ngulang sajarah bangsa éta.
“Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.
“Sajarah maranéhna kudu jadi pangéling-ngéling anu suci jeung beurat pikeun urang. Urang ulah sakali-kali nyangka yén nalika Gusti miboga caang pikeun umat-Na, Sétan bakal cicing anteng waé sarta moal ngalakukeun usaha naon-naon pikeun nyegah maranéhna narimana. Hayu urang waspada, ulah nepi ka urang nolak caang anu dikirimkeun ku Allah, ku sabab éta henteu datang dina cara anu matak nyugemakeun urang.... Upama aya nu henteu ningali jeung henteu narima éta caang pikeun dirina sorangan, ulah nepi ka maranéhna nangtung ngahalangan batur.
“‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’
“‘Kami nyalukan langit jeung bumi dina poe ieu jadi saksi ngalawan aranjeun, yen Kami geus nempatkeun di hareupeun aranjeun hirup jeung pati, berkah jeung kutuk; ku sabab eta pilihlah hirup, supaya maraneh boh turunan maraneh bisa hirup; supaya maneh bisa nyaah ka PANGERAN Allah maneh, jeung supaya maneh nurut kana sora-Na, sarta supaya maneh pageuh nempel ka Anjeunna; sabab Anjeunna teh hirup maneh, jeung panjangna poe-poe maneh; supaya maneh bisa cicing di tanah anu ku PANGERAN geus disumpahkeun ka karuhun-karuhun maneh, ka Ibrahim, ka Ishak, jeung ka Yakub, pikeun dipaparinkeun ka maranehna.’”
“This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.
“Lagu ieu lain sajarah, tapi nubuat. Sanajan nyaritakeun deui kalakuan-kalakuan Allah anu ajaib ka umat-Na dina mangsa katukang, éta ogé ngabayangkeun ti heula kajadian-kajadian agung dina mangsa nu bakal datang, nyaéta kameunangan ahir jalma-jalma satia nalika Kristus sumping kadua kalina dina kakawasaan jeung kamulyaan.
“The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.
“Rasul Paulus nétélakeun kalayan écés yén pangalaman urang Israil dina lalampahan maranéhna geus kacatet pikeun mangpaat jalma-jalma anu hirup dina jaman dunya ieu, nyaéta jalma-jalma anu kana maranéhna ahir dunya geus datang. Urang henteu nganggap yén bahaya-bahaya urang leuwih hampang batan bahaya-bahaya urang Ibrani, malah leuwih gedé.” Healthful Living, 280, 281.
The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.
Pambébasan ti Mesir dilambangkeun ku jamaah Epesus, jeung lambang jamaah Epesus dina sajarah éta téh Yosua. Sanggeus maranéhna anu ku Allah dibawa kaluar ti Mesir gagal dina sapuluh ujian anu papaséa, Gusti nyabut perjangjian ti jalma-jalma pangbarontak sarta maparinkeun éta ka Yosua jeung Kaleb.
Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.
Ucapkeun ka maranéhna, Demi hirup Kami, saur Gusti, sakumaha anu geus ku maranéh diucapkeun dina ceuli Kami, kitu pisan anu baris ku Kami dipigawé ka maranéh: bangké maranéh bakal ragrag di ieu padang gurun; jeung sakabéh maranéh anu geus diitung, nurutkeun jumlah maranéh sakabéhna, ti nu umurna dua puluh taun ka luhur, anu geus ngagerendeng ngalawan ka Kami, tangtu maranéh moal asup ka tanah anu ku Kami geus disumpahkeun pikeun ngajadikeun maranéh cicing di dinya, iwal ti Kaleb anak Yefuneh, jeung Yosua anak Nun. Bilangan 14:28–30.
Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”
Sadérék White nétélakeun yén Yosua jeung Kaleb ngagambarkeun jalma-jalma “anu ka maranéhna geus datang ahir dunya,” anu “ngadamel hiji perjangjian jeung Allah ku kurban.”
“For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.
“Pikeun pangwuruk ka urang, anu ka maranéhna geus nepi ahir jaman, ieu sajarah geus dicatet. Sabaraha mindeng umat Allah dina mangsa kiwari ngalaman deui pangalaman anak-anak Israél! Sabaraha mindeng maranéhna ngagerem jeung ngawadul! Sabaraha mindeng maranéhna mundur nalika Gusti maréntahkeun maranéhna supaya maju! Perkara Allah keur nandangan karugian ku lantaran kurangna jalma-jalma saperti Kaleb jeung Yosua, jalma-jalma anu satia jeung anu kapercayaanana teu oyag. Allah nyaur jalma-jalma anu rék masrahkeun dirina ka Anjeunna supaya dieusi ku Roh-Na. Perkara Kristus jeung kamanusaan nungtut jalma-jalma anu geus disucikeun, anu daék ngorbankeun diri, jalma-jalma anu bakal maju ka luar pasanggrahan, bari nanggung cacad. Mugi maranéhna jadi jalma-jalma anu kuat, gagah wanian, pantes pikeun usaha-usaha anu mulya, sarta mugi maranéhna ngadamel hiji perjangjian jeung Allah ku kurban.” Review and Herald, 20 Méi 1902.
The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.
Perjangjian anu diperbarui, sakumaha dilambangkeun ku perjangjian anu diperbarui jeung Yosua jeung Kaleb, nyaéta perjangjian jeung saratus opat puluh opat rébu jeung jalma réa anu agung. Eta diperbarui sanggeus umat pilihan tina perjangjian anu asal dipiceun ku Allah sarta ditangtukeun pikeun paéh di padang gurun. Perjangjian jeung saratus opat puluh opat rébu kalaksanakeun dina sajarah anu sarua pisan nalika hiji umat pilihan baheula ditolak.
Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.
Epesus hartina dipikahayang, sarta padamelan anu diréngsékeun ku Yosua jeung kujaheulana garéja téh “dipikahayang.” Nalika Yosua mingpin umat Allah asup ka Tanah Jangji, manéhna maju kalawan nalukkeun. Segel kahiji sajajar jeung garéja Epesus, sarta dilambangkeun ku hiji kuda bodas anu maju kalawan nalukkeun. Ieu leres boh pikeun Yosua boh pikeun garéja apostolik. Segel kahiji sajajar jeung garéja Epesus boh dina Israil baheula boh dina Israil modéren.
Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.
Smirna diturunkeun tina kecap “mur” anu mangrupa minyak anu dipaké pikeun ngabalsem nu paéh. Segel anu kadua digambarkeun ku hiji kuda beureum anu dipaparinkeun “pedang gedé” jeung “kawasa” pikeun nyabut “karapihan tina bumi,” anu hartina yén jalma-jalma dina sajarah éta bakal “silih paéhan.” Segel anu kadua sajajar jeung garéja Smirna, sarta éta ngagambarkeun wewenang anu dipaparinkeun ka musuh-musuh Allah, nepi ka maranéhna diidinan ngéléhkeun jeung maéhan umat Allah. Ieu kacumponan dina mangsa sanggeus garéja rasuli, kitu deui dina sajarah jaman Hakim-hakim. Dina duanana sajarah éta Allah ngidinan kakawasaan-kakawasaan ti luar umat-Na pikeun mawa peperangan jeung pati ka umat-Na. Dina garéja rasuli, peperangan éta didorong ku panolakan kana agama Kristus, anu dina mangsa saméméhna, nyaéta Epesus, teu kagagahan ku naon waé nalika mawa Injil ka dunya. Ari padorong musuh-musuh umat Allah dina jaman Hakim-hakim dumasar kana mangsa saméméhna, nyaéta Epesus, nalika Allah nembongkeun kakawasaan-Na ka Mesir jeung ka bangsa-bangsa saterusna anu ku Yosua geus dipaké pikeun ditaklukkeun. Segel anu kadua sajajar jeung garéja Smirna boh dina Israil baheula boh dina Israil modéren.
Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.
Pergamos ngandung harti “benteng anu dikukuhkeun,” ku kituna ngalambangkeun hiji puri raja. Segel katilu sajajar jeung Pergamos sarta ngalambangkeun sajarah nalika pangadilan manusa dilaksanakeun ku para raja di bumi dina ngalawan pangadilan Allah. Ku kituna, ukuran, atawa pangadilan anu dilambangkeun ku “dua” timbangan anu nimbang “gandum,” “sa’ir,” “minyak” jeung “anggur;” nandakeun kakawasaan karajaan manusa, anu salawasna cacad dina patalina jeung pangadilan Allah. Émut, ngukur anu jujur atawa nimbang anu jujur henteu merlukeun dua timbangan. Dua timbangan ngalambangkeun pangadilan anu teu sarua.
The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.
“Jelai” téh lambang kurban “buah cikal” dina pésta Paska, sedengkeun “gandum” téh lambang kurban “dua roti ayun” dina pésta Pentecostal. “Minyak” téh lambang Roh Suci, jeung “anggur” téh lambang doktrin. Pergamos dina mangsa Israil baheula nyaéta jaman raja-raja Israil anu nyieun kompromi, anu ngadatangkeun panghukuman kana sistem ibadah Allah anu dilambangkeun ku usum ti Paska nepi ka Pentecostal. Kabeneran-kabeneran tina firman Allah dilambangkeun ku “anggur” jeung “minyak.” Boh dina Israil baheula boh dina Israil modéren, garéja Pergamos nyaéta periode nalika Iblis nyobaan ngahontal naon anu teu bisa dihontalna ngaliwatan panyucuran getih dina sajarah anu dilambangkeun ku Smyrna. Dina Pergamos, Iblis nyobaan ngancurkeun umat Allah jeung bebeneran Allah ngaliwatan kompromi, lain ku panyucuran getih sakumaha anu dilambangkeun dina Smyrna. Kompromi para raja Israil baheula janten tipé tina kompromi Konstantinus dina Israil modéren.
Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.
Tiatira hartina “kurban panarima kupeurih” sarta nyarita ngeunaan sumanget kamartiran anu dipasihkeun ku Allah ka umat-Na anu dipaéhan ku sabab ngaran-Na. Kurban panarima kupeurih ngagambarkeun kahayang pikeun ngaladénan Kristus dina kaayaan anu kacida beuratna, sakumaha diwakilan ku Daniel, Sadrakh, Mesakh, jeung Abednego salila pangawanan tujuh puluh taun; sarta éta ogé ngagambarkeun kurban urang Waldensian, urang Huguenot, jeung nu séjénna anu disiksa, dipanjara, difitnah, jeung dipaéhan ku kakawasaan kapapaan salila sajarah sarébu dua ratus genep puluh taun. Segel kaopat lumangsung sajajar jeung garéja Tiatira sarta ngagambarkeun panganiayaan ku Babul kuna ngalawan Israil kuna jeung panganiayaan ku Babul modéren ngalawan Israil modéren. Sajarah duanana pangawanan téh mimitina merlukeun aya murtad tina bebeneran, anu dilakonan ku raja-raja Israil jeung ku Kaisar Konstantinus. Duanana nyiapkeun jalan pikeun hiji mangsa anu diwakilan ku Tiatira.
Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.
Sardis teu miboga harti anu saluyu jeung pangakuanana kana hiji ngaran, sabab pangakuan éta téh bohong. Ayana Shekinah henteu kungsi nembongan dina bait anu kadua. Ayana Kristus henteu kungsi nembongan dina sajarah Sardis. Reformasi dina Jaman Poék dina hakékatna mangrupa runtuyan hiji léngkah ka hareup jeung dua léngkah ka tukang. Karya anu sakuduna dihontal ku sajarah Sardis dina Reformasi Protestan henteu kungsi diréngsékeun.
Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.
Piladélpia hartina kanyaah ka dulur, sarta mustahil nyaah ka dulur lamun anjeun henteu heula nyaah ka Allah.
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.
Lamun aya jelema nyebut, “Kami nyaah ka Allah,” tapi ngahina ka dulurna, manehna téh tukang bohong; sabab sing saha anu henteu nyaah ka dulurna anu geus katempo ku manehna, kumaha bisa nyaah ka Allah anu teu acan katempo ku manehna? Jeung parentah ieu urang tampi ti Anjeunna, yén sing saha anu nyaah ka Allah, kudu nyaah ka dulurna ogé. 1 Yohanes 4:20, 21.
Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.
Piladélfia ngalambangkeun jamaah anu mikanyaah ka Allah, sarta ku sabab ieu euweuh panghukuman atawa tegoran anu ditujulkeun ka Piladélfia.
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. Revelation 3:7–12.
Jeung tuliskeun ka malaikat jamaah di Piladélpia kieu; Kieu saur Anjeunna anu suci, Anjeunna anu sajati, Anjeunna anu nyepeng konci Daud, anu muka, sarta moal aya saurang ogé anu nutup; jeung nutup, sarta moal aya saurang ogé anu muka; Kami nyaho kana pagawean maneh: tingali, Kami geus netepkeun di hareupeun maneh hiji panto anu kabuka, sarta moal aya anu bisa nutupna: sabab maneh boga kakuatan saeutik, sarta geus ngajaga pangandika Kami, jeung henteu mungkir kana ngaran Kami. Tingali, maranéhna anu ti sinagoga Iblis, anu nyebut dirina urang Yahudi, padahal lain, tapi ngabohong; tingali, maranéhna ku Kami baris dijadikeun datang jeung sujud di hareupeun suku maneh, sarta nyaho yén Kami geus mikanyaah ka maneh. Ku sabab maneh geus ngajaga pangandika kasabaran Kami, Kami ogé baris ngajaga maneh tina mangsa pencobaan, anu bakal datang ka sakuliah dunya, pikeun nguji jalma-jalma anu maratuh di bumi. Tingali, Kami datang gancang: pageuhkeun naon anu aya dina maneh, supaya makuta maneh ulah direbut ku batur. Sing saha anu meunang, ku Kami bakal dijadikeun tihang di Bait Allah Kami, sarta anjeunna moal kaluar deui ti dinya: jeung ku Kami bakal dituliskeun kana anjeunna ngaran Allah Kami, jeung ngaran kota Allah Kami, nya éta Yerusalem anyar, anu turun ti sawarga ti Allah Kami: jeung ku Kami bakal dituliskeun kana anjeunna ngaran Kami anu anyar. Wahyu 3:7–12.
Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.
Philadelphia dipaparin “konci Daud,” sarta dina sajarah Filadelfia tina Israil baheula maranéhna dipaparin Putra Daud, anu ngawakilan, di antarana, prinsip nubuat ngeunaan Alfa jeung Omega, nu kahiji jeung nu panungtung. Eta konci ngawakilan metodologi “historisisme.” Dina mangsa anu diwakilan ku garéja Filadelfia dina ahir Israil baheula, Pangarang pisan tina nubuat Alkitab téh nya éta koncina. Dina mangsa anu diwakilan ku garéja Filadelfia dina sajarah Millerite, William Miller dipaparin konci éta. Dina dua sajarah éta, Kristus nyanghareupan urang Yahudi anu nyangka yén maranéhna téh putra-putra Ibrahim, padahal lain. Miller nyanghareupan urang Protestan anu nyangka yén maranéhna téh urang Yahudi rohani, padahal lain.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.
Anu boga ceuli, mugi ngadangu naon anu dicarioskeun ku Roh ka jamaah-jamaah. Wahyu 3:13.
Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.
Laodicea hartina hiji bangsa anu dihukum, jeung urang Laodicea, nyaéta bangsa Yahudi dina mangsa Kristus, ahirna dihukum dina taun 70 Masehi dina karuksakan Yerusalem. Panghukuman ahir kana Protestanisme nu murtad lumangsung dina krisis hukum Minggu, tapi maranéhna geus papanggih jeung panghukumanana nalika maranéhna nolak talatah malaikat kahiji dina musim semi taun 1844, tuluy ku ilahi diproklamasikeun minangka putri-putri Babul. Jalma-jalma Protestan nu geus murag éta ngalambangkeun Adventisme Laodicea dina poé-poé pamungkas panghukuman panalungtikan.
We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”
Ayeuna ayeuna urang parantos pada dasarna nalungtik sababaraha rupa cara kumaha tujuh gareja dina Wahyu tiasa dipikahartos kalayan leres minangka lambang-lambang nubuat sarta satuluyna diterapkeun sacara nubuat. Nanging, éta kudu dipikaharti sarta diterapkeun dina kontéks aturan-aturan nubuat “anu parantos dipasihkeun ka urang ku kawenangan anu pangluhurna.”
The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.
Pesen ka tujuh garéja téh nya éta pesen-pesen anu dipasihkeun ka tujuh garéja anu aya dina mangsa Yohanes nyatet éta pesen-pesen. Pesen-pesen ka tujuh garéja méré pangajaran jeung pangéling ka sakabéh garéja sapanjang sajarah. Pesen-pesen ka tujuh garéja méré pangajaran jeung pangéling ka unggal urang Kristen sapanjang sajarah. Tujuh garéja ngawakilan sajarah Kakristenan ti jaman rasul-rasul nepi ka ahir dunya. Tujuh garéja ngawakilan sajarah Israil kuna ti jaman Musa nepi ka karuksakan Yerusalem dina taun 70 M. Tujuh garéja bisa dipikawanoh jeung diterapkeun ku cara ngaidéntifikasi bédana antara opat garéja nu kahiji jeung tilu garéja nu panungtung.
Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.
Tina genep rupa-rupa panerapan profétis anu keur urang idéntifikasi, panerapan anu sarua kagambarkeun dina tujuh materai.
We will address these truths in the next article.
Urang baris ngabahas ieu kayaktian-kayaktian dina artikel salajengna.