The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
Garis nubuat anu nangtukeun iraha Amérika Sarikat ngawangun hiji patung pikeun sarta tina sato galak éta lumangsung nalika tanduk Protestanisme keur ngawangun gambar Kristus. Wangunan éta sacara husus diidéntifikasi dina Daniel pasal sapuluh, nalika Daniel nenjo “marah,” tetempoan eunteung panyabab. Daniel ngagambarkeun jalma-jalma anu nenjo Kristus, sarta ku kituna maranéhna ngagambarkeun karakter Kristus. Saratus opat puluh opat rébu, anu digambarkeun ku Daniel dina pasal sapuluh, ngawangun gambar Kristus di jero, ngan ku cara nenjo karakter-Na. Ku nenjo maranéhna jadi robah.
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
Gambar sato galak éta ngagambarkeun sato galak, sarta kabentukna gambar sato galak téh mangrupa ujian anu gedé pikeun umat Allah, ku nu mana takdir langgeng maranéhna bakal ditangtukeun. Lamun gereja-gereja Protestan nyekel kakawasaan pamaréntahan Amérika Sarikat, maranéhna bakal geus ngabentuk hiji gambar tina sistem garéja jeung nagara anu nandaan wangun pangawasan anu kungsi dipaké ku kakawasaan kapapaan saméméh pangrojong pulitikna dicabut. Dina mangsa anu sarua, gambar Kristus bakal dihasilkeun dina umat-Na dina poé-poé panungtungan. Sanajan kitu, aya jalma-jalma anu babarengan jeung Daniel, tapi henteu ningali titingalian éta, sabab maranéhna kabur tina titingalian éta. Maranéhna gagal dina ujian kabentukna gambar sato galak, ku sabab nampik ngantepkeun gambar Kristus kabentuk di jero diri maranéhna salila mangsa pangujian.
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
Prinsip rohani ngeunaan pantulan lumangsung ku cara ningali kana hiji eunteung anu ngawakilan Kristus, jeung ku sabab titingalian “marah” téh mangrupa titingalian kausatif, gambar Kristus dina éta eunteung ngahasilkeun gambar Kristus dina kamanusaan. Eunteung sacara harfiah mantulkeun gambar jalma anu ningali kana eunteung éta, tapi dina panerapan rohani tina prinsip ieu aya rupa-rupa unsur anu patali jeung eunteung. Maranéh anu ngan saukur “ngadéngékeun pangandika, lain ngalampahkeunana,” “ningali dirina sorangan, tuluy indit, sarta geuwat poho kana kumaha rupa dirina.” Maranéh ningali kana eunteung, tapi ngan ukur ningali kamanusaan.
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
Golongan anu séjén, anu “lain jadi nu ngadéngé tuluy poho, tapi nu ngalakonan pagawéan,” maranéhna ningali hukum Allah, maranéhna ningali Kristus dina eunteung. Pagawéan éta nyaéta ngartos yén prinsip pantulan miboga kanyataan “alamiah” jeung kanyataan rohani. Daniel ngagambarkeun jalma-jalma anu ngalakonan éta “pagawéan,” sabab dina pasal salapan jeung sapuluh anjeunna ngagambarkeun pagawéan anu ngahasilkeun prinsip rohani tina pantulan.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.
Dina éta poé, abdi Daniel keur sedih salila tilu minggu pinuh. Abdi henteu ngadahar roti anu ngeunah, daging jeung anggur ogé henteu asup ka sungut abdi, sareng abdi pisan henteu ngurapan diri, nepi ka tilu minggu pinuh kaliwat. Daniel 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
Jibril geus masihan tafsir sabagian tina titingalian dina pasal dalapan ka Daniél, tapi Daniél tacan ngartos sakabéhna.
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
Tuluy kaula Daniil peungsan, sarta gering sawatara poé; satuluyna kaula gugah deui, tuluy ngalaksanakeun pagawéan raja; jeung kaula kacida héranna ku éta titingalian, tapi teu aya nu ngartos kana éta. Daniel 8:27.
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
Sadérék White ngébréhkeun ka urang yén Daniel keur narékahan pikeun ngartos kana tafsir pesen dina Daniel pasal dalapan, anu ku Gabriel geus ditepikeun ka Daniel dina pasal salapan.
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
Kalawan kasungguhan anu anyar tur leuwih jero, Miller nuluykeun nalungtik nubuat-nubuat, ku peuting sakaligus ku beurang dipasrahkeun kana pangajaran ngeunaan naon anu ayeuna katingalina miboga pentingna anu sakitu agengna sarta minat anu nyerep sagalana. Dina pasal kadalapan kitab Daniel anjeunna teu bisa manggihan pituduh kana titik mimiti tina 2300 poé; malaikat Jibril, sanajan diparentahkeun sangkan ngajadikeun Daniel ngartos eta titingalian, ngan masihan katerangan sabagian wungkul. Nalika panganiayaan anu pikasieuneun anu baris tumiba ka garéja ditembrakkeun ka titingalian nabi, kakuatan ragana jadi leungit. Anjeunna teu sanggup deui nahanana, sarta malaikat ninggalkeun anjeunna samentara waktu. Daniel “pingsan, sarta gering sababaraha poé.” “Jeung kuring kagét ku titingalian eta,” saur anjeunna, “nanging teu aya nu ngartos kana eta.”
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
“Nanging Allah parantos maréntah ka utusan-Na: ‘Jadikeun ieu jelema ngartos kana tetenjoan ieu.’ Amanat éta kudu dilaksanakeun. Dina taat kana éta, malaikat, sawatara waktu sanggeusna, mulang deui ka Daniel, saur-Na: ‘Ayeuna sim kuring sumping pikeun maparin ka anjeun kaparigelan jeung pangarti;’ ‘ku sabab éta, ngartikeun éta perkara, jeung perhatikeun tetenjoan éta.’ Daniel 8:27, 16; 9:22, 23, 25–27. Aya hiji perkara penting dina tetenjoan dina pasal 8 anu tacan dipedar, nya éta anu patali jeung waktu—mangsa 2300 poé; ku sabab éta malaikat, dina neraskeun deui pedaranana, utamana ngamuatkeun kana jejer waktu.” The Great Controversy, 325.
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic Word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic Word.
Dina pasal sapuluh urang dibéjaan yén Daniel miboga pamahaman ngeunaan “tetempoan” jeung “perkara” éta, tapi Daniel ngaharepkeun cahaya anu leuwih jembar, ku sabab kitu manéhna netepkeun haténa pikeun manggihan éta pamahaman sarta puasa salila dua puluh hiji poé. Ku ngalakukeun kitu manéhna ngawakilan jalma-jalma dina poé-poé panungtungan anu ngarti kana prinsip rohani ngeunaan pantulan anu dilambangkeun ku prinsip alamiah ngeunaan pantulan. Éta pamahaman digambarkeun ku pagawean maranéhna, jeung pagawean maranéhna diwakilan ku Daniel salaku usaha néangan pamahaman anu bener kana Firman nubuat Allah. Bédana anu écés jeung jalma-jalma anu lumpat nyingkahan tetempoan éta nyaéta yén maranéhna henteu néangan pamahaman anu bener kana Firman nubuat Allah.
The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
Kabeneran tina Firman nubuat Allah anu Daniel digambarkeun salaku lapar pikeun ngartos téh nya éta cahaya pikeun poé-poé panungtungan, sabab Daniel ngalambangkeun saratus opat puluh opat rébu. Ku sabab éta, Daniel ngawakilan hiji golongan anu keur milarian ngartos cahaya tina Firman nubuat Allah anu digambarkeun minangka ujian pamungkas saméméh panto kasempetan rahmat ditutup. Dina hal ieu, nya éta Wahyu Yesus Kristus anu dibuka pas saméméh panto kasempetan rahmat ditutup, tapi éta ogé ujian anu digambarkeun minangka kabentukna gambar sato galak.
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
Kabentukna gambar sato galak téh langsung nangtukeun prosés kumaha gambar sato galak éta diwujudkeun. Kanyataan éta moal bisa ditangtukeun kalawan leres lamun can heula nangtukeun poko utama tina ujian éta, nyaéta sato galak. Nya éta sato galak anu netepkeun sarta nangtukeun kumaha gambar éta dibentuk.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Tapi naon ari ‘gambar pikeun sato galak’ éta? jeung kumaha éta bakal dijieun? Gambar éta dijieun ku sato galak nu dua tanduk, sarta éta téh hiji gambar pikeun sato galak. Éta ogé disebut gambar tina sato galak. Ku kituna, pikeun nyaho kumaha rupa gambar éta jeung kumaha éta bakal dijieun, urang kudu nalungtik ciri-ciri sato galak éta sorangan—kapausan.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Waktu gareja mula-mula jadi ruksak ku sabab nyingkah tina kesederhanaan Injil sarta narima upacara jeung adat-istiadat kapir, manehna leungit Roh jeung kakawasaan Allah; sarta supaya bisa ngadalikeun nurani jalma-jalma, manehna neangan pangrojong ti kakawasaan sipil. Hasilna nya éta kapapaan, hiji gareja nu ngadalikeun kakawasaan nagara sarta ngagunakeunana pikeun ngamajukeun tujuanana sorangan, hususna pikeun ngahukum ‘bid’ah.’ Supaya Amérika Sarikat bisa ngawangun hiji gambar tina sato galak éta, kakawasaan agama kudu nepi ka kitu ngadalikeun pamaréntahan sipil nepi ka wewenang nagara ogé bakal dipaké ku gareja pikeun ngahontal tujuanana sorangan.” The Great Controversy, 443.
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
Supaya “diajar naon rupa patung éta jeung kumaha patung éta kudu dijieun, urang kudu nalungtik ciri-ciri sato galak éta sorangan—kapapaan.” Ieu sato galak anu netepkeun titingalian anu jadi ujian dina poe-poe panungtungan, anu diwujudkeun pas sateuacan mangsa kasempetan rahmat ditutup. Daniel ngartos kana titingalian jeung kana éta perkara.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Dina taun katilu pamaréntahan Koresy raja Pérsia, aya hiji perkara anu diungkabkeun ka Daniél, anu dingaranan Béltesyasar; sarta éta perkara téh enya, tapi waktu anu geus ditangtukeun téh panjang; jeung anjeunna ngartos kana éta perkara, sarta miboga pangartian kana éta titingalian. Daniel 10:1.
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
Visi éta nya éta visi “mareh” ngeunaan dua rébu tilu ratus taun. “Thing” téh kecap Ibrani “dabar,” anu hartina “kecap.” Kecap anu sarua (“dabar”) anu ditarjamahkeun jadi “thing” dina ayat hiji, ditarjamahkeun jadi “matter” dina pasal salapan ayat dua puluh tilu.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Muhun, basa kuring keur nyarita dina doa, nya éta lalaki Jibril, anu ku kuring geus katingali dina titingalian ti mimiti, datang ngapung kalayan gancang, tuluy nyabak ka kuring kira-kira dina waktu pangbakti kurban sonten. Jeung anjeunna masihan katerangan ka kuring, sarta nyarita ka kuring, pokna, “Eh Daniel, ayeuna sim kuring parantos sumping pikeun maparin ka hidep kaparigelan jeung pangarti. Ti mimiti panyuhun-panyuhun hidep, parentah geus medal, sarta sim kuring sumping pikeun nembongkeunana ka hidep; sabab hidep téh kacida dipikanyaahna: ku sabab éta ngartikeun éta perkara, jeung timbang-timbang éta titingalian.” Daniel 9:21–23.
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
Jibril sumping ka Daniel minangka jawaban kana paneda Daniel, anu patalina jeung pencerahan anu geus ditampi ku Daniel nalika anjeunna ngartos yén anjeunna aya dina kaayaan pangbuangan anu dilambangkeun ku paburencayna dina Imamat dua puluh genep.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
Dina taun kahiji pamaréntahanana, abdi Daniel ngartos tina kitab-kitab jumlah taun anu ku firman PANGERAN parantos ditepikeun ka Yermia nabi, yén Anjeunna bakal ngalengkepan tujuh puluh taun dina karuksakan Yerusalem. Daniel 9:2.
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
Pangwawanan anu ditepikeun ku Yermia ngantunkeun Daniél kana pangwawanan “tujuh kali” anu kacatet ku Musa, anu sakaligus mangrupa hiji “sumpah” jeung hiji “kutuk.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Enya, sakumna Israél parantos ngalanggar hukum-Mantenna, nyaéta ku nyimpang, nepi ka maranéhna henteu nurut kana sora-Mantenna; ku sabab éta kutuk geus dituang ka kami, kitu deui sumpah anu kaserat dina hukum Musa, abdi Allah, lantaran kami geus dosa ka Anjeunna. Jeung Mantenna geus netepkeun pangandika-Na, anu parantos diucapkeun-Na ngalawan kami, jeung ngalawan para hakim kami anu ngahakiman kami, ku ngadatangkeun kana kami hiji kajahatan anu gedé; sabab di handapeun sakuliah langit can kungsi kajadian saperti anu parantos kajadian ka Yerusalem. Sakumaha anu kaserat dina hukum Musa, sakabéh kajahatan ieu geus nimpah ka kami; tapi kami tacan ngadugikeun pamuji ka payuneun PANGERAN Allah kami, sangkan kami baralik tina kajahatan kami, jeung ngartos kana bebeneran-Mantenna. Daniel 9:11–13.
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
Dumasar kana dua saksi, nyaéta Yeremia jeung Musa, Daniel ngartos yén karuksakan anu geus ditumpahkeun ka Yerusalem téh nya éta “kutuk” “Musa” anu geus “dituangkeun ka luhur” Israél baheula. Sister White nyebut kasaksian Yeremia minangka “kasaksian-kasaksian ka jamaah,” sarta dina hal ieu éta nandakeun Yeremia minangka Roh Nubuat dina poé-poé panungtungan, sabab “kasaksian-kasaksian ka jamaah” dina poé-poé panungtungan téh nya éta ieu pisan. Yeremia ngawakilan Roh Nubuat, sedengkeun Musa ngawakilan Alkitab.
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic Word.
Daniel ngalambangkeun jalma-jalma dina poé-poé panungtungan anu ngartos tina dua saksi éta yén maranéhna geus disebarkeun, sarta anu ngartos tina Alkitab jeung Roh Nubuat yén maranéhna geus dihudangkeun, sakumaha Daniel ogé dihudangkeun kana kanyataan yén anjeunna (aranjeunna) geus aya dina pangawulaan, sarta yén pangawulaan éta dilambangkeun dina Firman nubuat Allah.
The experience of God’s last-day people is the experience of the ten virgins.
Pangalaman umat Allah dina poé-poé panungtungan nyaéta pangalaman sapuluh parawan.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.
The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
Wanci mundurna dina pasemon sapuluh parawan ngagambarkeun hudangna anu sarua saperti anu kaalaman ku Daniel dina pasal kasalapan. Dumasar kana dua saksi anu geus disucikeun, Daniel nyadar yén sakabéh hirupna téh mangrupa minuhan hiji nubuat husus dina Firman Allah. Nubuat éta nungtun Daniel ka ubaran anu diperlukeun lamun Daniel rék disiapkeun pikeun naon anu bakal tumiba ka anjeunna dina pasal saterusna. Kitu deui, waktu kaum Millerite minuhan pasemon sapuluh parawan, maranéhna ogé kudu dihudangkeun kana kanyataan yén kuciwa anu kahiji jeung panundaan éta geus nyababkeun maranéhna katarajang saré. Sakabéh nabi ngagambarkeun poé-poé panungtungan.
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
Hudangna Daniel dohot angka Millerite i ma dua sitindangi ni hudangna saratus opat puluh opat ribu di ari parpudi.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
“Yesus jeung sakumna balad sawarga neuteup kalayan kanyaah jeung asih ka jalma-jalma anu ku pangharepan anu amis geus lila ngarep-ngarep ningali Anjeunna, anu dipikanyaah ku jiwana. Malaikat-malaikat ngalayang di sabudeureun maranéhna, pikeun nguatkeun maranéhna dina jam pangnyobaanna. Ari jalma-jalma anu teu maliré narima éta pesen sawarga, ditinggalkeun dina poék, sarta murka Allah hurung ka maranéhna, sabab maranéhna teu kersa narima caang anu geus dikirimkeun ku Anjeunna ka maranéhna ti sawarga. Jalma-jalma satia anu kuciwa éta, anu teu bisa ngartos naha Gustina teu sumping, henteu ditinggalkeun dina poék. Maranéhna deui dipingpin kana Alkitabna pikeun nalungtik mangsa-mangsa nubuat. Leungeun Gusti dipiceun tina angka-angka éta, sarta kasalahanana dijelaskeun. Maranéhna nempo yén mangsa-mangsa nubuat éta ngahontal ka taun 1844, sarta yén bukti anu sarua anu geus ku maranéhna diajukeun pikeun némbongkeun yén mangsa-mangsa nubuat éta lekasan dina taun 1843, ngabuktikeun yén éta bakal mungkas dina taun 1844. Caang tina Firman Allah nyorot kana kaayaan maranéhna, sarta maranéhna manggihan hiji mangsa reureuh—‘Sanajan éta [tetempoan] lila, antosan éta.’ Dina kanyaah maranéhna kana datangna Kristus anu saharita, maranéhna geus kaliwat tina nengetan reureuhna éta tetempoan, anu dimaksudkeun pikeun nganyatakeun saha anu enya-enya ngantosan. Deui maranéhna boga hiji patokan waktu. Sanajan kitu, kuring ningali yén loba di antara maranéhna teu bisa naék ngaleuwihan kuciwa anu pohara beuratna pikeun miboga darajat sumanget jeung tanaga anu geus nandaan iman maranéhna dina taun 1843.” Early Writings, 236.
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
Pikeun minuhan éta misil, kaum Millerite “teu merhatikeun kana lila tundana éta titingalian,” tapi maranéhna “deui” “ditungtun kana Alkitab maranéhna pikeun nalungtik mangsa-mangsa nubuat. Leungeun PANGERAN dipiceun tina angka-angka éta, sarta kasalahanana dijelaskeun.” Daniel dituntun kana Alkitab, sarta “leungeun PANGERAN” dipiceun tina “mangsa-mangsa nubuat,” sarta nalika Daniel, salaku jalma anu ngalaksanakeun, lain ngan saukur nu ngadéngé, ku iman anu aktip ngabuktikeun yén anjeunna ngartos kana pesen Yeremia jeung Musa ku minuhan parentah-parentah anu dipasihkeun dina Imamat dua puluh genep kitu deui jalan ubar jeung pamecahan tina kaayaan paburencayna umat Allah, harita éta “panjelasan” dipasihkeun ka Daniel.
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
Nalika saratus opat puluh opat rébu ngalengkepan mangsa antosan dina éta misil dina pangeusi ahirna jeung pangsampurnana dina poé-poé panungtungan, maranéhna bakal ngalakukeun éta dina hiji mangsa nalika “kabentukna gambar sato galak” jadi ujian maranéhna anu panggedéna.
We will continue these thoughts in the next article.
Urang baris neruskeun ieu pamikiran dina artikel salajengna.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
“‘Nalika buah geus ngahasil, harita kénéh anjeunna ngasupkeun arit, sabab mangsa panén geus datang.’ Kristus keur ngadagoan kalayan kahayang anu jero pisan kana nembongna diri-Na sorangan di jero garéja-Na. Nalika tabiat Kristus geus dipidangkeun deui kalayan sampurna dina umat-Na, harita Mantenna bakal sumping pikeun ngaku maranéhna minangka milik-Na sorangan.” Christ’s Object Lessons 69.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
“Poék poékna salah paham ka Allah anu keur nyumputan dunya. Jalma-jalma keur kaleungitan pangaweruh maranéhna ngeunaan sipat-Na. Sipat éta geus disalahhartikeun jeung disalahtafsirkeun. Dina mangsa ieu, hiji amanat ti Allah kudu diproklamasikeun, hiji amanat anu méré cahaya dina pangaruhna jeung nyalametkeun dina kakawasaanana. Sipat-Na kudu dipikawanoh. Ka jero poékna dunya kudu dipancarkeun cahaya kamulyaan-Na, cahaya kahadéan-Na, welas asih, jeung bebeneran.
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
“Ieu teh pagawean anu geus dipedar ku nabi Yesaya dina kecap-kecap ieu, ‘Eh Yerusalem, nu mawa beja hadé, angkatkeun sora maneh kalawan kakuatan; angkatkeun, ulah sieun; pok nyarita ka kota-kota Yuda, Tingal Allah maraneh! Tingal, PANGERAN Allah bakal sumping kalayan panangan anu kuat, jeung panangan-Na bakal marentah pikeun Anjeunna; tingal, ganjaran-Na aya sareng Anjeunna, jeung pagawean-Na aya di payuneun Anjeunna.’ Yesaya 40:9, 10.”
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“Jalma-jalma anu ngadagoan datangna Panganten Pameget kudu nyebut ka umat, ‘Tenjo Allah maraneh.’ Sinar panungtungan tina cahaya rahmat, amanat panungtungan ngeunaan rahmat anu kudu ditepikeun ka dunya, nyaéta panyingkepan ngeunaan tabiat-Na anu pinuh ku kanyaah. Barudak Allah kudu nembongkeun kamulyaan-Na. Dina hirup jeung tabiat maranéhna sorangan, maranéhna kudu ngungkabkeun naon anu geus dipigawé ku rahmat Allah pikeun maranéhna.” Christ’s Object Lessons, 415.