In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.
Dina dua tulisan saméméhna anu ngungkulan tafsiran pribadi anu nyatakeun yén Amérika Sarikat geus dilambangkeun ku “jalma-jalma perampok ti bangsamu” anu “ngadegkeun titingalian” dina Daniel pasal sabelas ayat opat welas, kami geus nyutat hiji petikan tina panulisan Ellen White anu nyebutkeun, “The members of the church will individually be tested and proved.” Prosés ngabuktikeun, nguji, jeung ngayak éta, anu digambarkeun minangka Utusan Perjangjian dina Maleakhi pasal tilu, anu nyucikeun pérak jeung emas, ayeuna keur lumangsung. Dina Maleakhi pasal tilu, éta netelakeun hiji panyucian.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Jeung Mantenna bakal linggih saperti nu nyaring jeung ngamurnikeun pérak; sarta Mantenna bakal ngamurnikeun putra-putra Lewi, jeung nyucikeun maranéhna saperti emas jeung pérak, supaya maranéhna tiasa ngahaturkeun ka PANGERAN hiji kurban dina kabeneran. Tuluy kurban Yuda jeung Yerusalem bakal pikaresepeun ka PANGERAN, saperti dina poe-poe baheula, jeung saperti dina taun-taun nu katukang. Malakhi 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Jalma-jalma anu nyekel pamadegan yén Amérika Sarikat téh lambang anu netepkeun éta titingalian, geus teu sanggup atawa teu daék ngarti yén pesen anu dibuka segélna dina bulan Juli 2023 téh nya éta anu nyucikeun para calon pikeun kaasup kana saratus opat puluh opat rébu. Di sinagoga di Kapernaum, panyucian ahir tina saratus opat puluh opat rébu geus dilambangkeun.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
“Yesus nyarios ka maranéhna kalayan écés, ‘Aya sabagian ti maranéh anu henteu percaya;’ sarta Anjeunna nambihan, ‘Ku sabab éta Kami geus nyarios ka maranéh, yén moal aya saurang ogé anu bisa datang ka Kami, iwal lamun éta dipasihkeun ka anjeunna ku Rama Kami.’ Anjeunna miharep sangkan maranéhna ngartos yén lamun maranéhna henteu katarik ka Anjeunna, éta téh lantaran haté maranéhna henteu kabuka ka Roh Suci. ‘Jalma alamiah mah henteu narima perkara-perkara anu asalna ti Roh Allah: sabab éta téh kabobodoan pikeun anjeunna; sarta anjeunna ogé moal bisa ngartikeunana, sabab éta ngan bisa dipikawanoh sacara rohani.’ 1 Korinta 2:14. Ku iman jiwa nenjo kamulyaan Yesus. Kamulyaan ieu disumputkeun, nepi ka, ngaliwatan Roh Suci, iman dihurungkeun dina jiwa.”
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Ku ku carana ditegor sacara umum alatan teu percaya maranéhna, murid-murid ieu beuki ngajauhan ti Yesus. Maranéhna kacida teu resepna, sarta ku kahayang pikeun nyilakakeun Jurusalamet jeung nyugemakeun niat jahat urang Parisi, maranéhna malik tonggong ka Anjeunna, tuluy ninggalkeun Anjeunna kalayan rasa ngahina. Maranéhna geus netepkeun pilihanna,—nyokot wangun lahiriah tanpa roh, kulitna wungkul tanpa eusina. Kaputusan maranéhna ieu henteu kungsi robah deui satuluyna; sabab maranéhna henteu deui leumpang babarengan jeung Yesus.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Anu kipasna aya dina panangan-Na, sarta Anjeunna baris ngaberesihan lanté pangirikan-Na nepi ka tuntas, sarta ngumpulkeun gandum-Na kana lumbung.’ Mateus 3:12. Ieu téh salah sahiji mangsa panyucian. Ku kecap-kecap kayaktian, sekam keur dipisahkeun tina gandum. Ku sabab maranéhna teuing sombong jeung ngarasa diri bener nepi ka henteu daék narima panyaram, teuing mikacinta dunya nepi ka henteu daék narima hirup hina handap, loba anu ngajauhan Yesus. Loba kénéh anu ayeuna ngalakonan hal anu sarua. Jiwa-jiwa diuji ayeuna sakumaha murid-murid éta diuji di sinagoga di Kapernaum. Nalika kayaktian ditepikeun nepi ka nanceb kana haté, maranéhna ningali yén kahirupan maranéhna henteu saluyu jeung pangersa Allah. Maranéhna ningali perluna robah sagemblengna dina dirina sorangan; tapi maranéhna henteu daék ngamimitian pagawean anu merlukeun panolakan diri. Ku sabab éta maranéhna ambek nalika dosa-dosana kabuka. Maranéhna indit bari kaceuceub, sakumaha murid-murid ninggalkeun Yesus, bari ngagerendeng, ‘Ieu pangandika téh hese; saha anu sanggup ngadéngékeunana?’” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Ku “kecap-kecap bebeneran” digambarkeun emas jeung pérak dina ilustrasi Maleakhi ngeunaan beberesih ahir Bait Suci ka saratus opat puluh opat rébu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Tenjo, Kami baris ngutus utusan Kami, sarta anjeunna bakal nyiapkeun jalan di payuneun Kami; jeung Gusti, anu ku maraneh ditéangan, bakal ngadadak sumping ka Bait-Na, nya éta utusan perjangjian, anu ku maraneh dipikaresep: tenjo, anjeunna bakal sumping, saur PANGERAN semesta alam. Tapi saha anu tiasa tahan dina poé kadatangan-Na? jeung saha anu bakal tetep nangtung nalika Anjeunna nembongan? sabab Anjeunna téh kawas seuneu nu ngamurnikeun, jeung kawas sabun tukang ngabodaskeun. Maleakhi 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Sakabéh nabi, kaasup Malakhi, nuju ngaidéntifikasi poé-poé panungtungan. Dina artikel kahiji tina ieu runtuyan, urang geus nyutat The 1888 Materials, kaca 403, tempat urang dibéjaan, “Anu reureuh dina rasa wareg ku pangaweruhna sorangan anu ayeuna kénéh teu sampurna ngeunaan Kitab Suci, sangka éta geus cekap keur kasalametanana, keur ngandel kana hiji panipuan anu matak cilaka. Aya loba jalma anu can leres-leres dipaparin lengkep ku alesan-alesan Kitab Suci, sangkan maranéhna mampuh ngabédakeun kasalahan, sarta ngahukum sagala tradisi jeung tahayul anu geus dipasrahkeun ka maranéhna saolah-olah éta bebeneran.” Jalma-jalma anu diidéntifikasi dina petikan anu sarua “lain panalungtik Alkitab anu taliti,” anu “teu diajar kalawan tujuan” kana “ayat-ayat Kitab Suci” tempat aya “béda-béda pamadegan.” Jalma-jalma anu keur dipapatahan “teu maca Alkitab [pikeun] ngalarapkeun sari jeung kabeungharanana kana jiwana sorangan. Maranéhna teu ngarasa yén éta téh sora Allah anu nyarita ka maranéhna. Tapi, lamun urang hayang ngarti kana jalan kasalametan, lamun urang hayang ningali pancaran-pancaran Panonpoé kabeneran,” maranéhna “kudu nalungtik Kitab Suci kalawan tujuan.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Artikel kahiji parantos ngaidentifikasi yén salah sahiji bagian tina modél nubuat maranéhna anu sesat nyaéta petikan tina The Great Controversy, anu nyatet, “Romanisme di Dunya Heubeul jeung Protestantisme murtad di Dunya Anyar bakal nempuh jalan anu sarupa ka arah jalma-jalma anu ngahargaan sakabéh parentah ilahi.” The Great Controversy, 615. Tafsiran pribadi maranéhna ngaku yén kalimah ieu keur ngaidéntifikasi “Romanisme” minangka sajarah baheula jeung “Protestantisme murtad” minangka dunya modéren. Sanggeus bukti gramatikal némbongkeun yén panerapan anu maranéhna lakukeun kana kalimah ieu geus dipulaskeun tina harti anu bener, maranéhna henteu némbongkeun panarikan deui sacara umum kana panerapan anu palsu éta. Malah, maranéhna ngagunakeun petikan anu sarua pisan pikeun ngamajukeun pasamoan Zoom maranéhna salajengna. Sanajan kitu, urang dibéjaan yén “Urang kudu ngantebkeun ka sadayana perluna nalungtik kalayan daria kana bebeneran ilahi, supaya maranéhna nyaho yén maranéhna enya-enya nyaho naon ari bebeneran.” Teu aya tarékah pikeun narik deui klaim palsu éta, anu katingalina mangrupa bukti yén jalma-jalma anu ngamajukeun panerapan palsu ieu lain keur “nalungtik kalayan daria” sangkan “nyaho naon ari bebeneran.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Ti mimiti kontroversi ieu, urang geus ngadeukeutanana saolah-olah ieu leuwih ti saukur paséa antara bebeneran jeung kasalahan ngeunaan saha anu diwakilan ku “para garong ti bangsamu,” sarta nepi ka ayeuna kénéh kuring tetep nyekel pamadegan éta. Runtuyan artikel ngeunaan kitab Daniel geus nepi ka hiji tahap, dina nomer dua ratus, nalika harti ayat tilu welas nepi ka lima welas tina Daniel sabelas geus dipedar kalawan pageuh. Ayat-ayat éta ngagambarkeun sajarah ti taun 1989 nepi ka hukum Minggu anu baris geura datang, anu aya dina ayat opat puluh tina Daniel sabelas.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Urang parantos ngaidéntifikasi éta sajarah minangka sajarah nu disumputkeun tina ayat kaopat puluh. Urang ogé parantos ngaidéntifikasi yén nalika Sister White nyatakeun “kitab anu disegel téh lain Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan,” mangka sajarah nu disumputkeun tina Daniel pasal sabelas ayat kaopat puluh téh nyaéta “éta bagian tina nubuat Daniel.” Ayat tilu welas nepi ka lima welas ngagambarkeun bebeneran nubuat anu dibuka segelna dina poé-poé panungtungan. Ku kituna, tilu ayat éta ogé digambarkeun minangka boh “Wahyu Yesus Kristus” boh “Tujuh Guludug” dina kitab Wahyu anu dibuka segelna pas saméméh panutupan mangsa kasempetan rahmat. Nalika Sister White nyarujuk kana “éta bagian tina kitab Daniel,” petikan tempat ayana éta pernyataan nyebutkeun:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Ulah aya nu ngira yén ku sabab maranéhna teu bisa ngajelaskeun harti unggal lambang dina Wahyu, ku kituna euweuh gunana pikeun maranéhna nalungtik kitab ieu dina upaya nyaho harti bebeneran anu aya di jerona. Anjeunna anu ngébréhkeun ieu rahasia-rahasia ka Yohanes bakal maparin ka nu milarian bebeneran kalayan rajin hiji pangrasa heula ngeunaan perkara-perkara sawarga. Jalma-jalma anu haténa kabuka pikeun narima bebeneran bakal dipaparin kamampuhan pikeun ngarti kana pangajaran-pangajaranana, sarta bakal dipaparin berkah anu geus dijangjikeun ka jalma-jalma anu ‘ngadangu kecap-kecap tina ieu nubuat, sarta ngajaga sagala perkara anu ditulis di jerona.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“Dina Wahyu sakabéh kitab dina Alkitab patepung sarta mungkas. Di dieu aya panglengkep tina kitab Daniel. Nu hiji mangrupa nubuat; nu hiji deui mangrupa wahyu. Kitab anu disegel téh lain Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan. Malaikat maréntahkeun, ‘Tapi maneh, hé Daniel, tutup kecap-kecap éta, sarta segel kitab éta, nepi ka mangsa ahir.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Kecap “complement” hartina nyampurnakeun nepi ka sampurna. Bagian tina kitab Daniel anu patali jeung poé-poé panungtungan, anu dibuka meteraina dina waktu ahir, disampurnakeun nalika dihijikeun, “line upon line” jeung “Revelation of Jesus Christ,” sarta “the Seven Thunders.” Tilu gambaran éta téh nya éta amanat anu dibuka meteraina, ku kituna ngawakilan “words of truth” anu dipaké pikeun “purge” saratus opat puluh opat rébu dina pamurnian panungtungan Bait Allah nurutkeun Malakhi, sakumaha digambarkeun dina ayat tilu belas nepi ka lima belas tina Daniel sabelas. Ayat anu di tengah téh nyaéta ayat anu ngagambarkeun pasualan anu ayeuna keur lumangsung, sarta ku kituna ngagambarkeun pasualan anu sarua pisan anu kungsi disanghareupan ku kaum Millerite dina sajarah kenabian maranéhna.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Ngakukeun klaim yén “para garong ti umat anjeun” dina ayat kaopat welas téh nyaéta Amérika Sarikat, mangrupa paralél anu sampurna jeung kaum Protestan dina sajarah Millerite anu ngaku yén para garong éta ngawakilan Antiochus Epiphanes. Pasualan ieu bakal nyucikeun rereged tina emas jeung pérak, tapi perkara anu leuwih penting nyaéta yén pasualan ieu geus diidinan pikeun nungtun jalma-jalma anu diwakilan ku urang Lewi dina Malakhi pasal tilu supaya nalungtik Firman nubuat Allah leuwih jero tibatan saméméhna. “Lalaki panyapu kokotor” dina impian William Miller ayeuna keur nyapuan kaluar tina rohangan éta koin-koin jeung permata-permata palsu, sateuacan karya-Na dina ngahimpun deui permata-permata sajati kana hiji tatanan anu sampurna, anu ngagurilap sapuluh kali leuwih caang tibatan panonpoé.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
Pasea éta diidinan lumangsung pikeun ngalaksanakeun éta pisan padamelan, sabab ka kami geus dibéjakeun yén, “Allah bakal ngahudangkeun umat-Na; lamun cara-cara séjén gagal, bid’ah-bid’ah bakal asup ka antara maranéhna, anu bakal nyaring maranéhna, misahkeun sekam tina gandum. Gusti nyaur ka sakabéh anu percaya kana firman-Na supaya hudang tina sare. Caang anu mulya geus sumping, anu pantes pikeun mangsa ieu. Ieu téh bebeneran Kitab Suci, anu némbongkeun bahaya-bahaya anu geus pas aya di hareupeun urang. Caang ieu kuduna nungtun urang kana nalungtik Kitab Suci kalayan rajin sarta kana nguji kalayan pangkritisna kana pendirian-pendirian anu urang pageuh. Allah ngahoyongkeun supaya sagala rupa sisi jeung pendirian bebeneran ditalungtik sacara tuntas tur pengkuh, kalayan doa jeung puasa. Nu percaya ulah nepi ka cicing dina sangkaan-sangkaan jeung pamadegan anu teu écés ngeunaan naon anu mangrupakeun bebeneran.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
“Bid’ah-bid’ah” anu ku Anjeunna diidinan sarta dianggo pikeun ngagerakkeun para santo-Na anu keur sare téh mangrupa “pasulayan-pasulayan heubeul.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
“Dina sajarah jeung ramalan, Firman Allah ngagambarkeun paséa anu panjang jeung terus lumangsung antara bebeneran jeung kasalahan. Paséa éta masih kénéh lumangsung. Hal-hal anu geus kungsi aya bakal kajadian deui. Pasualan-pasualan heubeul bakal dihudangkeun deui, sarta téori-téori anyar bakal terus-terusan mucunghul. Tapi umat Allah, anu dina kapercayaan maranéhna jeung dina ngalaksanakeun ramalan geus nyokot bagéan dina ngumumkeun amanat malaikat kahiji, kadua, jeung katilu, nyaho di mana maranéhna nangtung. Maranéhna miboga hiji pangalaman anu leuwih mulya tibatan emas murni. Maranéhna kudu nangtung pageuh saperti batu cadas, nyekel pageuh awal kayakinan maranéhna nepi ka ahir.” Selected Messages, book 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Pasulayan ngeunaan “garong-garong ti bangsamu” téh hiji pasulayan heubeul tina sajarah Millerite, anu mangrupakeun “awal kayakinan maranéhna” anu diparéntahkeun supaya dicekel “tetep teguh nepi ka ahir.” “Awal” tina “kayakinan” saratus opat puluh opat rébu téh nya éta bebeneran-bebeneran dasar anu digambarkeun dina bagan para panaratas taun 1843 jeung 1850.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Musuh keur ngupayakeun pikeun ngalieurkeun pikiran dulur-dulur lalaki jeung awéwé urang tina pagawean nyiapkeun hiji umat sangkan tiasa nangtung dina poé-poé panungtungan ieu. Pangakalanana dirarancang pikeun mawa pikiran ngajauhan tina bahaya-bahaya jeung kawajiban-kawajiban dina mangsa ieu. Maranéhna nganggap teu aya nanaonna kana cahaya anu ku Kristus dibawa ti sawarga pikeun dipaparinkeun ka Yohanes keur umat-Na. Maranéhna ngajarkeun yén kajadian-kajadian anu pas aya di hareupeun urang téh teu cukup penting pikeun meunang perhatian husus. Maranéhna ngajadikeun teu aya gunana bebeneran anu asalna ti sawarga, sarta ngarampas umat Allah tina pangalaman maranéhna baheula, tuluy méré gantina élmu palsu.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“‘Kieu timbalan PANGERAN, Maraneh nangtung dina jalan-jalan, tingali, sarta tanyakeun jalan-jalan baheula, anu mana jalan anu hade, tuluy leumpang dina eta.’”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Ulah aya saurang ogé anu ngupayakeun ngaleupaskeun pondasi iman urang,—pondasi anu geus diteundeun dina awal padamelan urang, ku panalungtikan kana Pangandika kalayan doa sarta ku panyingkepan. Di luhur pondasi ieu urang geus ngawangun salila lima puluh taun ka tukang. Jalma-jalma bisa waé nyangka yén maranéhna geus manggihan jalan anu anyar, sarta yén maranéhna bisa nempatkeun pondasi anu leuwih kuat batan anu geus diteundeun. Tapi ieu téh hiji panyasab anu gedé. Teu aya saurang ogé anu bisa nempatkeun pondasi séjén salian ti anu geus diteundeun.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Baheula loba anu geus ngusahakeun ngawangun hiji iman anyar, ngadegkeun asas-asas anyar. Tapi sabaraha lilana wangunan maranéhna téh ngadeg?—Teu lila tuluy rubuh; sabab éta henteu diadegkeun dina Batu Karang.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“Naha murid-murid anu pangheulana téh kudu nyanghareupan ucapan-ucapan manusa? Naha maranéhna henteu kudu ngadangukeun téori-téori palsu, tuluy, sanggeus ngalakukeun sagalana, tetep nangtung pageuh, bari nyebut, ‘Taya saurang ogé nu bisa nunda dasar séjén salian ti dasar anu geus diteundeun’?”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Ku sabab kitu urang kudu nyekel pageuh pangawitan kayakinan urang nepi ka ahir. Kecap-kecap anu pinuh ku kakawasaan geus dikirim ku Allah jeung ku Kristus ka umat ieu, mawa maranéhna kaluar ti dunya, titik demi titik, kana cahaya anu caang tina bebeneran kiwari. Kalawan biwir anu geus kakecap ku seuneu suci, para palayan Allah geus ngawawarkeun éta amanat. Ucapan ilahi geus nerapkeun capna kana kaaslian bebeneran anu geus diwawarkeun.” Review and Herald, 3 Maret 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
“Jalan-jalan kolot” anu dimaksud ku Yeremia nyaéta “dasar-dasar anu geus diteundeun dina awal pagawéan urang.” Kaleresan-kaleresan éta diadegkeun “di luhur Batu Karang,” sarta dina sajarah Millerite, eta kaleresan-kaleresan dasar téh nyaéta amanat “bebeneran kiwari” anu diproklamasikeun dina taun 1842, 1843, jeung 1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Muga-muga Allah nulungan anjeun supaya narima kecap-kecap anu geus ku sim kuring diucapkeun. Sing jalma-jalma anu nangtung jadi pangawal Allah dina témbok Sion téh jalma-jalma anu bisa ningali bahaya saméméh ngahontal ka umat,—jalma-jalma anu bisa ngabédakeun antara bebeneran jeung kasalahan, katuhu jeung teu katuhu.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Peringatan téh geus sumping: ulah aya naon baé anu diidinan asup anu bakal ngaganggu dasar iman anu ku urang geus dipaké ngawangun ti saprak pesen éta sumping dina taun 1842, 1843, jeung 1844. Kami aya dina ieu pesen, sarta ti saprak harita kami geus nangtung di payuneun dunya, satia kana caang anu geus dipaparin ku Allah ka urang. Kami henteu boga maksud ngageserkeun suku urang tina landasan tempat éta diteundeun, nalika sapoé-sapoé urang neangan PANGERAN kalayan doa anu sajati, neangan caang. Naha aranjeun nyangka yén kami bisa ninggalkeun caang anu geus dipaparin ku Allah ka kami? Éta kudu jadi kawas Batu Karang Jaman-Jaman. Éta geus nungtun kami ti saprak éta dipaparin. Dulur-dulur lalaki jeung dulur-dulur awéwé, Allah hirup sarta maréntah sarta damel dina poé ieu. Leungeun-Na aya dina roda, sarta dina pangersa-Na Mantenna keur muterkeun éta roda saluyu jeung pangersa-Na sorangan. Ulah ngantep jalma-jalma ngiketkeun dirina kana dokumén-dokumén, bari nyebutkeun naon anu baris maranéhna lakukeun, jeung naon anu moal maranéhna lakukeun. Sing maranéhna ngiketkeun dirina ka PANGERAN, Allah sawarga. Mangka caang sawarga bakal nyorot kana Bait jiwa, sarta urang bakal ningali kasalametan ti Allah.” Review and Herald, April 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Pesen anu diproklamasikeun dina “1842, 1843, jeung 1844” téh nya éta pesen anu digambarkeun dina bagan panaratas 1843. Dina bulan Méi 1842, tilu ratus bagan 1843 dicitak. Ellen White jeung para panaratas sadayana masihan kasaksian yén bagan éta téh mangrupa panggenepan parentah dina Habakuk pasal dua pikeun nulis tetenjoan sarta ngajadikeun éta écés dina papan-papan. Dina sajarah éta pisan aya tilu ratus panginjil Millerite, sarta para sajarawan SDA mere kasaksian kana kanyataan yén maranéhna sadayana ngagunakeun bagan 1843 éta.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Naon anu bakal ngagerakkeun saurang jalma nepi ka ngaku yén idéntifikasi para panaratas ngeunaan Roma salaku “perampok umat maneh” sakumaha digambarkeun dina bagan téh salah? Naon anu bakal ngagerakkeun saurang jalma narima éta panalékan? Sanajan kitu, naon anu ngagerakkeun urang anu ngaku narima pamahaman para panaratas yén Roma dilambangkeun ku ungkara, “perampok umat maneh,” tapi sabenerna teu mampuh nangtayungan éta pamahaman ku diri sorangan?
In the first article we cited the following passage:
Dina artikel nu kahiji urang nyutat petikan di handap ieu:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Naon waé kamajuan intelektual manusa, ulah nepi ka sakedapan ogé anjeunna nganggap yén teu aya perluna nalungtik Kitab Suci kalayan tuntas jeung terus-terusan demi cahaya anu leuwih gedé. Salaku hiji umat, urang masing-masing dipanggeroan supaya jadi murid-murid nubuat. Urang kudu jaga kalayan kasungguhan sangkan urang bisa ngabédakeun unggal sinar cahaya anu ku Allah bakal dipasihkeun ka urang.” Testimonies, jilid 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Abdi nyatakeun yén “caang anu ku Allah” ayeuna keur ditepikeun “ka urang” nyaéta kanyataan yén urang can sapinuhna hudang kana tanggung jawab urang pikeun sacara pribadi ngartos lima welas ayat kahiji tina Daniel pasal sabelas, sarta yén urang can ngartos yén ayat tilu welas nepi ka lima welas tina pasal anu sarua ngawakilan bebeneran-bebeneran anu ngalaksanakeun panyucian ahir jeung panyegelan ka saratus opat puluh opat rébu. Lamun dina sajarah ieu pisan teu aya ajaran sesat anu diasupkeun, éta bakal janten bukti yén urang geus sagemblengna waspada. Tapi pasulayan ieu ngabuktikeun sabalikna.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
Kanyataan yén teu aya paséa atawa kaributan di antara umat Allah ulah dianggap minangka bukti anu pasti yén maranéhna keur pageuh nyekel kana ajaran anu bener. Aya alesan pikeun sieun yén bisa jadi maranéhna henteu ngabédakeun kalawan écés antara bebeneran jeung kasalahan. Lamun teu aya patalékan anyar anu mucunghul ku panalungtikan Kitab Suci, lamun teu timbul bédana pamadegan anu bakal ngagerakkeun jalma-jalma pikeun nalungtik Alkitab ku dirina sorangan supaya yakin yén maranéhna miboga bebeneran, bakal aya loba jalma ayeuna, saperti dina jaman baheula, anu bakal nyekel pageuh kana tradisi sarta nyembah kana anu maranéhna sorangan henteu terang....
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Allah bakal ngahudangkeun umat-Na; lamun cara séjén gagal, bid’ah-bid’ah bakal asup ka antara maranéhna, anu bakal ngayak maranéhna, misahkeun sekam tina gandum. Gusti nyaur ka sakabéh anu percaya kana firman-Na supaya hudang tina saré. Caang anu mulia parantos sumping, anu cocog pikeun mangsa ieu. Ieu téh bebeneran Alkitab, anu némbongkeun bahaya-bahaya anu geus pas aya di hareupeun urang. Caang ieu kudu ngarahkeun urang kana panalungtikan Kitab Suci kalayan rajin sarta kana pamariksaan anu pangtalitina kana pamadegan-pamadegan anu ku urang dicekel. Allah ngahoyongkeun supaya sagala rupa aspek jeung posisi bebeneran diteliti sacara tuntas tur tekun, kalayan doa jeung puasa. Nu percaya ulah cicing waé dina sangkaan-sangkaan jeung pamanggih anu teu écés ngeunaan naon anu jadi bebeneran. Iman maranéhna kudu pageuh dumasar kana firman Allah, sangkan nalika mangsa pangujian datang jeung maranéhna dibawa ka hareupeun majelis-majelis pikeun ngajawab ngeunaan imanna, maranéhna bisa méré alesan ngeunaan pangharepan anu aya dina dirina, kalayan lemah lembut jeung sieun.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
“Gugah, gugah, gugah. Jejer-jejer perkara anu urang sajikeun ka dunya kudu jadi hiji kanyataan anu hirup pikeun urang. Penting pisan yén dina ngabéla doktrin-doktrin anu ku urang dianggap salaku pasal-pasal dasar iman, urang ulah sakali-kali ngidinan diri ngagunakeun alesan-alesan anu henteu sapinuhna pageuh.” Testimonies, jilid 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Nalika urang neraskeun ieu panalungtikan ngeunaan para perampok umat Allah, urang baris nembongkeun yén perdebatan ngeunaan ayat opat welas dina Daniel sabelas antara kaum Protestan jeung kaum Millerite téh sarua pisan jeung perdebatan antara tafsir anyar jeung pribadi nu nyebut yén Amérika Sarikat, lain Roma, anu netepkeun éta titingalian. Pamadegan yén The Great Controversy ngagunakeun ungkara “old world” pikeun nandakeun sajarah baheula téh mangrupa hiji “anggapan jeung gagasan nu henteu écés” sarta éta mangrupa hiji ilustrasi tina “argumen anu henteu sagemblengna pageuh.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Jalma-jalma anu geus ngagunakeun éta petikan pikeun ngadukung sangkaan maranéhna yén urang Millerit salah dina ngaidentipikasi Roma minangka para perampok umat anjeun, kudu ngalaksanakeun kawajiban Kristen maranéhna sarta sacara umum nyabut deui klaimna, sabab éta klaim teu tiasa dipertahankeun boh sacara gramatikal boh sacara sajarah. Ari maranéh anu lungguh di sisi bari nyaksian pasulayan ieu, maranéh tanggung jawab pikeun leres ngabagi firman kayaktian, sabab maranéh geus dipanggil pikeun jadi pribadi anu murid kana nubuat, lain nuturkeun gagasan hiji jalma.
Men wrest the Scriptures to their own destruction.
Manusa sok nyasarkeun Kitab Suci nepi ka ngabinasakeun dirina sorangan.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Jeung anggap kasabaran Gusti urang téh kasalametan; sakumaha ogé dulur urang anu dipikanyaah, Paulus, nurutkeun hikmat anu geus dipaparin ka anjeunna, geus nulis ka aranjeun; kitu deui dina sakabéh suratna, bari nyarita di jerona ngeunaan ieu hal-hal; anu di jerona aya sawatara perkara anu hésé kahartina, anu ku jalma-jalma anu teu boga pangaweruh jeung anu teu pageuh dipulas-pulas, sakumaha maranéhna ogé ngalakukeun kana Kitab-kitab séjén, nepi ka karuksakan dirina sorangan. Ku sabab kitu, aranjeun, nu dipikanyaah, ku sabab geus nyaho ieu hal-hal ti heula, sing waspada, ulah nepi ka aranjeun ogé, kabawa ku kasasaran jalma-jalma durhaka, ragrag tina kategepaan aranjeun sorangan. Tapi sing tumuwuh dina kurnia jeung dina pangaweruh ngeunaan Gusti jeung Jurusalamet urang, Yesus Kristus. Ka Anjeunna kamulyaan, boh ayeuna boh salalawasna. Amin. 2 Petrus 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Petrus nyatakeun yén anu “teu diajar jeung teu pageuh” téh anu “ngaputarbalikeun” Kitab Suci “nepi ka karuksakan maranéhna sorangan.” Saluyu jeung kanyataan éta, Sister White remen masihan pangéling-ngéling ka urang supaya nalungtik sorangan. Lamun urang henteu ngalaksanakeun tanggung jawab urang pikeun jadi murid-murid nubuat, urang keur nangtukeun karuksakan urang sorangan.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Maranéhna téh para garong tina rahayat maneh anu ngadegkeun titingalian, jeung Suleman nétélakeun yén di mana euweuh titingalian, rahayat binasa.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Di tempat taya tetenjoan, umat binasa; tapi sing saha nu ngajaga hukum, bagja manéhna. Siloka 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Salah sahiji harti tina kecap “binasa” nyaéta dijadikeun taranjang. Di mana aya pamahaman anu lepat ngeunaan titingalian, éta dumasar kana kanyataan yén lambang anu netepkeun titingalian éta henteu kaharti, atawa kaharti kalayan lepat. Kaasup kana golongan jalma-jalma anu binasa dina pangéling-ngéling Suléman téh hartina mastikeun kataranjangan anu dilambangkeun ku urang Laodikia anu dimuntahkeun kaluar tina sungut Gusti dina hukum Minggu anu bakal geura datang. Ku naon urang kudu narima hiji pamadegan anu nyasabkeun harti anu écés tina katerangan Sister White ngeunaan dunya heubeul jeung dunya anyar, sarta anu nolak idéntifikasi Millerite yén Roma téh anu netepkeun titingalian, anu sacara langsung dilambangkeun dina bagan 1843, anu ngawakilan bebeneran-bebeneran dasar Adventisme, sarta anu téh Kristus, Batu Karang Langgeng anu dilambangkeun ku sagala gambaran suci ngeunaan dasar-dasar?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Tapi unggal wangunan anu diadegkeun dina dasar séjén salian ti firman Allah bakal rubuh. Sing saha anu, saperti urang Yahudi dina jaman Kristus, ngawangun dina dasar gagasan jeung pamadegan manusa, dina rupa-rupa wangun jeung upacara hasil ciptaan manusa, atawa dina pagawéan naon baé anu bisa dipigawé ku dirina sorangan leupas tina kurnia Kristus, keur ngadegkeun wangunan karakterna dina keusik anu ngageser. Badai godaan anu galak bakal nyapu dasar anu keusik éta, sarta ninggalkeun imahna jadi ruksak-lantak di basisir waktu.”
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“‘“Ku sabab kitu, kieu timbalan PANGERAN Allah, … Kaadilan ogé ku Kami baris dipasang kana tali ukur, sarta kabeneran kana unting-unting; jeung hujan és bakal nyapuan pangungsian tina kabohongan, sarta cai-cai bakal ngaleuwihan tempat panyumputan.” Yesaya 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Tapi ayeuna rahmat nyuhunkeun ka nu dosa. ‘Demi hirup Kami, saur PANGERAN Allah, Kami henteu resep kana maotna nu jahat; tapi supaya nu jahat malik tina jalanna sarta hirup: maliklah, maliklah tina jalan-jalan aranjeun anu jahat; sabab ku naon aranjeun rek paéh?’ Ezekiel 33:11. Sora anu nyarita ka nu teu tobat ayeuna teh sora Anjeunna anu dina kasangsaraan hate ngagero waktu Mantenna nenjo kota kanyaah-Na: ‘Eh Yerusalem, Yerusalem, anu maehan para nabi, jeung ngalempar ku batu ka nu diutus ka maneh! Sakumaha remenna Kami rek ngumpulkeun anak-anak maneh babarengan, sakumaha hayam bikang ngumpulkeun anak-anakna dina handapeun jangjangna, tapi maneh henteu daek! Tingal, imah maneh ditinggalkeun ka maneh jadi suwung.’ Luke 13:34, 35, R.V. Di Yerusalem, Isa nenjo hiji lambang tina dunya anu geus nampik jeung ngahina rahmat-Na. Mantenna keur ceurik, eh hate anu tarahal, pikeun anjeun! Malah waktu cipanon Isa murag di gunung, Yerusalem masih keneh bisa tobat, sarta luput tina hukumanana. Sakeudeung deui Kurnia ti sawarga teh masih ngantosan ditarimana ku manehna. Kitu deui, eh hate, ka anjeun Kristus masih nyarita ku sora-sora kanyaah: ‘Tingal, Kami nangtung di lawang, sarta ngetok: lamun aya jelema ngadenge sora Kami, sarta muka lawang, Kami bakal asup ka manehna, sarta bakal dahar bareng jeung manehna, sarta manehna jeung Kami.’ ‘Ayeuna teh waktos anu katarima; tingal, ayeuna teh poe kasalametan.’ Revelation 3:20; 2 Corinthians 6:2.”
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Aranjeun anu keur nyangking harepan kana diri sorangan keur ngadegkeun dina keusik. Tapi can can kasep pikeun luput tina karuksakan anu rek datang. Saméméh badai peupeus, muru ka dasar anu pasti. ‘Kieu timbalan PANGERAN ALLAH, Tingali, Kami nempatkeun di Sion hiji batu pikeun dasar, batu anu geus kabuktian, batu juru anu mulya, dasar anu pasti: sing saha anu percaya moal gopoh.’ ‘Tingal ka Kami, sarta sing salamet, maraneh sakur tungtung bumi: sabab Kami teh Allah, jeung taya deui salian ti Kami.’ ‘Ulah sieun; sabab Kami nyarengan ka maneh: ulah bingung; sabab Kami teh Allah maneh: Kami bakal nguatkeun maneh; enya, Kami bakal nulungan maneh; enya, Kami bakal nyangga maneh ku leungeun katuhu kaadilan Kami.’ ‘Maraneh moal era atawa kacida bingungna salalawasna.’ Yesaya 28:16, R.V.; 45:22; 41:10; 45:17.” Pikiran ti Gunung Pangberkatan, 150–152.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.