We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Urang ayeuna keur nyawalakeun garis nubuat ngeunaan pasalia pamadegan dina sajarah Advent anu geus kajadian patali jeung rupa-rupa lambang Roma. Urang ayeuna keur nyawalakeun “the daily” dina kitab Daniel. Pasalia éta ngagambarkeun panolakan kana pondasi Adventisme, panolakan kana kawibawaan Roh Nubuat, jeung panolakan kana utusan anu dipilih ku Allah. Nolak pagawéan Miller ogé ngagambarkeun panolakan kana parentah anu geus dipasihkeun ka Miller ku malaikat-malaikat sawarga, anu nungtun Miller kana pamahamanana ngeunaan pekabaran anu dihasilkeun ku nambahanana pangaweruh waktu kitab Daniel dibuka segelna dina taun 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
Jalma-jalma anu nampik bebeneran anu nangtukeun kakawasaan (Roma kapir) anu nahan kakawasaan kapapaan sangkan henteu kabuka dina 2 Tesalonika, némbongkeun yén maranéhna henteu nyaah kana bebeneran, sarta ku sabab nampik kanyaah kana bebeneran, maranéhna narima hiji kabohongan. Kabohongan éta tuluy mawa kasasaran anu kuat ka maranéhna. Kabohongan éta mangrupa sababna, sedengkeun kasasaran anu kuat anu maranéhna tampi téh mangrupa akibatna. Kurangna kanyaah kana bebeneran téh jadi pangjurung maranéhna. Kabohongan éta ngagambarkeun pilihan narima doktrin Alkitab sacara pluralistis, sabalikna ti jalma-jalma anu percaya kana bebeneran anu mutlak. Ieu sababna naha gambaran Yesaya ngeunaan kasasaran anu kuat dina tulisan Paulus dipintonkeun minangka kasasaran-kasasaran, lain ngan saukur hiji kasasaran. Golongan séjénna nyaéta jalma-jalma anu memang nyaah kana bebeneran, narima premis bebeneran anu mutlak, sarta ku Yesaya dipikawanoh minangka jalma-jalma anu ngageter kana Firman Allah.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Kieu timbalan PANGERAN, Langit teh tahta Kami, jeung bumi teh tumpakan suku Kami; di manakah imah anu ku maraneh rek diwangun pikeun Kami? jeung di manakah tempat pangreureuhan Kami? Sabab sakumna eta hal geus dijieun ku panangan Kami, jeung ku kituna sakumna eta hal jadi aya, timbalan PANGERAN; tapi ka jalma ieu Kami ngeningan, nya eta ka anu sangsara tur remuk hate, jeung anu ngageter ku firman Kami. Anu meuncit sapi jalu teh lir lamun maehan jelema; anu ngurbankeun anak domba, lir lamun motong beuheung anjing; anu ngahaturkeun kurban sajian, lir lamun ngahaturkeun getih babi; anu ngaduruk menyan, lir lamun muji brahala. Enya, maranehna geus milih jalan sorangan, jeung jiwaneunana resep kana kakejian maranehna. Kami oge bakal milih kasasabna maranehna, jeung bakal ngadatangkeun kana maranehna hal-hal anu dipikagugupkeun ku maranehna; sabab waktu Kami nyaur, taya nu ngajawab; waktu Kami ngandika, maranehna teu ngadenge; tapi maranehna nyieun nu jahat di payuneun panon Kami, jeung milih anu henteu dipikaresep ku Kami. Dangukeun firman PANGERAN, eh maraneh anu ngageter ku firman-Na; dulur-dulur maraneh anu ngahina ka maraneh, anu ngusir maraneh ku lantaran ngaran Kami, ngalahir kieu, “Mugia PANGERAN dipuliah!” tapi Mantenna bakal nembongan pikeun kabungah maraneh, jeung maranehna bakal era. Yesaya 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Jalma-jalma anu ngageter ku Pangandika Allah téh nyaéta jalma-jalma buangan Israél, anu dina poé-poé panungtung dipidangkeun minangka panji.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Jeung Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun nu kasisih ti Israil, jeung ngahijikeun deui nu paburencar ti Yuda ti opat juru bumi. Yesaya 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Allah netelakeun yén nya Mantenna anu ngadegkeun éta Bait anu ku golongan anu ngahaturkeun kurban anu geus ruksak diklaim minangka jieunan maranéhna. Éta Bait pisan anu dijadikeun andelan ku maranéhna nalika maranéhna ngumumkeun, “Bait PANGERAN ieu.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Ngadeg di lawang Bait PANGERAN, tuluy wartakeun di dinya ieu pangandika, sarta ucapkeun, Dangukeun pangandika PANGERAN, eh sakumna urang Yuda anu asup ngaliwatan ieu lawang-lawang pikeun nyembah ka PANGERAN. Kieu timbalan PANGERAN Nu Maha Kawasa, Allah Israil: Benerkeun jalan hirup maraneh jeung kalakuan maraneh, tangtu Kami bakal ngantep maraneh tetep cicing di ieu tempat. Ulah maraneh percaya kana kecap-kecap bohong anu nyebut, Bait PANGERAN, Bait PANGERAN, Bait PANGERAN, ieu téh. Yermia 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Jalma-jalma anu “percaya” kana kecap-kecap bohong, nyaéta jalma-jalma anu percaya kana kabohongan. Imah anu diwangun ku Gusti diadegkeun dina pondasi anu ku Anjeunna ogé didamel. Golongan anu nampik ngajawab nalika Allah nyaur, milih jalan-jalan maranéhna sorangan sarta bungah kana kakajian. Maranéhna milih “jalan-jalan” jeung “kakajian,” dina wangun jamak, padahal Yeremia nyatakeun yén ngan aya hiji jalan pikeun dilakonan di jerona.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Kieu timbalan PANGERAN, “Maraneh kudu nangtung di jalan-jalan, tingali, sarta tanyakeun ngeunaan jalan-jalan baheula, di mana jalan anu hade, tuluy leumpang dina éta, tangtu maraneh bakal manggihan katengtreman pikeun jiwa maraneh.” Tapi maranehna ngadawuh, “Kami moal leumpang dina éta.” Kitu deui Kami geus netepkeun para pangawal ka maraneh, saur-Na, “Dangukeun sora tarompet.” Tapi maranehna ngadawuh, “Kami moal ngadangu.” Ku sabab eta, dangukeun, he eh bangsa-bangsa, jeung terangilah, he eh pasamoan, naon anu aya di antara maranehna. Dangukeun, he eh bumi: tenjo, Kami rek ngadatangkeun cilaka ka ieu bangsa, nya eta buah tina pikiran maranehna, lantaran maranehna henteu ngadangu kana pangandika Kami, jeung kana hukum Kami oge henteu, malah nampik eta. Pikeun naon datang ka Kami menyan ti Syeba, jeung tebu seungit ti nagri anu jauh? Kurban beuleuman maraneh henteu katarima, jeung kurban-kurban maraneh henteu matak pikaresepeun ka Kami. Yermia 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Dina pasal lima welas, Yermia nyebut jamaah jahat anu henteu daék ngadéngé, sanajan maranéhna boga ceuli, minangka “pasamoan para panyénda.” Ka jamaah ieu dipasihkeun hiji “pangjaga” boh dina sajarah warta malaikat kahiji jeung kadua, kitu deui dina sajarah malaikat katilu, tapi maranéhna nampik leumpang dina jalan anu hadé, nyaéta jalan-jalan baheula. Sabalikna, maranéhna leumpang dina “jalan-jalan.” Ku sabab kitu, Yesaya nétélakeun yén Allah bakal milih rupa-rupa kasasaran, lantaran maranéhna milih rupa-rupa jalan palsu tibatan jalan anu mutlak, nyaéta jalan-jalan baheula. Saperti dina kasaksian Yesaya, ibadah pasamoan para panyénda ditolak ku Gusti. Sister White sacara langsung ngahubungkeun rupa-rupa kasasaran dina Yesaya jeung kasasaran anu kuat dina Paul, sarta anjeunna nempatkeun éta dina kontéks panolakan kana bebeneran-bebeneran dasar, nyaéta pondasi anu ku Gusti geus diadegkeun jeung keur diadegkeun pikeun ngadegkeun bumi-Na.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Anu ningali nepi ka handapeun beungeut lahir, anu maca hate sakumna manusa, nyebutkeun ngeunaan jalma-jalma anu geus narima caang anu agung kieu: ‘Maranéhna henteu katarajang ku kasusah jeung kagét ku sabab kaayaan moral jeung rohani maranéhna.’ Enya, maranéhna geus milih jalan-jalan sorangan, sarta jiwana resep kana kajijikeun-jijikna. Kuring ogé bakal milih kasasarna maranéhna, jeung bakal ngadatangkeun kana maranéhna hal-hal anu dipikasieun ku maranéhna; sabab waktu Kami nyaur, teu aya anu ngawaler; waktu Kami nyarita, maranéhna henteu ngadéngé: sabalikna maranéhna ngalakukeun kajahatan di payuneun panon Kami, sarta milih anu henteu dipikaresep ku Kami.’ ‘Allah bakal ngutus ka maranéhna kasasaran anu kacida kuatna, nepi ka maranéhna percaya kana bohong,’ sabab maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun,’ ‘sabalikna maranéhna malah resep kana kajahatan.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Guru sawarga nanya kieu: ‘Aya deui panyangka nu leuwih kuat anu bisa nyasabkeun pikiran tibatan pura-pura yén maraneh keur ngawangun dina pondasi anu bener sarta yén Allah nampi pagawean maraneh, padahal sabenerna maraneh ngalakonan loba hal nurutkeun kawijakan dunya sarta keur dosa ngalawan ka Yéhuwa? Aduh, éta téh hiji panipuan anu gedé, hiji kasasaban anu matak kaéléhkeun, anu ngawasa pikiran-pikiran nalika jalma-jalma anu kungsi nyaho kana bebeneran, salah nganggap wangun kasalehan minangka roh jeung kakawasaanana; nalika maranéhna nyangka yén dirina beunghar sarta nambahan ku banda, jeung henteu butuh nanaon, padahal sabenerna maranéhna butuh kana sagalana.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Allah teu robah sikep-Na ka para hamba-Na anu satia anu ngajaga pakeanana tetep beresih taya cacad. Tapi loba anu ngagorowok, ‘Karapihan jeung kasalametan,’ padahal karuksakan ngadadak keur datang nimpah maranéhna. Lamun teu aya tobat anu tuntas, lamun manusa teu ngarendahkeun haténa ku pangakuan dosa sarta narima bebeneran sakumaha ayana dina Isa Al Masih, maranéhna moal kungsi asup ka sawarga. Lamun panyucian geus lumangsung di antara jajaran urang, urang moal deui cicing betah bari muji diri yén urang beunghar, loba banda, sarta teu butuh nanaon.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Saha anu bisa nyebut kalawan sajatina: ‘Emas urang geus diuji dina seuneu; pakean urang teu kacemar ku dunya’? Kuring nempo Guru urang nunjuk kana pakean nu disebut kabeneran. Sanggeus eta dipiceun ku Mantenna, katingal atra kokotor nu nyumput di handapeunna. Tuluy Anjeunna ngandika ka kuring: ‘Naha maneh teu ningali kumaha maranehna ku cara pura-pura nutupan kokotor maranehna jeung kabusukan tabiat? “Kumaha kota anu satia teh geus jadi hiji palacuran!” Imah Rama Kami geus dijadikeun imah padagangan, hiji tempat anu ti dinya ayana Gusti jeung kamulyaan ilahi geus undur! Ku sabab eta aya kalemahan, sarta kakuatan teu aya.’” Testimonies, jilid 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Dina éta petikan, pasamoan jalma-jalma nu nyémoohan dina mangsa Yeremia diidéntifikasi minangka urang Laodikea, anu mangrupakeun parawan-parawan bodo.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Kaayaan Garéja anu dilambangkeun ku para parawan bodo, ogé disebutkeun minangka kaayaan Laodikea.” Review and Herald, 19 Agustus 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Parawan anu bodo nembongkeun kakurangan minyak maranéhna dina datangna Pangalembana Tengah Peuting, nalika maranéhna narima hiji panyasab anu saluyu jeung pilihan maranéhna sorangan saméméhna ngeunaan jalan mana anu rék dipilih, bari nampik jalan-jalan kolot milik Yermia. Jalan-jalan kolot téh mangrupa tempat kapanggihna katengtreman jeung panyegeran, sarta katengtreman jeung panyegeran éta téh nyaéta hujan ahir.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Kuring dipapay ka mangsa nalika amanat malaikat katilu keur nutup. Kakawasaan Allah parantos nyangkaruk kana umat-Na; maranéhna parantos ngaréngsékeun padamelanana sarta parantos disiapkeun pikeun nyanghareupan jam panyobaan anu aya di payuneun maranéhna. Maranéhna parantos nampi hujan panungtung, atawa pangnyegerkeun ti payuneun Gusti, sarta kasaksian anu hirup parantos dihudangkeun deui. Pangéling-eling agung anu pamungkas parantos kadéngé di mana-mana, sarta éta parantos ngagerakkeun sarta ngambekkeun pangeusi bumi anu teu kersa narima éta amanat.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Mangsa pencurahan Roh Suci téh, kasasaran anu kuat dicurahkeun ka para parawan Laodikea anu bodo, anu henteu mikanyaah kana bebeneran, ku sabab éta maranéhna milih ngabohong anu dipicaya gaganti bebeneran. Panolakan kana bebeneran disaruakeun jeung nolak hukum, sabab hukum Allah diwujudkeun dina aturan-aturan nubuat-Na.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Wahyu lain mangrupa lain nyipta atawa ngararancang hal anu anyar, tapi nganyatakeun naon anu saméméhna, nepi ka diwahyukeun, can dipikawanoh ku manusa. Kaleresan-kaleresan anu agung jeung langgeng anu kakandung dina Injil diwahyukeun ngaliwatan panalungtikan anu tigin sarta ngahinakeun diri urang di payuneun Allah. Guru ilahi nungtun pikiran jalma anu handap asor dina milarian bebeneran; sarta ku pituduh Roh Suci, kaleresan-kaleresan tina Pangandika dipikanyaho ka manehna. Jeung moal aya deui jalan pikeun meunangkeun pangaweruh anu leuwih pasti jeung leuwih mujarab ti batan lamun dipingpin ku cara kitu. Jangji Jurusalamet nya éta, ‘Lamun Mantenna, Roh bebeneran, parantos sumping, Anjeunna bakal nungtun aranjeun kana sagala bebeneran.’ Ngaliwatan maparinan Roh Suci urang dijadikeun ngartos kana Pangandika Allah.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
Juru Mazmur nyerat, “Ku naon saurang nonoman tiasa ngamurnikeun jalanna? ku jalan ngingetkeun dirina nurutkeun firman-Mu. Kalawan sakumna hate kuring parantos néangan ka Anjeun: nunjul ulah ngantep kuring nyasar tina parentah-parentah-Mu.... Bukakeun panon kuring, supaya kuring tiasa ningali hal-hal anu ajaib tina hukum-Mu.”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Urang dipapatahan sangkan néangan bebeneran lir harta karun anu disumputkeun. Gusti muka pangarti anu sajati pikeun nu enya-enya néangan bebeneran; sarta Roh Suci maparin kamampuhan ka anjeunna pikeun nyangkem bebeneran-bebeneran wahyu. Ieu pisan hartina anu dimaksud ku juru mazmur waktu anjeunna nyuhunkeun sangkan panonna dibuka supaya ningali perkara-perkara anu ajaib tina hukum. Lamun jiwa kacida ngarep-ngarep kana kaunggulan-kaunggulan Yesus Kristus, akal dipaparin kamampuhan pikeun nyangkem kamulyaan-kamulyaan dunya anu leuwih hadé. Ngan ku pitulungan Guru ilahi urang bisa ngarti kana bebeneran-bebeneran Firman Allah. Di sakola Kristus urang diajar jadi lemah lembut jeung handap asor, sabab ka urang dipaparin pangarti kana rahasia-rahasia kasalehan.” Sabbath School Worker, 1 Désémber 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Nolak kana amanat atawa metodologi hujan panungtungan téh sarua jeung nolak hukum Allah. Nalika Yermia nyatakeun yén “aranjeunna henteu nguping kana pangandika Kami, atawa kana hukum Kami, tapi geus nampik éta,” anjeunna sapamadegan jeung Hosea.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Umat Kami binasa ku lantaran kurang pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami ogé bakal nampik maneh, supaya maneh ulah jadi imam pikeun Kami; ku lantaran maneh geus mopohokeun kana hukum Allah maneh, Kami ogé bakal mopohokeun anak-anak maneh. Hosea 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Pangaweruh anu ditampik ku nu bodo téh nyaéta nambahanana pangaweruh, anu ku Daniel diidéntifikasi minangka kajadian dina waktu ahir. Dina waktu ahir taun 1798, tuluy deui dina waktu ahir taun 1989, aya nambahan pangaweruh anu diformalkeun ku utusan anu dipilih ku Allah pikeun dipaké ku Mantenna waktu Anjeunna ngadegkeun pondasi pikeun masing-masing tina dua generasi paralel éta. Kaleresan-kaleresan pondasi éta ditata ku aturan-aturan Alkitab anu tangtu, anu diungkabkeun ka para utusan pilihan dina sajarah maranéhna masing-masing, sarta kaleresan-kaleresan pondasi éta téh jalan-jalan baheula milik Yeremia, jeung éta téh kaleresan-kaleresan anu ahirna ngawakilan minyak tina pekabaran tengah peuting jeung pekabaran seruan tarik. Hujan ahir ngahasilkeun pekabaran Tengah Peuting dina sajarah pamasangan meterai ka saratus opat puluh opat rébu, sarta sanggeus éta ngahasilkeun pekabaran seruan tarik dina sajarah pangumpulan domba Allah anu séjén anu masih kénéh aya di Babul. Hujan ahir téh sakaligus mangrupakeun hiji pekabaran jeung metodologi anu ngahasilkeun éta pekabaran. Nambahan pangaweruh nurutkeun Daniel ngamimitian hiji prosés pangujian tilu léngkah.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Sarta anjeunna ngandika, “Maneh, geura indit, Daniel, sabab eta kecap-kecap geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, jeung diuji; ari anu jahat mah bakal terus ngalakonan kajahatan; sarta moal aya sahiji ogé ti antara anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti.” Daniel 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Jalma-jalma jahat dina kitab Daniel téh nyaéta para parawan bodo dina Injil Mateus anu milih tetep ngajaga kaayaan Laodikea maranéhna. Kaayaan maranéhna kaciri dina léngkah katilu tina tilu ujian Daniel, nalika boh anu wijaksana boh anu jahat diuji. Ujian panungtungan nyaéta tempat panghukuman dilaksanakeun, sarta duanana golongan nembongkeun naha maranéhna miboga minyak.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Deui deui ieu misil-misil ngajar yén moal aya deui masa pangadilan rahmat sanggeus pangadilan. Lamun pagawéan Injil geus réngsé, tuluy langsung lumangsung pamisahan antara nu hadé jeung nu jahat, sarta nasib masing-masing golongan ditangtukeun salalanggengna.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Pangmancarna tabiat dina ujian katilu nangtukeun para nyembah minangka boh hiji Laodikea anu bodo, boh hiji Filadelfia anu wijaksana. Ujian panungtung kalaksanakeun babarengan jeung talatah hujan ahir, anu geus ditepikeun kana caang ku metodologi hujan ahir. Nolak metodologi hujan ahir nempatkeun hiji jiwa dina kaayaan anu ngajadikeun manéhna teu bisa ngarti kana talatah hujan ahir. Talatah jeung metodologi éta ku Yesaya dipikawanoh minangka ujian panungtung.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. 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. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Saha anu ku anjeunna rek diajarkeun pangaweruh? Jeung saha anu ku anjeunna rek dipaparin ngartos kana pangajaran? Nya éta anu geus disapih tina susu, anu geus dijauhkeun tina dada. Sabab parentah kudu kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik: Sabab ku biwir anu ngagerendeng jeung ku basa séjén anjeunna bakal nyarita ka ieu bangsa. Ka maranéhna anjeunna geus ngandika, Ieu teh pangreureuhan, anu ku maranéh bisa dipaké pikeun mere reureuh ka nu capé; jeung ieu teh panyegerkeun: tapi maranéhna henteu daék ngadéngé. Tapi pangandika PANGERAN jadi ka maranéhna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik; sangkan maranéhna leumpang, tuluy murag ka tukang, tuluy remuk, kajiret, jeung katewak. Ku sabab kitu dengekeun pangandika PANGERAN, eh maranéh jalma-jalma anu ngahina, anu maréntah ieu bangsa anu aya di Yerusalem. Sabab maranéh geus ngucap, Kami geus nyieun pajangjian jeung pati, jeung jeung naraka kami geus satuju; waktu pecut anu ngabanjir ngalangkung, eta moal nepi ka kami: sabab kami geus ngajadikeun kabohongan jadi panyalindungan kami, jeung handapeun kasasaran kami nyumputkeun diri: Ku sabab eta kieu timbalan Gusti PANGERAN, Tingali, Kami neundeun di Sion hiji batu pikeun pondasi, hiji batu anu geus diuji, hiji batu juru anu mulya, hiji pondasi anu pasti: sing saha anu percaya moal gugup buru-buru. Kaadilan oge ku Kami rek dijadikeun tali ukuran, jeung kabeneran jadi unting-unting; jeung hujan es bakal nyapu jauh panyalindungan kabohongan, jeung cai-cai bakal ngagenclang tempat panyumputan. Jeung pajangjian maranéh jeung pati bakal dibatalkeun, jeung kasaluyuan maranéh jeung naraka moal tetep; waktu pecut anu ngabanjir ngalangkung, harita maranéh bakal diinjak-injak ku eta. Yesaya 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
“cambuk nu ngalimpudan” dina nubuat Alkitab nyaeta krisis hukum Minggu anu maju saterusna, anu dimimitian ku hukum Minggu anu enggal bakal datang di Amérika Sarikat. Maranéhanana Laodikia anu bodo tur jahat, anu henteu miboga “kanyaah ka bebeneran,” ku kituna nolak kanaékan pangaweruh, percaya yén “cambuk nu ngalimpudan” éta “moal datang” ka maranéhna, sabab di antarana maranéhna milih narima hiji harti palsu tina hiji lambang Roma dina nubuat Alkitab. Ku kitu, maranéhna ngahasilkeun hiji modél nubuat anu palsu dumasar kana pondasi nubuat maranéhna sorangan. Pondasi maranéhna diwangun dina keusik, anu ngalambangkeun lobana batu leutik anu diremuk. Pondasi jalma anu wijaksana diwangun dina Batu anu tunggal.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Numutkeun ka kurnia Allah anu dipaparinkeun ka kuring, minangka saurang ahli ngadegkeun gedong anu wijaksana, kuring geus nempatkeun pondasi, jeung nu lian ngawangun di luhurna. Tapi masing-masing kudu waspada kumaha manéhna ngawangun di dinya. Sabab taya saurang ogé anu bisa nempatkeun pondasi séjén salian ti anu geus ditetepkeun, nya éta Yesus Kristus. Ari lamun aya anu ngawangun dina ieu pondasi ku emas, pérak, batu-batu mulya, kai, jukut garing, tunggul; padamelan masing-masing bakal kanyahoan: sabab poé éta bakal nembongkeunana, ku lantaran éta bakal diwahyukeun ku seuneu; jeung seuneu éta bakal nguji padamelan unggal jalma, kumaha rupana éta. 1 Korinta 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Pondasi-pondasi palsu dipapatkeun jeung Pondasi sajati, nyaéta Kristus Yesus—Batu Karang. Naha pondasina sajati atawa palsu, eta katingalina dina ujian panungtungan tina tilu ujian Daniel. Eta “diungkabkeun ku seuneu”—nyaéta seuneu ti Utusan Perjangjian, anu bakal ngadadak sumping ka Bait-Na. Tuluy aya hiji golongan anu katémbong geus nyieun perjangjian jeung pati, jeung aya hiji golongan anu katémbong geus nyieun perjangjian kahirupan.
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: 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Lah, Kami rek ngutus utusan Kami, sarta manehna bakal nyayagikeun jalan di hareupeun Kami; jeung Gusti anu ku maraneh dipilari bakal dadakan sumping ka Bait-Na, nya éta utusan perjangjian anu ku maraneh dipikaresep; lah, Anjeunna bakal sumping, saur PANGERAN semesta alam. Tapi saha anu bisa tahan dina poé kadatangan-Na? jeung saha anu bakal tetep ngadeg nalika Anjeunna nembongan? sabab Anjeunna téh lir seuneu nu ngalelehkeun logam, jeung lir sabun tukang ngabodaskeun lawon; Jeung Anjeunna bakal linggih saperti nu ngalelehkeun jeung ngamurnikeun pérak; sarta Anjeunna bakal ngamurnikeun anak-anak Lewi, jeung nyucikeun maranéhna saperti emas jeung pérak, supaya maranéhna tiasa ngahaturkeun kurban ka PANGERAN dina kabeneran. Tuluy kurban Yuda jeung Yerusalem bakal kamanis ku PANGERAN, saperti dina mangsa baheula, jeung saperti dina taun-taun nu kapungkur. Jeung Kami bakal ngadeukeutan ka maraneh pikeun pangadilan; jeung Kami bakal jadi saksi anu gancang ngalawan tukang-tukang sihir, jeung ngalawan jalma-jalma nu jinah, jeung ngalawan nu sumpah palsu, jeung ngalawan jalma-jalma anu meres pagawe dina upahna, randa, jeung anak yatim, sarta anu nyasabkeun urang asing tina hakna, jeung henteu sieun ka Kami, saur PANGERAN semesta alam. Maleakhi 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Utusan Perjangjian daratang caket dina pangadilan nalika prosés pangujian Daniel ngahontal pangujian katilu, sarta jalma-jalma wijaksana jeung jalma-jalma jahat diuji. Prosés pangujian tilu léngkah dina Daniel dimimitian dina waktu ahir, nalika kitab Daniel dibuka segelna sarta pangaweruh ditambahan. Nambahanana pangaweruh ditegeskeun kalayan écés ngaliwatan karya utusan pilihan anu niup tarompét. Utusan éta ku Malakhi disebut “utusan” anu “nyiapkeun jalan” saméméh datangna Utusan Perjangjian anu ngungkabkeun ku seuneu saha anu geus asup kana perjangjian jeung Anjeunna, atawa saha anu milih nyieun perjangjian jeung pati. Dina sajarah Millerit, Kristus sumping ngadadak ka Bait-Na dina 22 Oktober 1844, hiji pananda jalan anu ngalambangkeun hukum Minggu anu geura datang.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kadatangan Kristus salaku Imam Agung urang ka Rohangan Anu Pangsucina, pikeun nyucikeun tempat suci, anu dipintonkeun dina Daniel 8:14; kadatangan Putra manusa ka Nu Sepuh Ti Jaman, sakumaha ditepikeun dina Daniel 7:13; jeung kadatangan Gusti ka Bait-Na, anu geus dinubuatkeun ku Maleakhi, mangrupa gambaran-gambaran ngeunaan kajadian anu sarua; jeung ieu ogé dilambangkeun ku kadatangan panganten lalaki ka perkawinan, sakumaha dipedar ku Kristus dina pasemon sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Pamungkas tina tilu pangujian Daniel kajadian dina hukum Minggu anu baris geura sumping, nalika Utusan Perjangjian sumping pikeun ngungkabkeun ku seuneu saha anu geus nyieun hiji perjangjian jeung kahirupan atawa jeung pati, anu ditempatkeun dina kontéks urang Lewi. Nalika Malakhi ngajelaskeun parawan-parawan wijaksana jeung bodo dina Mateus, anu mangrupakeun urang Laodikia jeung urang Piladélpia dina Yohanes, sarta jalma-jalma wijaksana jeung jahat dina Daniel, duanana golongan diuji ku seuneu, tuluy maranéhna nembongkeun saha anu, atawa saha anu lain, urang Lewi.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Urang Lewi téh mangrupakeun lambang jalma-jalma anu satia nangtung dina dua pambrontakan anak sapi emas. Pambrontakan anu kahiji nyaéta pambrontakan Harun, sarta anu kadua nyaéta pambrontakan Yarobeam. Dina duanana gambaran éta, urang Lewi ngawakilan anu satia, sarta duanana gambaran éta nyayagikeun dua saksi ngeunaan kasatiaan hiji golongan anu diwakilan ku urang Lewi dina hukum Minggu anu enggal datang. Harun ngadamel hiji anak sapi emas. Emas téh lambang Babul, sarta anak sapi téh gambar hiji sato galak. Satuluyna anjeunna netepkeun hiji pesta, sarta jalma-jalma bodo téh nari bari buligir ngurilingan anak sapi éta. Sakabéh pambrontakan maranéhna didasaran sarta didorong ku panolakan maranéhna ka Musa, utusan anu dipilih.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Tuluy Musa ka Harun, “Naon anu geus dipigawé ku ieu bangsa ka hidep nepi ka hidep ngadatangkeun dosa anu sakitu gedéna ka maranéhna?” Saur Harun, “Mugi amarah gusti ulah ngahuru; gusti terang kana ieu bangsa, yén maranéhna geus nyanghareup kana kajahatan. Sabab maranéhna ngomong ka sim kuring, ‘Jieunkeun pikeun kami allah-allah anu bakal leumpang di hareupeun kami; sabab ieu Musa, jalma anu geus mawa kami kaluar ti tanah Mesir, kami henteu nyaho naon anu geus kajadian ka anjeunna.’ Tuluy sim kuring ngomong ka maranéhna, ‘Saha baé anu boga emas, pegatkeun éta.’ Ku kituna maranéhna masrahkeun ka sim kuring; tuluy sim kuring ngalungkeun éta kana seuneu, sarta kaluarlah anak sapi ieu.” Jeung nalika Musa ningali yén éta bangsa taranjang; (sabab Harun geus ngajadikeun maranéhna taranjang nepi ka jadi kahinaan di antara musuh-musuhna;) tuluy Musa nangtung di lawang pakemahan sarta nyarios, “Saha anu aya di pihak PANGERAN? Kudu datang ka kami.” Jeung sakabéh bani Lewi ngariung ka anjeunna. Sarta anjeunna ngandika ka maranéhna, “Kieu timbalan PANGERAN, Allah Israil, ‘Unggal jelema sina masang pedangna dina cangkéngna, tuluy mudik ti panto ka panto sapanjang pakemahan, sarta paéhan unggal jelema dulurna, unggal jelema sobatna, jeung unggal jelema tatanggana.’” Jeung bani Lewi ngalakonan nurutkeun pangandika Musa; sarta dina poé éta ragrag kira-kira tilu rébu urang lalaki ti antara bangsa éta. Budalan 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Maranéhanana anu nari téh urang Laodikea anu nembongkeun “éra tina katelanjangan maranéhna,” anu mangrupa pangéling-ngéling tina bala kagenep, hiji pangéling-ngéling ngeunaan perluna ngartos kalawan leres susunan tilu rupa Roma modéren salaku naga, sato galak, jeung nabi palsu. Pangéling-ngéling éta sacara teges nentang tafsiran pribadi Uriah Smith anu ngancurkeun bebeneran-bebeneran anu patali jeung bala kagenep jeung Armagedon.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Jalma-jalma anu nembongkeun kaayaan Laodiseana maranéhna geus nampik kakawasaan utusan pilihan sarta nembongkeun pamahaman anu sarua bingungna jeung jalma-jalma anu milih ngaidéntifikasi lambang satanis “the daily” minangka lambang ilahi tina palayanan Kristus di tempat suci-Na. Maranéhna ngaitkeun kasalametan maranéhna ka hiji allah simbolis, tapi allah anu dipilih ku maranéhna pikeun disembah téh mangrupa lambang allah Mesir, sarta Mesir téh lambang naga. Saperti dina Adventisme Laodisea, maranéhna nampik bebeneran yén “the daily” téh lambang Roma kapir, naga, sarta ngaidéntifikasi lambang satanis éta minangka lambang Kristus.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Anaking manusa, pameunteu beungeut ka Firaun raja Mesir, sarta ngaramal ngalawan anjeunna, jeung ngalawan sakuliah Mesir: Ucapkeun, sarta sebutkeun, Kieu timbalan Gusti ALLAH; Lah, Kami ngalawan ka maneh, Firaun raja Mesir, éta naga agung anu ngagoler di tengah-tengah walungan-walunganna, anu geus ngucap, Walungan kuring téh kagungan kuring sorangan, sarta kuring anu nyieunna pikeun diri kuring sorangan. Ezekiel 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Para pemberontak Harun percaya kana kabohongan yén hiji lambang naga, anu diwakilan ku anak sapi emas, nya éta allah anu geus ngabébaskeun maranéhna tina perbudakan Mesir. Adventisme Laodikia percaya kana kabohongan yén hiji lambang Roma kapir (naga), anu diwakilan ku “the daily,” nya éta lambang Kristus anu padamelan-Na nya éta ngabébaskeun manusa tina perbudakan dosa dina palayanan-Na di tempat suci sawarga. Maranéhna ogé nolak utusan anu dipilih, sakumaha Adventisme Laodikia ngalakukeun dina pasaliaan ngeunaan perlambangan “the daily.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Dina generasi kahiji (1844 nepi ka 1888) Adventisme Laodikea, maranéhna nampik pagawean Miller dina ngaidentipikasi tujuh waktu. Dina generasi kadua (1888 nepi ka 1919) maranéhna mimiti prosés nampik bebeneran ngeunaan “the daily.” Dina generasi katilu maranéhna (1919 nepi ka 1957) maranéhna geus mulang deui kana pamahaman Protestanisme murtad yén para perampok umat maneh nyaéta Antiochus Epiphanes. Dina 11 Séptémber 2001 maranéhna nampik peran Islam dina nubuat Alkitab nalika cilaka katilu sumping dina tanggal éta. Unggal opat bebeneran éta dijunjung ku Miller sarta dilambangkeun dina dua loh Habakuk, sarta masing-masingna mangrupakeun bebeneran dasar anu dipatalikeun jeung pagawean Miller, anu ku Sister White disebut “anu kapilih.”
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Pangbarontakan Yérobéam dimimitian dina awal karajaan kalér anu diwangun ku sapuluh kaom anu ngajadikeun Yérobéam raja maranéhna nu kahiji. Yérobéam nyieun dua anak sapi emas sarta nempatkeun hiji di Bétel, hartina imah Allah, jeung hiji deui di Dan, hartina pangadilan. Bétel jeung Dan babarengan ngawakilan gabungan garéja (Bétel) jeung nagara (Dan). Jeung sakumaha dina pangbarontakan Harun, éta anak-anak sapi dijieun tina emas, lambang Babul, sarta duanana mangrupa gambaran hiji sato galak. Sakumaha ogé Harun, Yérobéam netepkeun hiji pesta taunan sarta nangtukeun yén éta anak-anak sapi téh nyaéta allah-allah anu ngaluarkeun umat Allah ti Mesir.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Sarta Yerobeam ngandika ing sajroning atine, “Saiki karajan iki mesthi bakal bali marang brayaté Dawud. Menawa bangsa iki padha munggah arep nyaosaké kurban ana ing padalemané Pangeran Yehuwah ing Yerusalem, mesthi atiné bangsa iki bakal malih maneh marang gustiné, yaiku Rehabeam, ratu Yehuda; banjur padha matèni aku, lan bali maneh marang Rehabeam, ratu Yehuda.” Mulané sang ratu banjur rembugan, lan damel anak sapi loro saka emas, banjur ngandika marang wong-wong mau, “Kowé wis kakehan menawa kudu munggah menyang Yerusalem; lah iki para allahmu, hé Israèl, kang wis ngentasaké kowé saka tanah Mesir.” Banjur sijiné dipasang ing Betel, lan sijiné manèh dipasang ing Dan. Lan prakara iki dadi dosa; awit bangsa iku padha lunga nyembah ana ing ngarepé sijiné mau, nganti tekan Dan. Panjenengané uga damel padaleman papan-papan pangurbanan ing tengger, lan ngangkat imam-imam saka golongan rakyat kang asor dhéwé, kang dudu saka anak-anaké Lèwi. Lan Yerobeam netepaké riyaya ing sasi kawolu, ing dina kaping limalas sasi iku, kaya riyaya kang ana ing Yehuda, lan panjenengané nyaosaké kurban ana ing mesbèh. Mangkono kang ditindakaké ing Betel, nyaosaké kurban marang anak-anak sapi kang wus didamelé; lan panjenengané mapanaké ing Betel para imam papan-papan pangurbanan ing tengger kang wus didamelé. Mangkono panjenengané nyaosaké kurban ana ing mesbèh kang wus didamelé ing Betel, ing dina kaping limalas sasi kawolu, yaiku ing sasi kang dirancangé saka atiné dhéwé; lan netepaké riyaya kanggo bani Israèl; lan panjenengané nyaosaké kurban ana ing mesbèh, sarta ngobong menyan. 1 Para Raja 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Yéroboam “ngararancang dina haténa sorangan,” anu ngagambarkeun pagawéan Uriah Smith dina ngenalkeun hiji “tafsir pribadi” pikeun ngawangun modél ramalanana. Yéroboam nuturkeun pola Harun sahingga nyasabkeun hiji déwa Mesir minangka Allah anu sajati. Déwa anu dihijikeun ku Harun jeung Yéroboam téh dumasar kana panyalahgunaan hiji lambang tina sipat ganda Roma minangka lambang kanagaraan jeung kagerejaan. Harun jeung Yéroboam duanana keur ngaidéntifikasi hiji gambar tina kakawasaan naga, ku perlambang gambar hiji sato galak. Ku kituna, duanana éta sajarah suci ngeunaan pambrontakan ngagambarkeun ujian agung pikeun umat Allah, anu ku éta nasib langgeng maranéhna bakal diputuskeun. Ujian éta, nurutkeun ilham, nyaéta ujian ngeunaan kabentukna gambar sato galak.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Paséa kahiji ngeunaan lambang Roma minangka “jalma-jalma garong ti bangsamu,” anu diasupkeun kana bagan panaratas 1843, ngedalkeun yén Antiochus Epiphanes téh éta garong, gaganti kana kanyataan yén éta garong téh Roma. Paséa kahiji éta ngagambarkeun paséa panungtungan ngeunaan “jalma-jalma garong ti bangsamu” salaku Roma, di mana ayeuna dipadungdengkeun yén Amérika Sarikat anu jadi éta garong, lain Roma. Tapi, Antiochus téh hiji lambang Amérika Sarikat dina ayat sapuluh nepi ka lima belas tina Daniel sabelas, ku kituna bohong dina awal jeung bohong dina ahir ngeunaan saha anu dilambangkeun téh sarua pisan.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Poékna poék poékna nu ngagambarkeun ku Antiokhus dina poé-poé panungtungan, nimbulkeun poékna pamahaman ngeunaan gambar sato galak, sakumaha kajadian dina pemberontakan Harun jeung Yarobeam. Poékna pamahaman ngeunaan gambar sato galak éta keur lumangsung dina waktu anu sarua nalika ujian anu agung pikeun umat Allah nyaéta kabentukna gambar sato galak.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“PANGERAN parantos nembongkeun ka abdi kalawan écés yén gambar sato galak bakal kabentuk saméméh mangsa kasempetan réngsé; sabab ieu bakal janten ujian anu gedé pikeun umat Allah, anu ku éta takdir langgeng maranéhna bakal dipastikeun. Padeudeul anjeun téh mangrupa campur aduk tina rupa-rupa hal anu teu saluyu, nepi ka ngan saeutik anu bakal kajurung ku éta.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Dina Wahyu 13 perkara ieu ditepikeun kalayan écés; [Wahyu 13:11–17, dikutip].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ieu téh mangrupa ujian anu kudu karandapan ku umat Allah saméméh maranéhna dimaterai. Sakur anu ngabuktikeun kasatiaanna ka Allah ku cara ngajaga hukum-Na, sarta nampik narima sabat palsu, bakal ngabaris handapeun panji Gusti Allah Yéhuwa, sarta bakal narima meterai Allah anu hirup. Ari jalma-jalma anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak.” Manuscript Releases, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Nalika Sister White ngadukung pamadegan Miller yén “nu sapopoe” ngalambangkeun Roma kapir, anjeunna nyatakeun yén ti saprak 1844, “pamadegan-pamadegan séjén”, dina wangun jamak, geus dipangku, anu ngahasilkeun “poék jeung kabingungan.” Kabingungan anu ditimbulkeun ku pamadegan-pamadegan palsu ngeunaan “nu sapopoe,” anu mangrupa lambang Roma kapir, salaku “garong-garong umat anjeun,” ngahasilkeun kabingungan jeung poék ngeunaan bédana antara Roma jeung gambar Roma.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Pasualan anu kahiji jeung anu pamungkas ngeunaan hiji lambang Roma lumangsung antara hiji bangsa perjangjian baheula anu keur diliwatan, jeung hiji bangsa anu dina mangsa harita keur jadi bangsa perjangjian anyar Allah. Pasualan éta ngawengku kateu daék tunduk kana aturan-aturan tata basa anu geus ditetepkeun, sabab kecap “ogé” dina ayat ka opat welas teu diaku ku kaum Protestan, ku kituna maranéhna ngaku yén para rampog téh kudu jadi kakawasaan anu sarua jeung anu dilambangkeun dina ayat-ayat saméméhna.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Éta ngawakilan hiji pemeresan kana Kitab Suci nalika Antiochus dipaksa kudu jadi “para perampok.” Éta téh hiji tafsir pribadi, sabab sakur ajaran palsu anu nentang bebeneran téh mangrupa tafsir pribadi. Pasualan éta sorangan jadi hiji bebeneran dasar, sabab éta kacatet dina bagan panaratas 1843. Pangukuhan éta bagan ku ilham negeskeun jeung ngalégalkeun “para perampok” minangka lambang Roma, sarta ngagedékeun kaseriusan éta bebeneran, sabab nolak éta doktrin hartina nolak duanana, nyaéta dasar-dasar jeung wewenang Roh Nubuat.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Pamahaman anu leres ngeunaan para perampok ti bangsamu anu ngalambangkeun Roma, ditambahan ku modél nubuat anu dipasihkeun ku para malaikat ka William Miller, sabab éta saluyu jeung modél nubuat anu anjeunna antukna ngartos sarta nampilkeun, nyaéta kieu: yén Roma kapir jeung Roma papal mangrupa dasar tina sakabéh panerapan nubuatna.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Panalarikan pribadi Uriah Smith anu nangtukeun raja kalér dina Daniel sabelas ayat tilu puluh genep minangka Perancis, tuluy dina ayat opat puluh minangka Turki, ngandung dua pangidentipikasian anu salah ngeunaan raja kalér. Panolakan Smith kana dasar-dasar dina taun 1863 ngahasilkeun kabutaan anu nyegah anjeunna tina ningali hiji aturan nubuat anu pangdasarna, nya éta: yén kira-kira dina mangsa Kristus, nubuat ngagambarkeun entitas spiritual modéren anu ditipikeun ku entitas literal baheula. Paulus sacara husus ngajar bebeneran ieu nalika anjeunna nétélakeun yén anu datang heula nyaéta anu literal, sarta sanggeusna anu spiritual.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Sanajan anu rohani teh lain anu pangheulana, tapi anu alamiah; sarta sanggeus eta, kakara anu rohani. 1 Korinta 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith téh kaasup umat pasatujuan anu geus ngagantikeun Protestanisme murtad minangka umat Allah, tapi anjeunna ngabela pangbarontakan maranéhna nalika nampik tujuh kali, sarta ngenalkeun bagan 1863-na. Nerapkeun tafsiran pribadina ngahasilkeun pamahaman palsu ngeunaan Armagedon dina Wahyu pasal genep belas, anu mangrupa ujian séjén ngeunaan pamahaman anu leres ngeunaan Roma.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Dina pasualan anu kahiji ngeunaan para garong, Smith ngawakilan jalma-jalma anu kungsi kalibet dina minuhan kahiji tina misil ngeunaan sapuluh parawan. Ku kituna, ku paningal pribadina ngeunaan raja ti kalér, anjeunna ngawakilan hiji umat perjangjian anu keur kaliwatan dina mangsa antara 1856 jeung 1863, nalika maranéhna jadi Garéja Masehi Advent Poé Katujuh Laodikea. Saperti halna jeung kaum Protestan dina pasualan para garong, Smith ngalalaworakeun kakawasaan gramatikal tina éta petikan, anu ku anjeunna dipulas ku tafsir pribadina, sabab sacara gramatikal raja ti kalér ti ayat tilu puluh hiji nepi ka ayat opat puluh lima salawasna jeung ngan ukur kakawasaan kapapaan.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
Kalayan timbulna paséa ngeunaan “the daily,” bohong diasupkeun kana sajarah Advent ku Willie White jeung A. G. Daniells pikeun ngadukung paham Protestan heubeul yén “the daily” ngawakilan palayanan Kristus di tempat suci. Sajarah husus éta geus diidéntifikasi dina Habakkuk’s Tables, tapi penting dicatet kasaksian palsu anu patali jeung pangamajukeun sarta pangadegna paham anu salah éta, sabab pamahaman anu bener geus dipikawanoh ku Miller dina 2 Thessalonians, tempat perkara éta mangrupa bédana antara jalma-jalma anu nyaah ka bebeneran jeung jalma-jalma anu percaya kana bohong.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Kontrovérsi ngeunaan “nu sapopoé” nambahan kana pamahaman line upon line yén kontrovérsi pamungkas ngeunaan Roma lumangsung dina mangsa pencurahan Roh Suci. Nalika Roh Suci keur dicurahkeun ti luhur, aya hiji kakawasaan ti handap anu keur naék sarta ngawasaan jalma-jalma anu narimana salaku kakawasaan Allah, sanajan éta téh kasasar anu kuat.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Dua kakawasaan anu gedé anu keur papaséaan téh keur ngalaksanakeun pagawéanana, hiji ti handap, nu séjén ti luhur. Unggal jalma aya dina pangaruh rusiah ti nu hiji atawa ti nu séjén, sarta lampahna bakal nembongkeun sipat tina ilham anu jadi asalna. Jalma-jalma anu ngahiji jeung Kristus bakal salawasna digawé dina garis-garis Kristus. Jalma-jalma anu aya dina pakait jeung Sétan bakal digawé dina ilham pamingpinna, nentang kana kakawasaan jeung karya Roh Suci. Kahayang manusa dipasrahkeun bébas pikeun meta, sarta ku lampah éta bakal kaungkab roh naon anu keur mangaruhan haté. ‘Tina buahna maranéh bakal nyaho ka maranéhna.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Pasaliaan nubuat dina pasulayan ngeunaan “the daily” téh nyaéta ngaidéntifikasi hiji lambang naga minangka lambang Kristus. Jalma-jalma anu nolak éta bebeneran, sakaligus keur nolak ogé kalungguhan Miller anu manggihan ieu bebeneran, sarta ku kitu maranéhna nolak Roh Suci jeung ngalaksanakeun dosa anu teu bisa dihampura.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Urang baris ngangkat hiji pasalia ngeunaan Roma anu kajadian teu lila sanggeus 11 Séptémber 2001 dina artikel salajengna.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Urang keur hirup dina hiji mangsa nalika hirup téh pangmahalna jeung pangmatakpikaresepeunna. Ahir sagala perkara geus caket. Kajadian-kajadian anu ngageunjleungkeun bakal terus-terusan ngembang di hareupeun urang; sabab kakuatan-kakuatan anu teu katingali keur jalan, némbongkeun kagiatan anu kacida sengitna. Kakuatan-kakuatan poék ti handap keur ngagerakkeun agén-agén manusa, jeung jalma-jalma jahat keur gawé bareng jeung malaikat-malaikat jahat pikeun merangan parentah-parentah Allah jeung iman ka Yesus; dina waktu anu sarua hiji kakuatan ti luhur keur ngagerakkeun jalma-jalma anu daék nyerah kana pangaruh-pangaruh ilahi, jeung umat Allah keur gawé bareng jeung mahluk-mahluk sawarga. Teu aya nanaon iwal iman anu sajati, murni, anu bakal sanggup salamet tina tekenan anu bakal tumiba ka unggal jiwa manusa dina poe-poe panungtungan ieu pikeun nguji jeung nyoba dirina. Allah kudu jadi pangungsian urang; urang teu bisa ngandelkeun wangun, pangakuan lahiriah, upacara, atawa kalungguhan, atawa nganggap yén ku sabab urang boga ngaran keur hirup, urang bakal sanggup nangtung dina poe pangnyobaan. Sagala hal anu bisa digoncang bakal digoncang, jeung hal-hal anu teu bisa digoncang ku panipuan jeung kasasab-kasab dina poe-poe panungtungan ieu bakal tetep nangtung. Pantegkeun jiwa kana Batu Karang anu langgeng; sabab ngan dina Kristus hungkul aya kaamanan. Yesus ngajelaskeun poe-poe tempat urang hirup ayeuna minangka poe-poe bahaya. Anjeunna ngadawuh, ‘Sakumaha dina poe-poe Nuh, kitu deui bakal datangna Putra Manusa. Sabab sakumaha dina poe-poe saméméh banjir maranéhna dahar jeung nginum, kawin jeung dikawinkeun, nepi ka poe Nuh asup kana bahtera, sarta maranéhna teu nyaho nepi ka banjir datang jeung nyapu maranéhna kabéh; kitu deui bakal datangna Putra Manusa.’ ‘Kitu deui sakumaha kajadian dina poe-poe Lot; maranéhna dahar, maranéhna nginum, maranéhna meuli, maranéhna ngajual, maranéhna melak, maranéhna ngawangun; tapi dina poe anu sarua nalika Lot kaluar ti Sodom, hujan seuneu jeung walirang turun ti langit, sarta ngancurkeun maranéhna kabéh. Kitu pisan bakal kajadian dina poe nalika Putra Manusa dinyatakeun.’ ‘Nalika Putra Manusa datang dina kamulyaan-Na, jeung sakabeh malaikat suci jeung Anjeunna, harita Anjeunna bakal linggih dina tahta kamulyaan-Na: sarta di hareupeun-Na bakal dikumpulkeun sagala bangsa: jeung Anjeunna bakal misahkeun maranéhna saurang ti saurang, sakumaha hiji pangangon misahkeun domba-dombana tina embe-embe: sarta Anjeunna bakal nempatkeun domba-domba di leungeun katuhu-Na, tapi embe-embe di kenca. Tuluy Raja bakal ngadawuh ka maranéhna anu di katuhu-Na, Maraneh sing datang, aranjeun anu diberkahan ku Rama Kami, wariskeun Karajaan anu geus disadiakeun pikeun maraneh ti saprak dasar dunya.’ Lalampahan urang dina ieu kahirupan bakal nangtukeun nasib langgeng urang di ditu; dipasrahkeun ka urang pikeun nyebutkeun naha urang bakal babarengan jeung jalma-jalma anu ngawaris Karajaan Allah, atawa jeung jalma-jalma anu indit ka poék luar. Allah geus nyayagikeun unggal sarana pikeun kasalametan urang; ku kituna hayu urang ngamangpaatkeun naon anu geus ditebus ku waragad anu teu aya watesna. ‘Sabab Allah kacida nyaahna ka dunya, nepi ka maparin Putra tunggal-Na, supaya sing saha waé anu percaya ka Anjeunna ulah binasa, tapi meunang hirup langgeng.’” Youth Instructor, August 3, 1893.