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.
Saha anu ku Mantenna bade diajarkeun pangaweruh? jeung saha anu ku Mantenna bade dipapahamkeun kana piwulang? nya eta maranehna anu geus eureun nyusu kana susu, jeung anu geus dipisahkeun tina payudara.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Sabab parentah kudu parentah di luhur parentah, parentah di luhur parentah; garis di luhur garis, garis di luhur garis; di dieu saeutik, di dinya saeutik:
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.
Sabab ku biwir nu gagap jeung ku basa séjén Anjeunna bakal nyarita ka ieu bangsa. Ka maranéhna Anjeunna ngadawuh, Ieu teh pangreureuhan, ku ieu maranéh bisa mere reureuh ka nu capé; jeung ieu teh pangsegeran: tapi maranéhna teu daék ngadéngé.
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. Isaiah 28:9–13.
Tapi firman PANGERAN ka maranéhna jadi parentah demi parentah, parentah demi parentah; padalisan demi padalisan, padalisan demi padalisan; di dieu saeutik, di ditu saeutik; supaya maranéhna indit, tuluy titajong ka tukang, remuk, kajiret, sarta katangkep. Yesaya 28:9–13.
These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.
Ayat-ayat ieu tina kitab Yesaya geus remen dibahas dina Méja Habakuk. Di dieu kuring ngan ukur perlu nyabit sakeudeung, nyokot hiji dua pokok tina ayat-ayat saméméhna éta, pikeun nambahan kana pedaran anu keur dibahas ayeuna. Petikan ieu nembongkeun hiji bangsa anu gagal dina hiji ujian, sabab maranéhna “go, and fall backward, and be broken, and snared, and taken.” Maranéhna téh bangsa anu gagal dina ujian ngeunaan saha anu ku Allah bakal diupayakeun pikeun “teach” sangkan “understand” “knowledge” atawa “doctrine.” Ieu téh hiji ujian anu dumasar kana pamahaman kana nambahanana pangaweruh, ku kituna ieu ujian anu sarua anu misahkeun nu wijaksana jeung nu jahat dina Daniel pasal dua welas, sabab sakabéh nabi satuju sarta nandaan ahir dunya. Dina Daniel dua welas, nu “wise” ngartos, tapi nu “wicked” henteu ngartos kana nambahanana pangaweruh.
The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.
Jalma dina petikan Yesaya diuji ku “firman PANGERAN” anu “maranéhna henteu daék ngadéngé.” Jeung “firman PANGERAN” anu husus anu ku maranéhna ditolak, jeung anu saéstuna bakal ngamungkinkeun maranéhna “ngartos” kana nambahanana “pangaweruh,” nyaéta aturan biblis anu nangtukeun kumaha nyaluyukeun sajarah-sajarah nubuat kalayan leres. Maranéhna anu ragrag dina petikan Yesaya nolak aturan anu nétélakeun yén supaya ngartos hiji sajarah nubuat, aranjeun kudu néangan éta runtuyan “di dieu saeutik, di ditu saeutik.” Firman PANGERAN anu ngahasilkeun hiji ujian anu ku maranéhna ditolak téh nyaéta téhnik milih garis-garis nubuat ti dieu jeung ti ditu, tuluy nempatkeun salah sahiji tina garis sajarah nubuat anu geus dipilih éta sajajar jeung garis-garis sajarah nubuat séjén anu nyarita ngeunaan téma anu sarua. Kasuksésan dina usaha nempatkeun garis kana garis ku cara kieu gumantung kana panerapan aturan-aturan tafsir nubuat anu sajati. Aturan-aturan éta, anu disebut “papagon,” ogé kudu dihijikeun, jeung éta kapanggihna di dieu jeung di ditu dina jero Alkitab. Parawan-parawan Yesaya anu gagal dina ujian, gagal lantaran maranéhna mopohokeun hal anu pangutama anu saéstuna teu meunang dipopohokeun, nyaéta yén sajarah ngulang deui.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Urang taya naon-naon anu kudu dipikasieun ngeunaan mangsa nu bakal datang, iwal lamun urang poho kana jalan kumaha Gusti geus nungtun urang, jeung kana pangajaran-Na dina sajarah kahirupan urang nu kaliwat.” Life Sketches, 196.
God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.
Allah lain pangripta kabingungan, jeung hiji titik jangkar tina kanyataan éta nyaéta yén unggal nabi dina Alkitab nuju ngaidentipikasi garis nubuat anu sarua. Maranéhna henteu sadayana ningali kajadian-kajadian anu sarua persis dina éta garis, tapi éta salawasna garis kajadian anu sarua dina panungtungan dunya. Éta téh kajadian-kajadian anu ngarah kana panutupan mangsa kasempetan rahmat, tuluy dituturkeun ku tujuh bala anu pamungkas anu ditungtungan ku Kadatangan Kristus anu Kadua. Carita saurang nabi bisa jadi ngeunaan umat Allah anu satia dina éta garis sajarah, tapi kasaksian nabi séjén bisa jadi ngeunaan umat Allah anu teu satia, atawa ngeunaan Amérika Serikat, Vatikan, Perserikatan Bangsa-Bangsa, para padagang bumi, atawa Islam, tapi éta salawasna garis anu sarua.
Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.
Pesen Élias dina Maleakhi, kitu deui pesen-pesen anu digambarkeun dina Wahyu pasal hiji, opat welas, jeung dalapan welas, sarta pesen dina Daniel sabelas jeung dua welas, téh nyaéta pesen anu sarua pisan. Éta sadayana mangrupa garis sajarah anu sarua, nanging masing-masing miboga sumbangan hususna sorangan kana éta carita.
What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.
Naon anu ampir sacara universal disalahpahami ngeunaan éta amanat husus téh nyaéta kanyataan yén éta ngan diungkabkeun ka umat Allah pas saméméh ditutupna mangsa kasempetan manusa. Ku nyaho yén amanat husus éta salawasna mere peringatan ngeunaan geuwat datangna panutupan mangsa kasempetan, urang baris nalungtik meureun gambaran anu pangjelasna ngeunaan panutupan mangsa kasempetan dina Alkitab.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Anu teu adil, sina tetep teu adil kénéh; jeung anu najis, sina tetep najis kénéh; jeung anu bener, sina tetep bener kénéh; jeung anu suci, sina tetep suci kénéh. Wahyu 22:11.
Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.
Saméméh ahir waktu pangadilan rahmat diumumkeun di Bait Suci nu aya di luhur ku kecap-kecap dina ayat sabelas, kudu aya hiji amanat peringatan husus anu sipatna nabi tina kitab Wahyu anu geus dibuka meteraina ka para abdi Allah.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sarta manéhna nyarios ka kuring, “Ulah disegel kecap-kecap nubuat tina kitab ieu, sabab waktuna geus caket. Sing saha anu teu adil, tetep baé dina kaadilanana anu teu adil; jeung sing saha anu najis, tetep baé dina kanajisanana; jeung sing saha anu bener, tetep baé dina kabeneranana; jeung sing saha anu suci, tetep baé dina kasucianana.” Wahyu 22:10, 11.
There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.
Bakal aya hiji amanat nubuat husus anu bakal dipikawanoh ku umat Allah pas saméméh tujuh bala panungtung. Nalika éta “waktuna geus deukeut,” “nubuat tina ieu kitab” (nubuat Wahyu) anu geus disegel bakal dibuka segelna. Hiji-hijina nubuat dina kitab Wahyu anu geus disegel nyaéta nubuat ngeunaan tujuh guludug.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.
Tuluy kuring nempo malaikat anu séjén, anu gagah perkasa, turun ti sawarga, make papakéan mega; dina sirahna aya katumbiri, beungeutna siga panonpoé, ari suku-sukuna kawas tihang seuneu. Dina leungeunna aya hiji kitab leutik anu geus muka; tuluy anjeunna nempatkeun suku katuhuna dina laut, jeung suku kéncana dina bumi, sarta sasauran ku sora tarik, kawas singa ngagero; sarta sanggeus anjeunna ngagero, tujuh guludug ngedalkeun sora maranéhna. Jeung waktu tujuh guludug éta geus ngedalkeun sora maranéhna, kuring rék nulis; tapi kuring ngadéngé hiji sora ti sawarga, nu nyarios ka kuring, “Segelkeun éta hal-hal anu geus diucapkeun ku tujuh guludug téa, sarta ulah ditulis.” Wahyu 10:1–4.
Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.
Teu lila saméméh masa pangujian manusa ditutup, nalika “waktuna geus deukeut,” bakal aya pambukaan segel tina hiji bebeneran husus Alkitab anu nandaan “hal-hal anu kudu geura kajadian.” Malaikat anu perkasa dina Wahyu sapuluh téh nya éta Yesus Kristus, anu ngagero saperti Singa.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Malaikat anu kawasa anu maréntahkeun ka Yohanes téh taya lian ti Yesus Kristus. Ngalengkahkeun suku katuhuna dina laut, jeung suku kéncana dina darat garing, nembongkeun bagian anu keur dipaénkeun ku Anjeunna dina adegan-adegan panungtungan tina papaséa agung jeung Sétan. Ieu posisi nandakeun kakawasaan jeung kawenangan-Na anu pangluhurna kana sakuliah bumi. Papaséa éta geus beuki ngagedéan jeung beuki pageuh ti jaman ka jaman, sarta baris terus kitu nepi ka adegan-adegan panungtungan, nalika karya anu kacida trampilna tina kakawasaan poék ngahontal puncakna. Sétan, ngahiji jeung jalma-jalma jahat, bakal nipu sakuliah dunya jeung gereja-gereja anu henteu narima kanyaah kana bebeneran. Tapi malaikat anu kawasa éta nungtut perhatian. Anjeunna ngagero ku sora tarik. Anjeunna kudu mintonkeun kakawasaan jeung kawenangan sora-Na ka jalma-jalma anu geus ngahiji jeung Sétan pikeun ngalawan bebeneran.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.
At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?
Dina ahirna, “gereja-gereja” anu ku “Sétan” dipidangkeun kana kasasaran téh kasasabkeun lantaran maranéhna henteu narima kanyaah kana “bebeneran.” Kecap “bebeneran” dina petikan tina kadua Tesalonika anu kakara dirujuk ku Sister White téh nya éta kecap Yunani poko anu asalna tina kecap Ibrani anu ditarjamahkeun jadi “bebeneran,” anu diwangun ku tilu aksara Ibrani sarta ngagambarkeun Alfa jeung Omega. Naha aya bukti biblika yén bebeneran anu patali jeung aturan panyebutan kahiji, anu ngagambarkeun hiji sipat tina tabiat Kristus, nya éta bebeneran anu ditampik sarta ku kituna ngahasilkeun kasasaran anu kacida kuatna?
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Ayeuna kami nyuhunkeun ka aranjeun, dulur-dulur, demi datangna Gusti urang Yesus Kristus, jeung ku dikumpulkeunana urang babarengan ka Mantenna, supaya aranjeun ulah gancang kaguncang dina pikiran, atawa jadi guligah, boh ku roh, boh ku omongan, boh ku surat anu saolah-olah ti kami, saolah-olah poé Kristus geus caket. Ulah aya saurang ogé anu nipu ka aranjeun ku cara naon baé; sabab poé éta moal datang, lamun murtadna can datang heula, jeung jelema dosa éta can dinyatakeun, nyaéta anak kabinasaan; anu ngalawan jeung ngangkat dirina saluhureun sagala anu disebut Allah, atawa anu disembah; nepi ka manéhna, saolah-olah jadi Allah, linggih di Bait Allah, bari némbongkeun dirina yén manéhna téh Allah. Naha aranjeun henteu inget, yén basa kuring masih kénéh aya jeung aranjeun, kuring geus nyaritakeun ieu perkara ka aranjeun? Jeung ayeuna aranjeun nyaho naon anu nahan, supaya manéhna dinyatakeun dina waktuna. Sabab rusiah kajahatan geus mimiti digawé; ngan anu ayeuna nahan téh bakal terus nahan, nepi ka manéhna dipiceun ti tengah jalan. Jeung sanggeus éta, si Jahat éta bakal dinyatakeun, anu ku Gusti bakal dilebur ku napas tina sungut-Na, sarta dibinasakeun ku kamulyaan datangna-Na; nyaéta manéhna anu datangna nurutkeun pagawéan Iblis kalawan sagala kakawasaan jeung tanda-tanda jeung mujijat-mujijat bohong, sarta kalawan sagala rupa tipu daya katidakadilan dina jalma-jalma anu binasa; ku sabab maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun. Jeung ku lantaran éta Allah bakal ngutus ka maranéhna kasasaran anu kuat, supaya maranéhna percaya kana kabohongan; supaya maranéhna kabéh dihukum, nyaéta anu henteu percaya kana bebeneran, tapi resep kana katidakadilan. 2 Tesalonika 2:1–12.
This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.
Petikan ieu tina Tesalonika geus remen dipedar dina Tabel Habakuk, ku sabab éta dina ieu waktu urang ngan ukur méré katerangan singget. Anu ku Sister White disebut “kalakuan anu matak héran ti Sétan” nyaéta anu ku Paulus disebut “pagawéan Sétan kalayan sagala kakawasaan, tanda-tanda, jeung mujijat-mujijat bohong.” Pagawéan nipu anu diidéntifikasi ku Sister White jeung Paulus dimimitian dina hukum Minggu di Amérika Serikat.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ku ayana kaputusan anu ngalaksanakeun pangadegna kapapaan kalawan ngalanggar hukum Allah, bangsa urang bakal misahkeun dirina sapinuhna ti kabeneran. Nalika Protestantisme ngulurkeun leungeunna meuntas jurang pikeun nyekel leungeun kakawasaan Roma, nalika manéhna ngalegaan leungeunna ngalangkungan lebak jero pikeun silihjabat leungeun jeung Spiritisme, nalika, dina pangaruh ieu persatuan tilu rupa, nagara urang bakal mungkir kana unggal asas Konstitusina salaku pamaréntahan Protestan jeung républik, sarta bakal nyieun jalan pikeun sumebarna kapalsuan jeung pangabobodo kapapaan, mangka urang bisa nyaho yén waktuna geus datang pikeun pagawéan mujijat Iblis, sarta yén ahir geus deukeut.” Testimonies, jilid 5, 451.
In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”
Dina ieu petikan dina surat ka Tesalonika anu keur urang tinimbangan, Paulus ngaidentipikasi paus dina ahir dunya ku opat istilah anu béda. Paus téh “jalma dosa,” anjeunna téh “anak kabinasaan,” anjeunna téh “rahasia kajahatan” jeung “Anu Jahat éta.” Paulus méré sababaraha ciri séjén ngeunaan paus salian ti opat ngaran éta, sabab anjeunna ngawartosan ka urang yén paus, (anu dina jaman Paulus masih kénéh bakal datang) “bakal dinyatakeun dina waktuna.”
The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.
Paus “bakal diungkabkeun dina mangsana,” sarta bukti biblikal anu pangécésna, sanajan lain hiji-hijina bebeneran biblikal; bebeneran biblikal anu pangécésna yén paus ti garéja Roma téh antikristus dina nubuat Alkitab diteguhkeun ku tujuh rujukan anu béda jeung langsung dina Alkitab anu nangtukeun “mangsa” nalika kapausan bakal ngadominasi bumi, nyaéta “mangsa” anu ku umat manusa disebut Jaman Poék. Alkitab ngungkabkeun paus salaku kapausan ku cara sababaraha kali nangtukeun période “mangsa” anu pasti, ti taun 538 nepi ka 1798, nalika kapausan bakal maréntah dunya. Paulus nyarios yén anjeunna bakal diungkabkeun dina mangsana.
Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.
Paulus ogé netelakeun yén éta téh paus anu “nangtang jeung ngangkat dirina saluhureun sakabéh anu disebut Allah, atawa anu disembah; nepi ka manéhna salaku Allah linggih di Bait Allah, nembongkeun dirina yén manéhna téh Allah.” Di antara hal-hal séjén, ieu nandakeun yén antikristus dina nubuat Alkitab téh mangrupa lambang kaagamaan. Manéhna lain Hitler, atawa Alexander Agung. Ieu leuwih ngararapetkeun deui idéntifikasi kana paus, sabab manéhna lain saukur saurang lalim kaagamaan, tapi saurang lalim kaagamaan anu ngaku aya di jero Bait Allah. Antikristus ngaku yén manéhna linggih di jero garéja Kristen.
According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:
Numutkeun Paul jeung Daniel, nalika paus aya di garéja Kristen anu ku anjeunna diprofésikeun, anjeunna nembongkeun watak Sétan anu hayang linggih dina tahta Allah jeung dipunjung luhureun sagala hal. Kuring nyebut Paul jeung Daniel sabab kalolobaan panapsir Alkitab ngaku yén nalika Paul némbongkeun yén salah sahiji ciri paus téh nyaéta yén anjeunna saurang narsisis lengkep, Paul sabenerna ngan saukur keur ngutip tina pedaran Daniel ngeunaan paus dina Daniel pasal sabelas, tempat Daniel nyatet kieu:
“And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
“Jeung raja éta bakal ngalampahkeun nurutkeun pangersana sorangan; sarta manéhna bakal ngagungkeun dirina, jeung ngagedékeun dirina luhureun unggal allah, sarta bakal ngucapkeun hal-hal anu matak hémeng ngalawan Allah nu ngungkulan sakabéh allah, sarta bakal hasil nepi ka murka éta tuntas kalaksanakeun: sabab anu geus ditangtukeun éta bakal kajadian.” Daniel 11:36.
When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”
Nalika Paulus nyarita ngeunaan watak narsistik paus, anjeunna ngungkabkeun deui ayat Daniel sarta nyebutkeun yén paus téh anu “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Ayat dina Daniel anu ngaidentifikasi watak kapausan ogé nuduhkeun kana “time” anu geus ditetepkeun pikeun “reveal” yén kapausan téh antikristus, ku sabab anjeunna ngaidentifikasi yén kapausan bakal “prosper” nepi ka “indignation be accomplished.”
The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.
“Pangamuk” éta réngsé dina taun 1798, ku kituna Daniel dina ayat éta (sanajan ieu lain salah sahiji ti tujuh tempat langsung dina kitab Daniel jeung Wahyu anu nyebutkeun sajarah 1260 taun), tapi sanajan kitu sacara langsung ngaidentipikasi kakawasaan kapapaan sarta nandaan yén éta narima “luka nu matak paéh,” sakumaha Yohanes nyebutna, dina taun 1798. Ku kituna, ayat éta ngaidentipikasi ahirna mangsa pamaréntahan kapapaan, sanajan henteu ngaidentipikasi lilana pamaréntahan éta.
In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.
Dina éta petikan, Paulus ogé ngaidentipikasi hiji kakawasaan anu bakal nahan kapapaan supaya henteu nyokot kakawasaan dunya dina taun 538, nalika anjeunna nyatakeun yén urang Tesalonika anu keur ditulisanana geus nyaho kana bebeneran husus ieu. Anjeunna nimbulkeun patalékan, “Remember ye not, that, when I was yet with you, I told you these things?” Anjeunna ngélingan maranéhna yén maranéhna geus nyaho “what withholdeth” (hartina nahan) kapapaan nepi ka anjeunna “be revealed in his time.” Kakawasaan anu miheulaan sarta nyegah kapapaan tina nyokot kakawasaan dunya nyaéta kakawasaan anu ngawasaan dunya nalika Paulus nulis éta surat. Éta nyaéta Roma kapir. Paulus nulis yén Roma kapir bakal “taken out of the way” sangkan kapapaan bisa nyokot kakawasaan dunya.
It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.
Pamahaman ieu anu ngantunkeun William Miller pikeun ngakuan yén kakawasaan anu dilambangkeun salaku “the daily” dina kitab Daniel téh nyaéta Roma kapir. Adventisme ngaku yén kerangka, ku kituna sakabéh pamahaman nubuat William Miller, dumasar kana pamahamanna ngeunaan kitab Daniel jeung Wahyu, sarta yén dua kitab éta nyanghareupan dua kakawasaan anu ngagundulkeun, nyaéta Roma kapir jeung Roma kapapaan. Dina petikan dina Tesalonika, Miller, anu geus nyaho ti heula (sakumaha unggal urang Protestan nyaho dina mangsana, yén paus téh antikristus); nalika anjeunna ngakuan yén Roma kapir téh kakawasaan sajarah anu miheulaan pamaréntahan kapapaan, sarta yén Paulus geus nyatakeun yén Roma kapir kudu disingkirkeun heula saméméh kapapaan naék kana tahta bumi, anjeunna tuluy ngahubungkeun ieu jeung kitab Daniel sarta “the daily,” anu nyebutkeun tilu kali yén the daily kudu “dicabut” saméméh kapapaan nyokot kadali kana dunya. Kasaksian Paulus ngamungkinkeun Miller ningali yén Roma kapir téh “the daily” dina Daniel, sarta sanggeus éta anjeunna tiasa ngakuan yén dua kakawasaan anu ngagundulkeun dina Daniel téh nyaéta Roma kapir jeung Roma kapapaan. Kaleresan ieu ngagambarkeun pondasi gerakan Millerite. Adventisme pasti nolak karya Miller kiwari, tapi maranéhna tetep ngartos yén gambaran umum ngeunaan mekarna pamahaman Miller ngeunaan “the daily” dina Daniel ieu ngabuktikeun yén kakawasaan anu ku Paulus disebut “ngahalangan” naékna kakawasaan kapapaan nepi ka éta kakawasaan dipiceun téh nyaéta Roma kapir, mangrupa analisis anu leres ngeunaan pamikiran Miller dina jejer-jejer ieu.
With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.
Ku kituna, ku ayana bebeneran ngeunaan “the daily” dina kitab Daniel minangka lambang Roma kapir anu miheulaan karajaan Roma kapapaan anu ku Daniel geus digambarkeun minangka kajijikan anu ngabalukarkeun karuksakan, Miller lajeng tiasa mikawanoh waktu-waktu nubuat anu patali jeung karajaan-karajaan dina nubuat Alkitab, sarta nalika pipikiranana dibuka kana paham-paham ieu anjeunna nyusun runtuyan bebeneran anu ngawakilan pondasi Adventisme. Bebeneran-bebeneran éta tuluy diabadikeun dina dua tabel dina bagan para panaratas taun 1843 jeung 1850. Bebeneran-bebeneran éta mangrupa pondasi Adventisme, sarta éta dumasar kana pangakuan ngeunaan “waktu.” Sajarah ngeunaan iraha pondasi-podasi éta ditetepkeun mangrupa poko pedaran anu utama dina Tabel-tabel Habakkuk.
What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).
Anu henteu ditepikeun dina Tabél Habakkuk nyaéta yén pondasi-pondasi anu dumasar kana waktos ngahasilkeun hiji struktur anu nyayagikeun panempoan anu diperlukeun sangkan generasi panungtung ngartos yén aya bebeneran-bebeneran anu dilambangkeun minangka pondasi. Aya hiji bebeneran kahiji anu janten batu pangheulana pisan anu diteundeun dina pondasi, tapi “the daily” dina kitab Daniel sanés bebeneran kahiji Miller. Bebeneran anu bakal janten batu kahiji dina pondasi anu ku sabab éta Miller dihudangkeun pikeun ngawangun nyaéta “the seven times” dina Imamat dua puluh genep, tapi tanpa bebeneran ngeunaan “the daily,” Miller moal ngartos struktur nubuat anu anjeunna kedah ngartos supaya tiasa nepikeun amanat malaikat kahiji. Strukturna nyaéta nempatkeun nubuat dina sudut pandang dua kakawasaan anu ngancurkeun. Miller keur nyanghareupan naga (Roma kapir) jeung sato galak (kapapaan). Malaikat katilu nyanghareupan naga (Perserikatan Bangsa-Bangsa), sato galak (kapapaan), jeung nabi palsu (Amérika Sarikat).
If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.
Upami aya jalma narima sakabéh, lain sawaréh, tapi sakabéh ramalan waktu anu ditepikeun ku kaum Millerite dina dua bagan suci para panaratas, jalma éta kudu nalungtik éta bebeneran sacara pribadi. Kumaha manehna tiasa narima éta, lamun can kungsi mariksa éta? Lamun jalma-jalma anu nalungtik bebeneran dasar ngajadikeun éta bebeneran minangka tanggung jawab pribadina pikeun nguji, tuluy sanggeusna narima sakabéh éta bebeneran, mangka maranéhna geus ngadegkeun wangunanana dina Batu Karang, lain dina keusik.
“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.
“Sing saha anu ngadeg jadi pangregep Allah dina témbok Sion kudu jadi jalma-jalma anu mampuh ningali bahaya saméméh nepi ka jalma-jalma,—jalma-jalma anu bisa ngabédakeun antara bebeneran jeung kasalahan, kabeneran jeung kateuadilan.
“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.” Review and Herald, April 14, 1903.
“Panggeuing geus datang: Teu meunang aya naon-naon anu diasupkeun anu bakal ngaguncang dasar iman anu ku urang geus dijadikeun pangwangunan ti saprak amanat éta sumping dina taun 1842, 1843, jeung 1844. Kami aya dina amanat ieu, jeung ti saprak harita kami geus nangtung di hareupeun dunya, satia kana cahaya anu geus dipaparinkeun ku Allah ka urang. Kami henteu boga niat pikeun ngageserkeun suku kami tina landasan tempat suku éta geus diteundeun, nalika sapopoé kami neangan Gusti kalayan doa anu sungguh-sungguh, bari neangan cahaya. Naha aranjeun nyangka yén kami bisa ngantunkeun cahaya anu geus dipaparinkeun ku Allah ka kami? Éta kudu jadi saperti Batu Karang Jaman-Jaman. Éta geus nungtun kami ti saprak éta dipaparinkeun.” Review and Herald, 14 April 1903.
In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.
Supaya jalma-jalma anu rék ngadangu bisa nalungtik nubuat-nubuat waktu dina sajarah Millerit, diperlukeun hiji léngkah pikeun niténan mangsa-mangsa sajarah anu dilambangkeun ku nubuat-nubuat waktu éta. Ieu ngagambarkeun pagawean ngajentrekeun kajadian-kajadian dina hiji garis waktu. Lamun saurang murid nubuat geus nepi ka tingkat panalungtikan di mana manéhna nimbang-nimbang mangsa-mangsa nubuat ieu, anu ku kaum Millerit dipikawanoh tina Alkitab sarta satuluyna ditegeskeun ku catetan sajarah, manéhna bakal aya dina kaayaan pikeun ngakuan yén sajarah dina awal nubuat waktu éta sacara simbolis ngalambangkeun sajarah dina ahir nubuat anu sarua. Tina éta sudut paningal, murid éta kudu diajar yén sajarah téh ngulang. Kalawan pamahaman éta geus mapan, manéhna ogé kudu ningali yén Isa ngajentrekeun ahir ku awal.
And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.
Jeung tina garis nubuat kenabian anu ngagambarkeun ahir dunya minangka “pangwangunan hiji Bait Allah,” anu nalungtik kedah terang yén aya hiji batu puncak panungtungan anu dipasang dina bait anu diwangun di luhur pondasi. Anjeunna kedah nepi ka ningali yén pondasi bait anu ku Miller dipaké pikeun dibawa kana caang (anu ngawakilan Yesus Kristus, sabab moal aya pondasi séjén anu bisa diteundeun sajaba ti Yesus Kristus), nyaéta hiji pondasi anu diwangun dina waktu nubuat. Ku sabab Yesus ngagambarkeun ahir ku mitembeyan, anu nalungtik ogé kedah ningali yén batu puncak, batu panungtungan dina bait—kedah sajajar jeung pondasi. Pikeun Miller, pondasi bait téh waktu nubuat, tapi sanajan kitu pondasi éta taya lian nyaéta Yesus Kristus.
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. 1 Corinthians 3:10, 11.
Numutkeun kurnia Allah anu dipaparinkeun ka abdi, sakumaha saurang ahli wangunan anu wijaksana, abdi parantos neundeun pondasi, sarta anu sanés ngawangun di luhur éta. Nanging sing unggal jalma waspada kumaha anjeunna ngawangun di luhurna. Sabab teu aya anu tiasa neundeun pondasi anu sanés ti batan anu parantos diteundeun, nyaéta Yesus Kristus. 1 Korinta 3:10, 11.
Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.
Paulus keur netelakeun pagawéanana minangka ngadegkeun hiji bait anu pondasina atawa awalna geus diteundeunna. Anjeunna téh rasul pikeun bangsa-bangsa kapir, sarta anjeunna dipaké pikeun neundeun pondasi garéja Kristen. Dina petikan anu sarua, Paulus ogé netelakeun yén awak urang téh bait Roh Suci. Aya ogé Bait Allah Suleman jeung Kemah Suci ti padang gurun, anu sakabéhna miboga pondasi, sarta éta kabéh digambarkeun minangka Yesus Kristus. Pondasi anu ku Miller dipaké pikeun diadegkeun téh nyaéta bait Adventisme, sarta pondasi bait éta tangtu pisan Yesus Kristus; nanging, leuwih husus deui, éta téh bait anu diadegkeun ku bahan-bahan anu rohani jeung nubuat.
The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.
Ku sabab kitu batu puncak ogé kudu ngalambangkeun Yesus Kristus, tapi batu puncak ogé kudu ngamuat hiji aturan nubuat anu utama, sabab ka Miller dipasihkeun sakumpulan aturan anu ngandung aturan utama golongan Millerit, nyaéta prinsip “sataun pikeun sapoé”. Tanpa éta aturan, moal aya pangakuan kana nubuat waktu, ku kituna moal aya dasar. Kudu aya padanan dina ahir anu ngawakilan Yesus Kristus (Dasar), nya éta hiji aturan utama dina jero sakumpulan aturan anu netepkeun Wahyu Yesus Kristus. Aturan éta tangtu waé nyaéta aturan “sebutan kahiji”, anu ngawakilan sipat tabiat Kristus anu nandaan ahir ti mimiti.
In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:
Dina 2 Tesalonika, jalma-jalma anu henteu nampi kanyaah kana kayaktian supaya maranéhna bisa disalametkeun, nolak kayaktian sakumaha digambarkeun ku kecap Yunani anu asalna tina kecap Ibrani anu diwangun ku tilu aksara, anu ditarjamahkeun jadi “kayaktian” dina Perjanjian Heubeul. Golongan anu narima panyasab anu kuat, ku sabab maranéhna percaya kana hiji bohong, nampik pikeun mulang kana jalan-jalan baheula, nyaéta pondasi-pondasi Adventisme sakumaha dipidangkeun dina dua bagan suci. Ku kituna, dina petikan anu geus sawatara waktu ayeuna ku urang dipertimbangkeun, dinyatakeun kieu:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Malaikat anu perkasa anu mere pituduh ka Yohanes téh lain saurang pribadi séjén iwal ti Yesus Kristus. Nempatkeun suku katuhu-Na dina sagara, jeung suku kénca-Na dina taneuh garing, nunjukkeun bagian anu keur dipigawé ku Anjeunna dina pamandangan panungtungan tina pasulayan agung jeung Iblis. Kalungguhan ieu nandakeun kakawasaan jeung kawenangan-Na anu pangluhurna kana sakuliah bumi. Pasulayan éta geus beuki kuat jeung beuki pageuh ti mangsa ka mangsa, sarta baris terus kitu nepi ka pamandangan panutup, nalika karya anu kacida licinna tina kakawasaan poék ngahontal puncakna. Iblis, ngahiji jeung jalma-jalma jahat, bakal nipu sakuliah dunya jeung garéja-garéja anu henteu narima kanyaah kana kayaktian. Tapi malaikat anu perkasa nungtut supaya diperhatikeun. Anjeunna ngagorowok ku sora tarik. Anjeunna baris némbongkeun kakawasaan jeung kawenangan sora-Na ka jalma-jalma anu geus ngahiji jeung Iblis pikeun ngalawan kayaktian.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.
Dina petikan saméméhna, “jamaah-jamaah anu henteu narima kanyaah kana bebeneran” téh nya éta parawan-parawan jahat jeung bodo dina kitab Daniel jeung Mateus anu, nurutkeun Amos 8:12, baris mimiti neangan pesen panggeuing pamungkas ti Allah nalika geus kasep. Geus kasep, sabab maranéhna percaya kana hiji kabohongan ngeunaan dasar-dasar Adventisme. Adventisme mimiti nginum éta kabohongan dina taun 1863, sarta ti harita tuluy waé ngageser ka handap sapanjangna.
What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.
Naon anu rék ku sim kuring ditulis téh sigana sagemblengna subjektif, tapi cahaya nubuat anyar naon anu diasupkeun kana Adventisme saprak taun 1863? Ellen White nyebutkeun ngeunaan amanat taun 1888 ti Jones jeung Waggoner, yén éta téh amanat anu geus ku anjeunna ditepikeun mangtaun-taun. Amanat maranéhna meureun kadéngé anyar jeung ngageunjleungkeun pikeun Adventisme dina taun 1888, tapi kabaruan jeung kagétna éta lain dihasilkeun ku amanat anu anyar, melainkan ku kabutaan anu geus mimiti netep ka umat Allah saprak taun 1863.
Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?
Ellen White netepkeun yén Adventisme aya dina kaayaan Laodikea saméméh taun 1863, ku kituna kabutaan Laodikea geus mimiti ngarayap kana Adventisme saméméh 1863; tapi dina taun 1863 garéja sacara resmi nyingkirkeun bebeneran ngeunaan “tujuh kali” dina Imamat dua puluh genep, anu mangrupa “nubuatan waktu” anu pangheulana pisan kapanggih ku Miller. Teu aya cahaya nubuatan anu mucunghul dina Adventisme ti saprak 1863! Naon anu robah?
The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…
Batu anu pangheulana pisan tina pondasi bait suci anu diwangun dina waktos nubuatan sarta ngawakilan Yesus Kristus, ku Adventisme disisihkeun dina taun 1863. Batu anu pangheulana dipasang ku Miller kana pondasi bait suci anu dumasar kana waktos sakumaha dipidangkeun dina kitab Daniel ku Kristus anu ngawakilan diri-Na salaku Palmoni, “anu ngitung kalawan ajaib,” ditampik sarta disisihkeun. Batu anu pangheulana pisan anu kapanggih ku Miller…
“In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:
“Dina nyutat nubuat ngeunaan batu anu dipiceun, Kristus ngarujuk kana hiji kajadian anu saéstuna dina sajarah Israél. Kajadian éta patali jeung pangwangunan bait Allah anu kahiji. Sanajan éta miboga panerapan husus dina mangsa datangna Kristus anu kahiji, sarta kuduna nyentak urang Yahudi kalayan kakuatan husus, éta ogé ngandung pangajaran pikeun urang. Nalika bait Allah Suléman diadegkeun, batu-batu anu kacida gedéna pikeun témbok jeung pondasi geus disiapkeun sagemblengna di tempat ngagali batu; sanggeus dibawa ka tempat pangwangunan, teu meunang aya pakakas naon waé dipaké kana éta batu-batu; para pagawé ngan ukur kudu nempatkeunana dina posisina. Pikeun dipaké dina pondasi, hiji batu anu ukuranana luar biasa gedé sarta wangunna has geus dibawa; tapi para pagawé henteu manggihan tempat pikeun éta, sarta henteu daék narimana. Batu éta jadi gangguan pikeun maranéhna lantaran ngagolér teu kapaké di jalan maranéhna. Lila éta tetep jadi batu anu dipiceun. Tapi nalika para tukang ngadeukeutan kana peletakan batu juru, maranéhna lila néangan batu anu ukuranana cekap, kakuatanna cekap, sarta wangunna merenah, pikeun nempatan éta tempat anu tangtu, sarta nanggung beurat anu gedé anu bakal ditumpukeun ka dinya. Lamun maranéhna nyieun pilihan anu teu wijaksana pikeun éta tempat anu penting, kasalametan sakabéh wangunan bakal kaancam. Maranéhna kudu manggihan batu anu sanggup nahan pangaruh panonpoé, ibun, jeung badai. Sababaraha batu dina rupa-rupa waktu kungsi dipilih, tapi dina tekenan beurat anu kacida gedéna éta batu-batu ruksak jadi leubeut. Nu séjén teu sanggup nahan uji parobahan hawa anu ngadadak. Tapi ahirna perhatian dialihkeun kana batu anu geus lila dipiceun éta. Batu éta geus kakeunaan ku hawa, ku panonpoé, jeung ku angin ribut, tanpa némbongkeun retakan anu pangleutikna ogé. Para tukang mariksa éta batu. Eta geus tahan kana unggal uji iwal hiji. Lamun éta sanggup nahan uji tekenan anu beurat, maranéhna mutuskeun pikeun narima éta jadi batu juru. Ujina dilaksanakeun. Batu éta ditarima, dibawa ka tempat anu geus ditangtukeun pikeun dirina, sarta kapanggih yén éta cocog pisan. Dina titingalian nubuat, Yesaya dipintonkeun yén batu éta téh lambang Kristus. Anjeunna nyebutkeun:”
“‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.
“‘Sucikeun PANGERAN Nu Maha Kawasa éta sorangan; sareng sing Anjeunna anu jadi kasieun maranéh, sareng sing Anjeunna anu jadi kagét maranéh. Jeung Anjeunna bakal jadi tempat suci; tapi jadi batu panghalang jeung cadas anu matak nyinggung pikeun duanana kulawarga Israil, jadi jerat jeung perangkap pikeun pangeusi Yerusalem. Jeung loba di antara maranéhna bakal titajong, sarta murag, sarta remuk, sarta kajiret, sarta katewak.’ Dina tetempoan nubuat anu nganteurkeun anjeunna ka mangsa datangna nu kahiji, nabi dipidangkeun yén Kristus kudu nanggung pangalaman jeung ujian, anu perlakuan ka batu juru utama di Bait Suléman téh jadi lambangna. ‘Ku sabab kitu kieu timbalan Gusti ALLAH, Tenjo, Kami nempatkeun di Sion hiji batu pikeun pondasi, batu anu geus diuji, batu juru anu mulya, pondasi anu pageuh: sing saha anu percaya moal gagabah.’ Yesaya 8:13–15; 28:16.”
“In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.
Dina hikmah anu taya watesna, Allah milih batu dasar, sarta nempatkeunana ku Anjeunna sorangan. Mantenna nyebut éta, “yayasan anu pasti.” Sakumna dunya tiasa nempatkeun kana éta sakabéh beban jeung kasedihan maranéhna; éta sanggup nanggung sadayana. Kalawan kasalametan anu sampurna maranéhna tiasa ngawangun di luhur éta. Kristus téh “batu anu geus diuji.” Jalma-jalma anu ngandel ka Anjeunna, moal kungsi didamel kuciwa ku Anjeunna. Mantenna parantos ngaliwatan unggal pangujian. Mantenna parantos nanggung unggal cobaan beurat tina kasalahan Adam, jeung kasalahan turunanana, sarta parantos medal leuwih ti nu meunang unggul tina kakawasaan kajahatan. Mantenna parantos nanggung beban-beban anu ditumpangkeun ka Anjeunna ku unggal jalma dosa anu tobat. Dina Kristus, hate anu pinuh ku kasalahan geus manggihan panglipur. Mantenna nyaéta yayasan anu pasti. Sakumna anu ngajadikeun Anjeunna sandaran maranéhna, maranéhanana reureuh dina kaamanan anu sampurna.
“In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:
Dina nubuat Yesaya, Kristus dinyatakeun minangka dasar anu pasti jeung batu panghalang. Rasul Petrus, anu nyerat ku ilham Roh Suci, kalayan écés nembongkeun ka saha Kristus jadi batu dasar, sarta ka saha jadi batu sandungan:
“‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.
“‘Lamun maranéh geus ngaraosan yén Gusti téh welas asih. Sumping ka Anjeunna, anu ibarat batu anu hirup, mémang ditampik ku manusa, tapi dipilih ku Allah sarta mulya, aranjeun ogé, saperti batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam anu suci, pikeun ngahaturkeun kurban-kurban rohani, anu katarima ku Allah ku jalan Isa Al Masih. Ku sabab éta ogé geus kaunggel dina Kitab Suci, Tenjo, Kami neundeun di Sion hiji batu juru anu utama, anu kapilih, anu mulya; sarta sing saha anu percaya ka Anjeunna moal meunang kaéra. Ku kituna pikeun aranjeun anu percaya, Anjeunna téh mulya; tapi pikeun maranéh anu henteu nurut, batu anu ditampik ku para tukang wangun, éta pisan geus dijadikeun hulu juru, jeung hiji batu sandungan, sarta hiji cadas pikasigeungeun, nyaéta pikeun maranéh anu kasandung ku éta pangandika, lantaran maranéh henteu nurut.’ 1 Petrus 2:3–8.”
“To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.
“Pikeun jalma-jalma anu percaya, Kristus téh dasar anu pasti. Maranéhna nya éta anu tumpur kana Batu Karang éta tuluy diremuk. Pasrah ka Kristus jeung iman ka Anjeunna di dieu dipidangkeun. Tumpur kana Batu Karang éta tuluy diremuk hartina ninggalkeun kabeneran diri sorangan sarta datang ka Kristus kalayan handap asor saperti budak leutik, tobat tina palanggaran urang, sarta percaya kana kanyaah panghampura-Na. Kitu deui, ku iman jeung kataatan urang ngawangun dina Kristus jadi dasar urang.”
“Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.
“Dina batu hirup ieu, boh urang Yahudi boh bangsa-bangsa séjén, sarua tiasa ngawangun. Ieu hiji-hijina dasar anu ku urang tiasa dipaké pikeun ngawangun kalayan aman. Ieu cukup lega pikeun sakumna, jeung cukup kuat pikeun nanggung beurat jeung beban sakuliah dunya. Jeung ku hubungan jeung Kristus, Batu Hirup éta, sakumna anu ngawangun dina dasar ieu jadi batu-batu hirup. Loba jalma ku usaha maranéhna sorangan dipahat, dipulas, jeung dipapaésan; tapi maranéhna moal tiasa janten ‘batu-batu hirup,’ sabab maranéhna henteu nyambung ka Kristus. Tanpa hubungan ieu, teu aya saurang ogé anu tiasa disalametkeun. Tanpa hirup Kristus di jero urang, urang moal sanggup nahan badai panggoda. Kasalametan urang anu langgeng gumantung kana kanyataan yén urang ngawangun dina dasar anu pasti. Kiwari, kacida lobana anu keur ngawangun dina dasar-dasar anu can kungsi diuji. Nalika hujan turun, jeung topan ngamuk, jeung caah datang, imah maranéhna bakal rubuh, sabab éta henteu diadegkeun dina Batu Karang anu langgeng, nyaéta Kristus Yesus, Batu Juru anu utama.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“Ka maranéhanana anu titajong ku firman, ku sabab maranéhna teu nurut,” Kristus téh batu sandungan. Tapi “batu anu dipiceun ku nu ngawangun, éta pisan anu dijadikeun batu poko juru.” Saperti batu anu dipiceun, Kristus dina pancén-Na di dunya geus nanggung pangalalaworakeun jeung panyiksa. Anjeunna “dihina jeung dipiceun ku manusa; jalma anu pinuh ku kasusah, jeung wanoh kana kanyeri: … Anjeunna dihina, jeung ku urang henteu dipandang.” Yesaya 53:3. Tapi waktuna geus caket nalika Anjeunna bakal dimulyakeun. Ku kabangkitan tina antara nu maraot Anjeunna bakal dinyatakeun “Putra Allah kalayan kakawasaan.” Rum 1:4. Dina kadatangan-Na anu kadua Anjeunna bakal dipintonkeun minangka Gusti langit jeung bumi. Jalma-jalma anu ayeuna rék nyalibkeun Anjeunna bakal ngakuan kaagungan-Na. Di hareupeun jagat raya batu anu dipiceun éta bakal jadi batu poko juru.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Jeung ka sing saha bae éta nimpah, tangtu bakal ngagiling anjeunna nepi ka jadi bubuk.” Jalma-jalma anu nolak Kristus moal lila deui bakal ningali kotana jeung bangsana diruksak. Kamulyaanana bakal diruntagkeun, sarta disebarkeun lir lebu di hareupeun angin. Jeung naon anu ngancurkeun urang Yahudi? Éta téh batu karang anu, upama maranéhna ngawangun dina luhurna, tangtu bakal jadi kaamananana. Éta téh kasaean Allah anu dihina, kabeneran anu dipiceun, rahmat anu dianggap enteng. Manusa nangtung ngalawan Allah, sarta sakabéh anu sabenerna bakal jadi kasalametan maranéhna, malah robah jadi karuksakan maranéhna. Sakabéh anu ku Allah ditetepkeun pikeun kahirupan ku maranéhna kapanggih jadi pikeun pati. Dina panyaliban Kristus ku urang Yahudi, geus kaasup karuksakan Yerusalem. Getih anu ditumpahkeun di Kalvari jadi beurat anu ngaglugkeun maranéhna kana karuntuhan pikeun dunya ieu jeung pikeun dunya anu bakal datang. Kitu deui bakal kajadian dina poe panungtung anu agung, waktu pangadilan bakal tumiba ka jalma-jalma anu nolak rahmat Allah. Kristus, batu sandungan maranéhna, harita bakal nembongan ka maranéhna minangka gunung pamales. Kamulyaan rarayna, anu pikeun jalma-jalma bener mangrupa kahirupan, bakal jadi seuneu anu ngalalap pikeun jalma-jalma jahat. Ku sabab kanyaah anu ditolak, rahmat anu dihina, jelema dosa bakal dibinasakeun.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.
“Ku seueur pasemon jeung pangéling-ngéling anu diulang-ulang, Yesus némbongkeun naon anu bakal jadi akibatna pikeun urang Yahudi ku sabab maranéhna nampik Putra Allah. Dina kecap-kecap ieu Anjeunna keur nyarita ka sakumna jalma dina unggal jaman anu nolak narima Anjeunna minangka Panebus maranéhna. Unggal pangéling-ngéling téh pikeun maranéhna. Bait Allah anu dinajiskeun, anak anu henteu taat, patani-patani palsu, para tukang ngawangun anu pinuh ku hina, boga padananana dina pangalaman unggal jalma dosa. Lamun manéhna henteu tobat, hukuman anu geus dipragangkeun ku éta sagala bakal jadi bagianna.” Desire of Ages, 597–600.
We will continue this in the next article.
Urang baris neruskeun ieu dina artikel salajengna.