I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.
Kuring parantos ngamuat seueur perkara kana tulisan-tulisan saméméhna dina upaya netepkeun sababaraha titik rujukan dasar ti mimiti. Ayeuna kuring baris nyobian supaya leuwih museur kana poko perkara anu keur dibahas. Hatur nuhun kana kasabaran anjeun.
From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.
Ti mimiti pisan Allah parantos narékahan pikeun nambahan pangarti urang ngeunaan saha sareng naon Anjeunna. Dina padamelan éta Anjeunna parantos ngagunakeun sababaraha cara pikeun ngabantu manusa ngartos naon anu parantos diwahyukeun ngeunaan Diri-Na, sareng salah sahiji cara éta nyaéta pamakéan “ngaran,” boh rupa-rupa ngaran anu dipasihkeun ka Allah dina Kitab Suci, boh ogé ngaran-ngaran anu dipasihkeun ka wakil-wakil pilihan-Na. Anjeunna milih wakil-wakil kajahatan sareng kahadéan.
He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.
Anjeunna ogé parantos ngagunakeun parobahan-parobahan dispensasional umat perjangjian pilihan-Na pikeun ngagungkeun pamahaman ngeunaan tabiat-Na sacara bertahap sapanjang sajarah. Ku sabab éta, sajarah-sajarah ngeunaan parobahan dispensasional perjangjian, dina rupa-rupa cara, ogé nyarita ngeunaan digungkeunnana bebeneran ngeunaan tabiat jeung hakekat-Na.
If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.
Mun urang ngadeukeutan Wahyu pasal kahiji minangka hiji bubuka jeung konci pikeun pasal-pasal satuluyna, urang manggihan sawatara bebeneran dina pasal awal anu mangaruhan kana sakabéh éta kitab. Salah sahiji bebeneran éta patali jeung saha sabenerna Isa Almasih, lain ngan saukur yén Mantenna teh Alfa jeung Omega. Lamun hiji bebeneran ditepikeun dina Wahyu pasal kahiji, tangtu pisan éta mangrupakeun bebeneran kiwari anu nguji pikeun generasi panungtung, generasi panungtung éta nya éta “generasi pilihan” anu diidéntifikasi ku Petrus.
One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.
Salah sahiji sipat tina tabiat Kristus anu ku urang keur ditalungtik nyaéta Kristus nangtukeun awal ti tungtungna. Waktu nalika Kristus netepkeun perjangjian jeung loba jalma salila saminggu, éta ngagambarkeun hiji parobahan dispensasi tina Israél harfiah ka Israél rohani. Parobahan-parobahan dispensasi anu diidentipikasi dina Kitab Suci, anu sakabéhna nyarita ngeunaan nambahanana pangaweruh ngeunaan tabiat jeung hakékat Kristus, nyaéta Abram, Ishak, Yakub, Yusuf, Musa, Kristus, William Miller, jeung saratus opat puluh opat rebu. Aya deui hiji garis parobahan dispensasi anu ditumpangkeun di luhureun garis éta, anu ngaidentipikasi tujuh dispensasi garéja Allah anu dilambangkeun ku tujuh garéja dina Wahyu dua jeung tilu, tapi éta can ku urang dipedar ayeuna. Aya hiji parobahan dispensasi dina Adam jeung Hawa anu dilambangkeun ku kaayaan saméméh maranéhna ragrag jeung sanggeus maranéhna ragrag, sarta tangtu aya ogé parobahan dispensasi ti saméméh bah ka sanggeus bah dina jaman Nuh. Sakabéh garis ieu nyumbang kana cahaya anu keur urang urus, tapi ayeuna urang keur museur kana umat pilihan.
When Christ began His ministry at the beginning of the covenant week He was baptized.
Nalika Kristus ngamimitian pangladénan-Na dina awal minggu perjangjian, Anjeunna dibaptis.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.
Jeung Isa, sanggeus Anjeunna dibaptis, tuluy naék kaluar tina cai; sarta lah, langit kabuka pikeun Anjeunna, sarta Anjeunna ningali Roh Allah mudun kawas japati, tuluy netep ka luhur Anjeunna. Sarta lah aya hiji sora ti sawarga, saur-Na, Ieu teh Putra Kami anu dipikaasih, ka Anjeunna Kami kacida ridana. Mateus 3:16, 17.
The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.
Kecap-kecap Allah anu pangheulana pisan, nalika Yesus naék kaluar tina cai, sahingga ngawitan minggu perjangjian, nyaéta pangumuman ku Rama, yén Yesus teh Putra Allah. Lamun urang ngartos “aturan panyebutan kahiji”, kanyataan éta kacida kuatna. Lamun henteu, moal pati kitu.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.
Mimitina Allah nyiptakeun langit jeung bumi. Ari bumi harita can puguh rupana, kosong; sarta poék ngalingkupan beungeut jurang anu jero. Jeung Roh Allah ngalayang di luhur beungeut cai. Kajadian 1:1, 2.
As in Genesis, the anointing ceremony has three persons of the godhead identified.
Sakumaha dina Kajadian, dina upacara pangurapan éta katangtukeun tilu Pribadi tina Ketuhanan.
The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.
Kanyataan yén Isa téh Putra Allah, Putra Daud, jeung Putra Manusa, salila tilu satengah taun saterusna terus-terusan ngagerakkeun amarah para ahli Taurat jeung urang Parisi. Sacara profétis, Isa robah tina Isa jadi Isa Al-Masih dina mangsa baptisan-Na. Nalika Isa dibaptis, Anjeunna jadi “Al-Masih,” anu hartina “anu diurapi” jeung dina basa Ibrani mangrupa kecap “Mésias.” Tangtu baé, urang Ibrani ngarep-ngarep datangna saurang Mésias, sarta maranéhna nyaho yén anjeunna bakal jadi Putra Daud. Nalika Anjeunna “diurapi” pikeun ngamimitian tilu satengah taun anu pangsucina dina sajarah bumi, Anjeunna ningali Roh Suci nurun, sarta ngadéngé Rama-Na nimbalan.
It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.
Ieu mangrupikeun hiji upacara pangurapan anu kacida jero maknana, anu dina éta diproklamasikeun amanat ngeunaan Anjeunna jeung karya-Na, yén, “Mantenna teh Putra Allah”. Anu leuwih matak ngageunjleungkeun pikeun urang Yahudi, lain ngan saukur yén Mantenna teh Putra Allah, tapi yén Mantenna ngaku, minangka Putra Allah — saenyana Mantenna teh Allah. Urang Yahudi teu sanggup narima naon anu ku maranéhna dipikaharti minangka hiji pameget ka Allah anu sakitu! Dilema pikeun urang Yahudi, nyaeta dilema Ibrahim—sabab Ibrahim teh bapa urang Yahudi, bapa perjangjian, sarta oge lambang iman anu diperlukeun pikeun tumut kana sarat-sarat perjangjian.
Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.
Gambaran Ibrahim ngeunaan iman anu diperlukeun pikeun asup kana hubungan perjangjian jeung Allah nuntut yén iman anjeun diuji. Ujian Ibrahim, anu bakal ngabuktikeun naha imanna sajati atawa ngan saukur pamadegan presumptif, dumasar kana némbongkeun naha anjeunna bakal nurut kana firman Allah—sanajan éta katingalina nentang firman Allah anu saméméhna. Ibrahim terang yén kurban manusa téh rajapati sarta yén éta ngawakilan prak-prakan nyembah brahala ti bangsa-bangsa musyrik anu harita anjeunna cicing di antarana. Para ahli Kitab jeung urang Parisi terang tina sajarah perjangjian maranéhna ti mimiti yén Allah téh ngan hiji-hijina Allah, sarta maranéhna ogé terang yén Isa ngaku-ngaku dirina minangka Allah anu kadua. Maranéhna keur diuji ku ujian panungtungan maranéhna.
Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.
Dangukeun, eh Israil: PANGERAN Allah urang teh hiji PANGERAN. Deuteronomy 6:4.
In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?
Dina sajarah nalika Musa nyatet ayat saméméhna, Allah geus ngadawuh ka Musa yén ti harita Anjeunna kudu dipikawanoh minangka Yéhuwa. Anjeunna henteu deui ngan ukur minangka Gusti Allah Nu Mahakawasa, tapi ti harita saterusna Anjeunna kudu dipikawanoh minangka Yéhuwa. Dina sajarah éta pisan, nalika Anjeunna beuki ngagedékeun pamahaman ngeunaan sipat-Na sakumaha digambarkeun ku ngaran-ngaran-Na, Anjeunna ogé kalawan teges ngawartosan ka Israil baheula yén Allah téh hiji Allah. Naon anu kudu dipikirkeun ku urang Yahudi dina jaman Kristus?
Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.
Dina engké dina palayanan-Na, nalika éta ngahontal puncakna dina Asupna Kalawan Kameunangan ka Yerusalem, urang Yahudi sakali deui kacida kagétna yén Yesus ngantep barudak nyanyikeun pujian ka Anjeunna.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.
Jeung jalma réa anu marulang di hareup, jeung anu nuturkeun ti tukang, saréréa ngagorowok, pokna, “Hosana ka Putra Daud! Rahayu Anjeunna anu sumping dina nami Gusti; Hosana di nu pangluhurna.” Mateus 21:9.
The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.
Lirik dina éta lagu anu matak ngamurka urang Parisi téh nyaéta bagian anu nandaan Yesus minangka Putra Daud sarta sakaligus nandaan yén Putra Daud téh ngaranna Gusti. Dina awal palayanan-Na, dina asupna kalayan kameunangan, jeung tangtu waé dina salib, éta paséa ngalibetkeun kagelisahan ngeunaan ngaran Yesus.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.
Tuluy ceuk imam-imam kapala urang Yahudi ka Pilatus, “Ulah ditulis, ‘Raja urang Yahudi,’ tapi yén manéhna ngomong, ‘Kami Raja urang Yahudi.’” Yohanes 19:21.
Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.
Tangtu, saenyana Pilatus téh leres waé lamun ngarobah éta tulisan jadi, “Kami téh, Raja urang Yahudi,” sabab “Kami téh” nyaéta ngaran anu ku Yesus sababaraha kali ditepikeun ngeunaan diri-Na sorangan. Tangtu, nerapkeun logika anu cacad kitu pikeun ngarobah Firman Allah, hususna nalika éta mangrupa carita ngeunaan salib, nyaéta hiji hal anu moal kungsi dipigawé ku manusa, lain? Yesus téh “Raja urang Yahudi,” tapi Anjeunna ogé “Kami téh,” ku kituna pernyataan “Kami téh, Raja urang Yahudi” téh leres dina hiji harti, tapi ieu lain pokona.
From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?
Ti mimiti, sapanjang bagian tengahna, nepi ka ahir tilu satengah taun éta, ngaran-Na jadi titik kagelisahan. Aya loba perkara anu kudu kahartos ngeunaan runtuyan ngaran-ngaran perjangjian, tapi di dieu abdi hoyong némbongkeun yén dina ahir Israil kuna, di jero garéja Yahudi, aya hiji goncangan anu patalina jeung ngaran Kristus. Salaku Putra Daud, Anjeunna miboga bukti-bukti anu ngalantarankeun Anjeunna layak jadi Al Masih; salaku Putra Allah, (dina harti yén Anjeunna ogé Allah) sarta salaku Putra Manusa, Yesus nampilkeun hiji ujian anu kacida gedéna pikeun umat pilihan. Kumaha bisa ieu jalmi ngaku diri jadi Allah jeung sakaligus Putra Allah, padahal Musa dina awal sajarah perjangjian maranéhna geus kacida écésna netelakeun yén Allah téh hiji-hijina Allah?
Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.
Najan kitu, éta téh tujuan Kristus leumpang di antara manusa. Allah aya di jero Anjeunna, ngahijikeun deui manusa ka Anjeunna sorangan, sarta Anjeunna ngalakukeun éta ku cara ngantep manusa ningali ka Yesus, anu sacara écés jeung langsung ngajar yén lamun maranéh geus ningali ka Anjeunna—maranéh geus ningali ka Rama. Sajarah ieu ngagambarkeun ahirna Israil lahiriah salaku umat pilihan Allah, sarta dina awalna aya hiji pasulayan anu nandaan ngeunaan saha jeung naon Allah téh.
And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.
Saur Fir'aun, “Saha ari PANGERAN, nepi ka abdi kudu nurut kana sora-Na pikeun ngaleupaskeun Israil? Abdi teu wanoh ka PANGERAN, sarta abdi moal ngaleupaskeun Israil.” Budalan 5:2.
Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.
Parao nganyatakeun lain ngan ukur lambang panolakan ateistis ngalawan pangaweruh ngeunaan Allah, tapi ogé nganyatakeun pamahaman urang Mesir ngeunaan Allahna Ibrahim. Jeung sababaraha kali PANGERAN parantos ngandika yén kalakuan-kalakuan-Na anu ajaib di Mesir téh dimaksudkeun sangkan umat manusa nyaho saha Anjeunna. Sajarah mimiti Israil harfiah salaku umat pilihan Allah ngalambangkeun ahirna.
In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!
Dina duanana sajarah aya kakurangan pamahaman ngeunaan saha Allah téh jeung naon hakekat-Na, anu patali jeung rupa-rupa ngaran-Na; nanging, anu leuwih penting pikeun tinimbangan urang nyaéta yén sajarah Kristus dina panungtungan Israil salaku umat pilihan, nandeskeun yén salah sahiji alesan utama bangsa Yahudi kasandung dina narima Al Masih maranéhna nyaéta lantaran maranéhna terang yén Firman Allah dina awal sajarah perjangjian maranéhna nétélakeun yén Anjeunna téh Allah anu esa. Naon kacida ruwetna ieu!
And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.
Sanggeus éta maranéhna geus teu wani deui nanya ka Anjeunna, sanajan hiji pananya gé. Tuluy Anjeunna ngandika ka maranéhna, “Kumaha sababna maranéhna nyebut yén Kristus téh Putra Daud? Padahal Daud sorangan nyebut kieu dina kitab Jabur, ‘Gusti ngandika ka Gusti abdi, Caliklah di sisi katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh Anjeun jadi tumpakan suku Anjeun.’ Ku sabab Daud nyebut Anjeunna Gusti, kumaha bisa Anjeunna jadi putrana?” Lukas 20:40–44.
This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.
Ieu téh mangsa pananya jeung jawaban anu panungtungan pikeun urang Yahudi, sabab sanggeus éta pasamoan, “aranjeunna teu wani deui nanya ka Anjeunna sakali-kali.” Anjeunna kakara ngajawab pananya anu panungtungan dina palayanan-Na pikeun kulawarga anu leungit (jeung dina riwayat nubuat salawasna aya kulawarga anu leungit), tuluy Anjeunna ngangkat perkara ngeunaan ngaran-Na minangka “Putra Daud,” sarta ku kituna minangka Al Masih. Sapanjang tilu satengah taun éta, pasulayan téh ngawengku rupa-rupa ngaran-Na, anu ngagambarkeun tabiat jeung hakekat-Na. Ngaran-Na dipaliré ti awalna, dina baptisan-Na, tuluy deui dina pasamoan-Na anu panungtungan jeung kulawarga anu leungit dina asupna kalayan kameunangan sarta dina kayu salib, di antara petikan-petikan séjén dina injil.
“The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.
“Urang Parisi geus ngumpul ngadeukeutan ka Yesus nalika Anjeunna ngawalon patalékan ahli Taurat éta. Tuluy malik, Anjeunna nanya ka maranéhna: ‘Kumaha pamadegan maranéh ngeunaan Kristus? Putra saha Anjeunna téh?’ Patarosan ieu dimaksudkeun pikeun nguji kayakinan maranéhna ngeunaan Almasih,—pikeun némbongkeun naha maranéhna nganggap Anjeunna ngan saukur manusa atawa Putra Allah. Sora-sora marengan ngajawab, ‘Putra Daud.’ Ieu téh gelar anu ku nubuat geus dipasihkeun ka Almasih. Nalika Yesus nembongkeun kailahian-Na ku mujijat-mujijat-Na anu agung, nalika Anjeunna nyageurkeun nu gering jeung ngahirupkeun nu maot, jalma-jalma silih tanya, ‘Naha ieu lain Putra Daud?’ Awéwé Siro-Finisia, Bartimeus nu lolong, jeung loba deui nu séjén geus sasambat ka Anjeunna ménta pitulung, ‘Mugia karunya ka abdi, nun Gusti, Putra Daud.’ Mateus 15:22. Nalika Anjeunna nunggang asup ka Yerusalem, Anjeunna geus disambut ku surak kabungah, ‘Hosana ka Putra Daud: Rahayu Anjeunna anu sumping dina nami Gusti.’ Mateus 21:9. Jeung barudak leutik di Bait Allah dina poé éta ngageungeutkeun deui pujian kabungah éta. Tapi loba anu nyebut Yesus Putra Daud henteu ngaku kana kailahian-Na. Maranéhna henteu ngartos yén Putra Daud téh ogé Putra Allah.”
“In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.
“Pikeun ngawalon kana pernyataan yén Kristus téh Putra Daud, Isa ngadawuh, ‘Kumaha ari Daud ku Roh [Roh ilham ti Allah] nyebut Anjeunna Gusti, pokna, PANGERAN ngandika ka Gusti abdi, Linggihlah Anjeun di sisi katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh Anjeun tumpakan suku Anjeun? Lamun Daud nyebut Anjeunna Gusti, kumaha bisa Anjeunna jadi putrana?’ Jeung teu aya saurang ogé anu sanggup ngawalon Anjeunna satunggal kecap; sarta ti poé harita teu aya deui saurang ogé anu wani nanyakeun patalékan ka Anjeunna.” The Desire of Ages, 609.
His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.
Pangurapihan-Na minangka Al Masih jeung papada panungtungan-Na jeung jalma-jalma anu ku Anjeunna didatangan pikeun disalametkeun téh patali jeung kaallahan-Na, perlambang tina jenengan-jenengan-Na, sarta tangtu waé aturan ngeunaan sebutan anu kahiji. Isa mungkas padamelan langsung-Na ka urang Yahudi ku ngagunakeun sajarah Daud anu sajati pikeun ngajar ngeunaan Daud anu rohani. Ku naon Daud nyarioskeun waktu Gusti ngandika ka Gusti supaya calik dina tahta babarengan jeung Mantenna? Sabab Raja Daud dina awal ngawakilan Raja Daud anu rohani dina ahir. Hiji-hijina jalan pikeun ngartos kalayan leres kana pernyataan panungtungan Isa ka kulawarga anu leungit téh nyaéta ku sanggup nerapkeun aturan sebutan anu kahiji, anu moal bisa dipigawé lamun anjeun teu nyaho kana éta aturan.
His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…
Pernyataan panungtung-Na ka kulawarga nu leungit merlukeun pamahaman kana aturan panyebutan kahiji sangkan kaharti. Yesus ngagunakeun Daud jeung Putra Daud pikeun ngedalkeun bebeneran ka kulawarga nu leungit dina pernyataan panungtung-Na. Sabab maranéhna mémang geus jadi kulawarga Daud. Ku sabab éta, Yesus nyokot bapa (Daud) tuluy ngarahkeunana ka (Putra Daud), sarta Anjeunna ogé nyokot putra (Daud) tuluy ngarahkeun anjeunna ka bapana (Daud). Anjeunna ngabalikeun Bapa ka anak, sakumaha pesen Elia diproklamasikeun bakal ngalakukeunana dina “poé-poé panungtung.” Éta téh pesen panungtung-Na ka Israil baheula anu harfiah, jeung éta téh pesen Elia, sabab dumasar kana aturan panyebutan kahiji. Ku kituna, aturan panyebutan kahiji ogé negeskeun pesen Yesus minangka pesen Elia dumasar kana aturan éta sorangan. Aturan panyebutan kahiji nungtut yén lamun pesen Elia ti Yohanes Pambaptis téh anu kahiji tina pesen pangeling-eling panungtung ka kulawarga Israil nu leungit, mangka pesen panungtung anu dipasihkeun ka maranéhna ogé kudu jadi pesen Elia. Jeung kitu lah...
All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.
Sanggeus sakabéhna ieu disebatkeun, ayeuna sim kuring rek nyokot hiji pokok tina éta sadayana anu dumasar kana aturan panyebutan kahiji—Alfa jeung Omega. Aya hiji pasulayan ngeunaan pamahaman saha jeung naon Allah éta dina awal Israil kuna, anu ngalambangkeun pasulayan anu sarua dina ahir Israil kuna. Dina ahir Israil kuna, padamelan Kristus ngawengku ngajar ka kulawarga Israil anu leungit ngeunaan saha jeung naon Allah éta. Dina sajarah ahir, aya panolakan ngalawan Kristus anu dumasar kana hiji bebeneran asal anu geus ditetepkeun ti mimiti. Israil rohani modern bakal miboga ciri-ciri nubuat anu sarua dina sajarahna.
At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.
Dina awal Adventisme, para ahli sajarah nginpokeun ka urang yén kaum Millerite utamana diwangun ku dua denominasi Kristen, nyaéta Methodis jeung Christian Connection. Kayakinan utama Methodisme dumasar kana hirup dina gaya hirup Kristen anu leres. Maranéhna miboga “metode.” Kayakinan utama Christian Connection tiasa diringkeskeun minangka panolakan kana doktrin Katolik ngeunaan trinitas.
As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?
Sajauh panalungtikan abdi parantos ngahontal, ampir sakabéh kapamimpinan kaum Millerite nyekel kana doktrin éta ti Christian Connection. Aya loba cabang tina Seventh-day Adventist Reform Movement (SDARM) anu nepi ka ayeuna kénéh nyekel sarta ngamajukeun pamahaman asli Millerite ngeunaan “anti-trinitarianism.” Hiji dilema (jeung sumber pasulayan kiwari) pikeun maranéhna anu tetep nyekel pamahaman para pionir téh, nya éta kumaha ngaréspon kana lobana sarta rupa-rupa petikan anu di dinya Sister White sacara langsung nentang posisi doktrinal anu ku maranéhna dicekel sarta dipromosikeun?
“I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’
“Kuring diparentahkeun pikeun nyebut kieu, Pamadegan-pamadegan jalma-jalma anu keur neangan gagasan-gagasan ilmiah nu leuwih maju téh teu pantes dipercaya. Aya gambaran-gambaran saperti kieu nu dijieun: ‘Rama téh ibarat cahaya anu teu katingali: Putra téh ibarat cahaya anu ngawujud; Roh téh cahaya anu dipancarkeun ka mana-mana.’ ‘Rama téh ibarat ibun, uap anu teu katingali; Putra téh ibarat ibun anu kakumpul dina wangun anu éndah; Roh téh ibarat ibun anu geus murag ka tempat kahirupan.’ Gambaran séjén deui: ‘Rama téh ibarat uap anu teu katingali; Putra téh ibarat mega beurat warna timah; Roh téh hujan anu geus turun sarta digawé dina kakawasaan anu nyegerkeun.’”
“All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.
“Sadaya gambaran spiritualistik ieu saéstuna ngan saukur kasia-siaan. Éta téh teu sampurna, teu sajati. Éta ngaleuleuskeun jeung ngirangan Kaagungan anu ku euweuh sasaruaan dunyawi bisa dibandingkeun. Allah teu bisa dibandingkeun jeung hal-hal anu didamel ku panangan-Na. Ieu téh ngan saukur perkara-perkara dunyawi, anu nandangan kutuk Allah ku lantaran dosa manusa. Bapa teu bisa dipedar ku hal-hal bumi. Bapa téh sakabéh kahususan kapinuhan Allah sacara jasmani, sarta teu katenjo ku paningal jalma fana.
“The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Anaking téh sakabéh kapinuhan Kaallahan anu dinyatakeun. Firman Allah nyatakeun Anjeunna minangka ‘gambar anu saéstuna tina pribadi-Na.’ ‘Sabab Allah kacida nyaahna ka dunya, nepi ka maparin Putra tunggal-Na, supaya sing saha anu percaya ka Anjeunna ulah binasa, tapi meunang hirup langgeng.’ Di dieu ditingalikeun kapribadian Rama.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.
“Panglipur anu dijangjikeun ku Kristus bade diutus sanggeus Anjeunna naék ka sawarga, nya éta Roh dina sakabéh kalengkepan Kaallahan, anu nganyatakeun kakawasaan rahmat ilahi ka sakumna anu narima sarta percaya ka Kristus minangka Jurusalamet pribadi. Aya tilu Pribadi anu hirup dina tritunggal sawarga; dina ngaran tilu kakawasaan agung ieu—Rama, Putra, jeung Roh Suci—jalma-jalma anu narima Kristus ku iman anu hirup dibaptis, sarta kakawasaan-kakawasaan ieu baris gawé babarengan jeung para abdi sawarga anu taat dina ikhtiar maranéhna pikeun hirup dina kahirupan anyar di jero Kristus.” Special Testimonies, Series B, number 7, 62, 63.
The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.
Bagian éta ngaidentifikasi “pamadegan jalma-jalma anu” keur ngahartikeun Rama, Putra, jeung Roh ku “hal-hal dunya.” Satuluyna manéhna nyebut, “Rama teu bisa dijelaskeun ku hal-hal dunya.” Perhatikeun dua perkara anu ditegeskeun ku manéhna, sanajan salah sahijina bisa kadéngé siga kontradiksi. Manéhna keur ngaidentifikasi hiji gambaran palsu ngeunaan Ketuhanan anu, upamana kitu, netepkeun tilu allah. Éta téh gambaran palsu ngeunaan Ketuhanan, tapi manéhna henteu méré koméntar naon baé ngeunaan kanyataan yén harti palsu ngeunaan Ketuhanan éta ogé salah lantaran jumlah allah dina Ketuhanan téh henteu leres.
Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.
Ogé titénan yén manéhna nyebutkeun yén perkara-perkara dunya teu bisa dipaké pikeun ngagambarkeun Bapa. Dina éta pernyataan pisan, manéhna sorangan keur ngagunakeun perkara-perkara dunya. Nya éta manusa anu boga anak, indung, bapa, bibi, jeung dulur misan. Jeung Yesus ngawartosan ka urang yén di sawarga, dina bumi nu dijadikeun anyar, moal aya deui kawin, sabab urang bakal sarua jeung para malaikat. Teu aya malaikat lalaki jeung awéwé. Istilah-istilah anu dipaké ku manusa pikeun netepkeun hubungan maranéhna jeung sasamana geus dipaké ku Allah pikeun ngajar urang ngeunaan hakekat jeung sipat-Na, tapi komo “perkara-perkara dunya” anu ku ilham geus dipaké pikeun ngajar manusa ngeunaan sipat jeung hakekat Allah téh ogé teu sampurna.
We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.
Kami parantos dibéjaan yén, “Aya tilu Pribadi anu hirup tina trio sawarga” … “Bapa, Putra, jeung Roh Suci.” Mangrupa kajahatan anu matak pikageuleuheun lamun ngagantelkeun rasa-rasa spiritualis kadunyaan ka tilu Pribadi ieu, tapi lain kajahatan anu matak pikageuleuheun lamun ngagantelkeun “ngaran tilu kakawasaan agung ieu” kana harti ketuhanan nurutkeun Kitab Suci.
The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.
Nabi awéwé nyarios yén “nami” tina tilu kakawasaan agung anu ngawangun Ketuhanan téh nyaéta Bapa, Putra, sareng Roh Suci. Saperti dina unggal bebeneran Alkitabiah, nalika dihijikeun baris demi baris, kasaksian anu lengkep kudu ngawengku unggal tanda pituduh anu geus diungkabkeun. Kasaksian para nabi kudu dihijikeun. Daniel masihan nami Palmoni ka Kristus (di antara nami-nami séjén, tapi ieu ngan ukur hiji conto). Yohanes nyebut Anjeunna Alfa jeung Omega, sareng Musa nyebut Anjeunna Yéhuwa. Numutkeun ka Ellen White, nami-Na nyaéta Bapa, Putra, sareng Roh Suci.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Setan teh... terus-terusan nyelapkeun nu palsu—pikeun nyasabkeun ti bebeneran. Pangtipuan Setan nu pangahirna pisan bakal ngajadikeun kasaksian ti Roh Allah jadi teu aya pangaruhna. ‘Lamun taya tetenjoan, rahayat binasa’ (Siloka 29:18). Setan bakal digawé kalayan licik, ku rupa-rupa cara jeung ngaliwatan rupa-rupa sarana, pikeun ngaguncangkeun kayakinan umat sesa Allah kana kasaksian anu sajati.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Bakal aya kabencian anu dihudangkeun ngalawan kana Kasaksian-kasaksian anu sifatna satani. Padamelan Iblis téh nya éta ngagoyahkeun iman jamaah-jamaah ka éta Kasaksian-kasaksian, ku sabab kieu: Iblis moal bisa miboga jalan anu sakitu lempengna pikeun ngasupkeun tipu dayana jeung ngabeungkeut jiwa-jiwa dina kasasabanna lamun pangéling-ngéling, pangbebenah, jeung piwuruk ti Roh Allah diturut.” Selected Messages, book 1, 48.
A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.
Hiji poin samping singget tina petikan ieu. Yohanes geus diasingkeun ka Patmos ku sabab Firman Allah jeung kasaksian Yesus. Aya dua golongan sasaran pikeun amanat malaikat katilu: jalma-jalma di luar Adventisme jeung jalma-jalma di jero Adventisme. Yohanes ngagambarkeun saurang Adventis anu lain waé keur dianiaya ku dunya lantaran taatna ka Alkitab, tapi ogé keur dianiaya ku sabab taatna kana tulisan-tulisan Roh Nubuat. Panganiayaan anu diarahkan ka Roh Nubuat asalna ti jero, lain ti luar.
At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.
Dina awal sajarah Israél kuna, sanggeus opat ratus taun di Mesir, maranéhanana anu kudu jadi umat perjangjian pilihan geus henteu deui ngajaga poé Sabat. Maranéhanana henteu wanoh kana sipat jeung hakekat Kristus. Maranéhanana nyekel kana kasalahpahaman ngeunaan Allah anu dipelak ku maranéhanana salila aya dina pangawulaan. Sapuluh bala; kasalametan ngaliwatan Laut Beureum; manna ti sawarga; Kemah Suci jeung sakabéh parabotna; upacara-upacara suci; palataran, Tempat Suci, jeung Tempat Mahasuci; hukum Allah; Batu Karang anu nuturkeun maranéhanana; cai anu kaluar tina Batu Karang anu nuturkeun maranéhanana, malah nepi ka oray dina tihang, sadayana dimaksudkeun pikeun nambahan pangaweruh ngeunaan Allah dina umat pilihan-Na. Éta mangrupa atikan anu maju satapak-satapak. Atikan anu maju satapak-satapak éta diteruskeun nepi ka para ahli Kitab “teu wani deui naros ka Anjeunna,” tuluy Anjeunna netelakeun poko anu pangpamungkas pisan anu bakal maranéhanana bahas sacara kabuka jeung Anjeunna, sarta éta patali jeung ngaran Daud jeung saha sarta naon Kristus téh.
At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.
Dina mimiti Israél rohani modérn, sanggeus 1260 taun aya di Babul rohani, jalma-jalma anu kuduna jadi umat pilihan perjangjian geus teu deui ngajaga Sabat. Maranéhna teu nyaho kana tabiat atawa hakekat Kristus. Maranéhna nyekel kana kasalahpahaman ngeunaan Allah anu ku maranéhna ditanemkeun salila aya dina panangkaran. Sajarah Adventisme kalayan sagala tanda-tuduh jalanna, kamurtadan, kompromi, jeung pasulayan internalna ngahontal hiji titik dina taun 1880-an nalika The Desire of Ages diterbitkeun. Ditétélakeun dina éta buku dina kaca 671 aya hiji pamahaman ngeunaan Ketuhanan anu geus mekar jauh ngaleuwihan pamahaman anu asalna ti abad ka dalapan welas.
Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
Urang Israél baheula miboga hiji pasualan dina ahir sajarahna anu disababkeun ku pamahaman anu kawates ngeunaan Ketuhanan, anu dumasar kana hiji pamahaman tina sajarah awal maranéhna. Kasaksian Yesus nyebutkeun yén, naha Rama, Putra, atawa Roh Suci, maranéhna sadayana téh “the fulness of the Godhead bodily” (Colossians 2:9). Kasaksian Alkitab nyebutkeun, “Dengekeun, eh Israél: PANGERAN Allah urang téh hiji PANGERAN” (Deuteronomy 6:4).
Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.
Israél modérn nyepeng rupa-rupa pamadegan ngeunaan Kaallahan, sarta ngan hiji anu bener. Dina ahir Israél modérn, Allah baris ngaréngsékeun padamelan nembongkeun tabiat-Na ku jalan ngalakukeun éta salila mangsa kasempetan rahmat masih kénéh lumangsung. Éta anu Anjeunna lakukeun ka urang Yahudi, sarta Anjeunna moal kungsi robah. Tangtu pisan yén urang bakal terus tumuwuh dina pamahaman urang ngeunaan hakékat jeung tabiat Allah sapanjang kalanggengan, tapi geus aya hiji garis nubuat anu dihaja ngeunaan kayaktian anu mintonkeun tarékah Allah pikeun ngadidik umat-Na ngeunaan diri-Na sorangan, sarta sajarah éta mangrupa bagian tina pangajaran anu ayeuna keur ditéang ku Anjeunna pikeun diajarkeun, jeung émbaran anu kapanggih dina firman nubuat ngeunaan prosés atikan éta nandaan hiji ahir tina pasualan éta anu saluyu jeung panutupan mangsa kasempetan rahmat.
“Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.
“Kristus teh Putra Allah anu geus aya ti saméméh sagala aya, sarta aya ku Diri-Na sorangan…. Dina nyarioskeun ngeunaan ayana-Na ti saméméh aya, Kristus mawa pikiran balik ngaliwatan mangsa-mangsa anu teu aya awalna. Anjeunna mastikeun ka urang yén teu kungsi aya hiji waktu nalika Anjeunna henteu aya dina pasamoan anu raket jeung Allah nu langgeng. Anjeunna, anu sora-Na harita keur didangu ku urang Yahudi, geus aya jeung Allah saperti saurang anu digedékeun babarengan jeung Anjeunna.” Signs of the Times, August 29, 1900.
“He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.
“Mantenna sarua jeung Allah, taya watesna sarta Maha Kawasa…. Anjeunna teh Putra anu langgeng, aya ku diri-Na sorangan.
“While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.
“Sanajan Firman Allah nyarioskeun ngeunaan kamanusaan Kristus nalika Anjeunna aya di bumi ieu, éta ogé nyarios kalayan teges ngeunaan ayana-Na saméméh sagala anu aya. Firman éta parantos aya minangka hiji Pribadi ilahi, nyaéta salaku Putra Allah anu langgeng, dina kasatuan jeung kamanunggalan jeung Rama-Na. Ti kalanggengan Anjeunna téh Panganteur tina perjangjian, nyaéta Anjeunna anu ku Mantenna sagala bangsa di bumi, boh urang Yahudi boh bangsa-bangsa sanés, lamun maranéhna narima Anjeunna, bakal diberkahan. ‘Firman éta sareng Allah, sareng Firman éta téh Allah.’ Saméméh manusa atawa malaikat diciptakeun, Firman éta parantos sareng Allah, sarta téh Allah.” Review and Herald, April 5, 1906.
In the passage she quotes from John’s very first words.
Dina petikan éta, anjeunna ngutip tina kecap-kecap Yohanes anu pangmimitina pisan.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Dina wiwitan aya Sang Sabda, sarta Sang Sabda aya jeung Allah, sarta Sang Sabda teh Allah. Anjeunna geus aya dina wiwitan jeung Allah. Sagala rupa dijadikeun ku Anjeunna; sarta tanpa Anjeunna, euweuh hiji-hijina oge anu dijadikeun. Yohanes 1:1–3.
In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.
Dina awalna aya sahenteuna dua Allah, sabab Yohanes kakara ngandika, “Firman téh Allah sarta aya sareng Allah.” Dina ayat kahiji Kitab Kajadian, kecap Ibrani “Elohim” ditarjamahkeun jadi Allah. Mindeng dina pangandika Allah, “Elohim” ditempatkeun dina struktur gramatikal pikeun nandaan Allah tunggal, tapi sanajan kitu éta téh wangun jamak. Yohanes ngaleungitkeun anggapan yén “Elohim” dina ayat éta mangrupa Allah tunggal ku kasaksian kadua-Na ngeunaan perkara ieu. Kasaksianana netepkeun ayana sahenteuna dua Allah.
More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.
Anu leuwih nyusahkeun deui pikeun kalangan anti-trinitarian anu ngaku ngajaga Roh Nubuat nyaéta yén dina awalna “Roh Allah ngalayang-layang dina beungeut cai.” Naha “Roh” anu ngalayang-layang dina cai téh Rama atawa Putra, atawa éta jalma katilu tina tritunggal sawarga sakumaha ku Sister White Anjeunna disebat? Tilu ayat kahiji Yohanes dina injilna dituturkeun ku kecap-kecap ieu.
In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.
Dina Anjeunna aya hirup; sarta hirup éta téh cahaya pikeun manusa. Jeung cahaya éta caang dina poek; tapi poek henteu ngartos ka dinya. Yohanes 1:4, 5.
The reference to light and dark is in complete agreement with the beginning of Genesis which says.
Rujukan kana caang jeung poék téh sapinuhna saluyu jeung awal Kajadian anu nyebutkeun.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.
Jeung Allah ngandika, “Mugia aya caang”; tuluy aya caang. Jeung Allah ningali eta caang, yen eta teh hade; sarta Allah misahkeun caang ti nu poek. Kajadian 1:3, 4.
We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”
Urang baris geura balik deui kana dua petikan anu sajajar ieu ngeunaan caang anu jadi poko dina carita ciptaan anu nyusul sanggeus bubuka ngeunaan Ketuhanan. Dina awalna, bebeneran kahiji anu dipedar nyaéta susunan atawa hakekat Ketuhanan. Tapi petikan éta henteu eureun nepi ka pasal dua ayat tilu, tempat urang manggihan yén tilu kecap panungtung dina ciptaan dimimitian ku tilu aksara Ibrani anu babarengan ngawangun kecap anu ditarjamahkeun jadi “bebeneran.”
The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.
Mimiti carita ngeunaan nyipta ngawanohkeun Kapangéranan Allah, tuluy nandeskeun kakawasaan nyipta tina pangandika-Na, sarta ahirna nutup éta petikan ku hiji tandatangan ilahi anu ngagambarkeun kayaktian, amanat malaikat katilu, jeung ngaran Allah sakumaha dilambangkeun ku Alfa jeung Oméga.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.
Sarta dina poe katujuh Allah ngarampungkeun padamelan-Na anu geus dipidamel ku Mantenna; sarta Mantenna reureuh dina poe katujuh tina sakumna padamelan-Na anu geus dipidamel ku Mantenna. Sarta Allah ngaberkahan poe katujuh éta, jeung nyucikeunana; sabab dina eta poe Mantenna geus reureuh tina sakumna padamelan-Na anu diciptakeun jeung dipidamel ku Allah. Kajadian 2:2, 3.
The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.
Tungtungna bebeneran-bebeneran pangheulana anu diajarkeun dina Firman Allah téh mangrupa puncak éta petikan. Éta ditungtungan ku tilu kecap, nyaéta “God,” “created,” jeung “made,” ku kituna nekenkeun awal éta petikan, tapi sarua pentingna ogé nekenkeun Sabat poé katujuh. Sabat tangtu waé mangrupakeun lambang ciptaan jeung tanda antara Allah jeung umat pilihan-Na. “Truth” dilambangkeun ku tilu aksara anu ngamimitian masing-masing tina tilu kecap panungtung ngeunaan ciptaan éta. Kasaksian éta nekenkeun sabaraha agung jeung pentingna bebeneran ngeunaan Sabat, tapi sarua jerona ogé yén tilu aksara éta ngalambangkeun tilu léngkah tina amanat malaikat kahiji, kadua, jeung katilu. Ku kituna, dina petikan pangheulana pisan tina Alkitab, Sabat salaku tanda kakawasaan nyipta Allah ogé diidéntifikasi minangka perkara ujian dina ahir jaman. Kitab panungtung dina Alkitab nyayagikeun kasaksian katilu pikeun ngiringan kasaksian Yohanes dina Injilna.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Yohanes ka tujuh jamaah anu aya di Asia: mugia rahmat jeung karapihan dilimpahkeun ka aranjeun ti Mantenna anu aya, anu geus aya, jeung anu bakal sumping; jeung ti tujuh Roh anu aya di payuneun tahta-Na; sarta ti Yesus Kristus, Saksi anu satia, anu pangheulana dibangkitkeun tina antara nu maraot, jeung Pangéran para raja di bumi. Ka Anjeunna anu geus mikanyaah ka urang, jeung geus ngumbah urang tina dosa-dosa urang ku getih-Na sorangan, sarta geus ngajadikeun urang raja-raja jeung imam-imam pikeun Allah, nyaéta Rama-Na; ka Anjeunna kamulyaan jeung kakawasaan salalanggengna. Amin. Tengetan, Anjeunna sumping jeung méga-méga; sarta unggal panon bakal nenjo ka Anjeunna, kitu deui maranéhna anu geus nubles Anjeunna; jeung sakumna kaom di bumi bakal ngadu'a ku karana Anjeunna. Kitu pisan, Amin. Kami teh Alfa jeung Omega, nu awal jeung nu ahir, saur Gusti, Mantenna anu aya, anu geus aya, jeung anu bakal sumping, Nu Mahakawasa.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.
Kami, Yahya, anu oge jadi dulur maraneh, jeung babaturan dina kasangsaraan, jeung dina karajaan sarta kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku sabab firman Allah, jeung ku sabab kasaksian Yesus Kristus. Kami aya dina Roh dina poe Gusti, sarta ngadenge di tukangeun kami hiji sora anu tarik, kawas sora tarompet, pokna, Kami teh Alfa jeung Omega, nu kahiji jeung nu panungtung; sarta, Naon anu ku maneh ditempo, tuliskeun dina hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, jeung ka Smirna, jeung ka Pergamus, jeung ka Tiatira, jeung ka Sardis, jeung ka Piladelfia, jeung ka Laodikia. Wahyu 1:4–11.
The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.
Tiluan kahiji nepi ka katilu tina pasal kahiji Kitab Wahyu nétélakeun amanat pangéling panungtung sarta kumaha amanat éta ditepikeun ti Allah ka umat manusa. Ogé ditegaskan yén ieu téh Wahyu Yesus Kristus, ku kituna méré bédana anu écés antara Kitab Wahyu jeung Kitab Daniel. Nu hiji mangrupa nubuat, nu hiji deui mangrupa wahyu.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Dina Wahyu, sakabéh kitab dina Alkitab patepung sarta ditungtungan. Di dieu aya pelengkap tina kitab Daniel. Nu hiji mangrupa nubuat; nu séjén mangrupa wahyu. Kitab anu disegel téh lain Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan. Malaikat maréntahkeun, ‘Tapi maneh, eh Daniel, tutup kecap-kecap éta, sarta segel kitab éta, nepi ka mangsa ahir.’ Daniel 12:4.” Acts of the Apostles, 585.
In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”
Dina kitab Wahyu aya garis-garis nubuat anu kudu dipikawanoh sarta dihijikeun, garis kana garis. Sakabéh garis nubuat éta tungtungna aya dina kitab Wahyu, tapi kitab anu diségel téh lain kitab Wahyu, sarta lain saukur kitab Daniel anu diségel; nanging anu diségel dina kitab Daniel téh nya éta “éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan.”
The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.
“Poé-poé panungtungan” téh bisa kaharti dina harti umum, tapi ngartikeun éta minangka kecap-kecap anu diilhami, (sakumaha memang kitu) nungtut sangkan urang ogé nalungtik naha ungkara “poé-poé panungtungan” miboga simbolisme nubuatan anu napel kana éta. “Poé-poé panungtungan” téh mangrupa hiji mangsa husus dina sajarah nubuatan anu didukung ku loba jalur bukti. Mugi sim kuring tiasa ngalarapkeun éta sajarah dina mangsa anu caket. Eta sacara husus nyaéta sajarah ti taun 1798 nepi ka panutupan mangsa kasempetan. Salah sahiji jalan pikeun mikawanoh ieu nyaéta yén dina palayanan Bait Suci literal aya hiji poé dina sataun anu ngawakilan pangadilan, nya éta Poé Panebusan. Upacara literal éta ngalambangkeun naon anu ku Sister White disebut Poé Panebusan anti-tipikal. Poé Panebusan anu nubuatan atawa rohani ngawakilan “poé-poé panungtungan” tina mangsa kasempetan, éta ngawakilan mangsa pangadilan panungtungan.
The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.
Nubuat dina kitab Daniel anu disegel téh aya dua rupa. Aya hiji nubuat nu patalina jeung poé-poé panungtungan anu dipikawanoh ku kaum Millerite, anu ngumumkeun dibukana pangadilan. Eta petikan dina Daniel dilambangkeun ku titingalian Walungan Ulai dina pasal dalapan jeung salapan. Nubuat séjén anu disegel dina Daniel ngumumkeun ditutupna pangadilan, jeung tungtungna Adventisme, jeung tungtungna Amérika Sarikat, jeung tungtungna dunya. Eta titingalian dilambangkeun ku Walungan Hiddekel.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.
“Cahya anu ditarima ku Daniel ti Allah dipaparinkeun hususna pikeun mangsa poé-poé panungtung ieu. Tetenjoan anu anjeunna tingali di sisi walungan Ulai jeung Hiddekel, éta walungan-walungan agung di Sinear, ayeuna keur lumangsung dina prosés kacumponan, jeung sakumna kajadian anu geus dinubuatkeun baris geura kajadian.” Testimonies to Ministers, 112, 113.
The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”
Visi Ulai dibuka meteraina dina taun 1798 sarta nyangkem ka Bait Suci Allah jeung umat-Na. Visi Hiddekel dibuka meteraina dina taun 1989 nalika, sakumaha dijelaskeun dina Daniel pasal sabelas, ayat opat puluh, nagara-nagara anu ngawakilan urut Uni Soviét disapu jauh ku kapausan jeung Amérika Sarikat, sarta nyangkem ka musuh-musuh umat Allah. Dua visi éta fungsina sarua jeung tujuh jamaah jeung tujuh segel dina kitab Wahyu. Nu hiji mangrupa sajarah internal garéja, sedengkeun nu hiji deui mangrupa sajarah éksternal garéja, jeung duanana ngalangkungan sakabéh jangkana sarta “hususna pikeun” “poé-poé panungtungan ieu.”
But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.
Sanajan urang dibéjaan yén kitab Wahyu téh lain kitab anu diségel, urang ogé dibéjaan yén éta téh kitab anu diségel.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Wahyu téh mangrupa kitab anu disegel, tapi ogé kitab anu geus dibuka. Ieu nyatet kajadian-kajadian anu ajaib anu bakal lumangsung dina poé-poé panungtung sajarah bumi ieu. Pangajaran dina ieu kitab téh pasti, lain mistis jeung teu kaharti. Di jerona, garis nubuat anu sarua diteruskeun saperti dina kitab Daniel. Sababaraha nubuat geus diulang ku Allah, ku kituna némbongkeun yén éta kudu dipasihan pentingna. Gusti henteu ngulang perkara-perkara anu teu boga akibat anu gedé.” Manuscript Releases, jilid 9, 8.
The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.
Kitab Wahyu dibuka meteraina sabab nubuat-nubuat dina Daniel dibuka meteraina, sarta garis-garis nubuat pisan anu geus dibuka meteraina dina Daniel téh nyaéta garis-garis anu sarua anu kapanggih dina Wahyu. Anu geus dimeteraian dina kitab Wahyu téh nya éta sawaréh tina Wahyu anu husus patalina jeung umat Allah dina “poé-poé panungtungan.” Nalika Sadérék White nyerat pernyataan ieu, “tujuh guludug” dina waktu anjeunna nyeratna masih kénéh dimeteraian, ku kituna anjeunna nyerat yén “éta téh kitab anu dimeteraian.” Anjeunna ogé ngadawuh yén kitab Daniel téh nyaéta “kitab anu geus dimeteraian,” dina wangun waktu kaliwat. Pikeun anjeunna, éta geus dibuka meteraina dina taun 1798.
What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.
Naon anu disegel ngeunaan tujuh guludug dina mangsa hirupna lain saukur kajadian-kajadian nu bakal datang anu dilambangkeun ku tujuh guludug éta, tapi utamana yén “tujuh guludug” ngagambarkeun yén awal Adventisme sajajar jeung ahir Adventisme. “Tujuh guludug” ngungkabkeun aturan nubuat anu pangpentingna nu diperlukeun pikeun ngartos Wahyu Yesus Kristus, bari sakaligus nganyatakeun hiji sipat tina tabiat jeung karakter Allah, yén Anjeunna téh awal jeung ahir sagala hal. Nubuat nandaan yén aya pamekaran anu dihaja tina bebeneran-bebeneran anu pakait jeung tabiat jeung karakter Allah.
Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.
Yesus, nalika digambarkeun minangka “Singa ti kaom Yuda”, ngalambangkeun padamelan anu dilaksanakeun ku Anjeunna nalika Anjeunna nganyatakeun bebeneran ku cara bertahap tur sistematis sapanjang sajarah. Anjeunna nyégél pangandika nubuat, nepi ka mangsa waktuna éta kudu kaharti. Anjeunna nyégél jeung muka deui bebeneran pikeun tujuan pangajaran. Salaku Palmoni, Yesus teh Nu Maha Endah dina ngitung, Gusti kana waktu anu ngadalikeun His-story. Salaku Alfa jeung Omega, Anjeunna, di antara hal-hal séjén, nyaeta Gusti kana basa. Salaku Singa ti kaom Yuda, Anjeunna teh hiji-hijina anu ngadalikeun iraha bebeneran diungkabkeun ka manusa.
In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.
Dina Wahyu pasal hiji, sanggeus tilu ayat anu kahiji, Kapangeranan dipidangkeun minangka tilu pribadi anu béda.
John to the seven churches which are in Asia: Grace be unto you, and peace,
Yohanes ka tujuh jamaah anu aya di Asia: kurnia ka aranjeun, jeung katengtreman,
from him which is, and which was, and which is to come;
ti ti Anjeunna anu aya, anu geus aya, jeung anu baris sumping;
and from the seven Spirits which are before his throne;
jeung ti tujuh Roh anu aya di hareupeun tahta-Na;
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.
Jeung ti Yesus Kristus, anu jadi saksi nu satia, sarta anu cikal di antara nu paéh anu dihudangkeun, jeung pangeran para raja di bumi. Wahyu 1:4, 5.
The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.
Bubuka kana kitab pamungkas dina Alkitab écés ngintunkeun salam ka gareja Allah anu ngenalkeun Bapa, Roh, jeung Putra. Panutup Firman Allah ngulang deui awalna, sarta ku cara kitu nekenkeun pentingna pamahaman anu leres ngeunaan Ketuhanan. Ieu dipigawé pikeun jalma-jalma anu baris jadi urang Filadelfia sarta ngawangun golongan saratus opat puluh opat rébu. Maranéhna téh umat perjangjian pamungkas, anu geus dipralambangkeun sapanjang jalur sajarah perjangjian. Para saksi éta, salian ti bebeneran-bebeneran séjén, netepkeun yén Allah geus sacara bertahap ngupayakeun nambahan pangaweruh ngeunaan hakékat jeung tabiat-Na sapanjang sajarah nubuat.
The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.
Lambang anu pangagengna dina Alkitab ngeunaan kakurangan manusa kana pangaweruh ngeunaan Allah nyaéta Firaun anu ngagambarkeun Mesir, lambang sakuliah dunya, ku kituna ogé sakumna umat manusa. Tanda jalan éta ngamimitian prosésna dina mimiti Israil literal nalika Allah keur ngupayakeun supaya ngaran-Na dipikawanoh. Dina ahir Israil literal, pasualan ngeunaan ngaran Allah diulang deui. Dina ahir Israil literal, Yesus nandaan hubungan-Na jeung urang Yahudi ku cara ngaidentipikasi sajarah Daud sarta ngagunakeun “aturan panyebutan anu kahiji” pikeun ngagambarkeun pernyataan panungtungan ngeunaan lolong Laodikea urang Yahudi. Maranéhna teu bisa ngarti kana naon anu ku Anjeunna diucapkeun, sabab maranéhna teu nyaho kana aturan Alfa jeung Omega, kitu deui maranéhna teu nyaho kana Alfa jeung Omega anu nangtung di hareupeun maranéhna.
At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.
Dina awal Israél rohani, paséa anu dipatahan ku sajarah Musa meunang padananna. Salila Adventisme ngalangkungan sajarah “poé-poé panungtungan,” loba kasempetan pikeun ngarti leuwih jero kana Alfa jeung Omega geus dipaparin, sakumaha ogé kajadian ka Israél baheula. Bakal aya hiji titik dina ahir Adventisme nalika moal aya deui patalékan anu diajukeun, sakumaha anu lumangsung dina poé-poé Kristus.
Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.
Balik deui kana petikan dina Wahyu pasal hiji, urang ningali yén kurnia jeung katengtreman dikirim ti Anjeunna anu aya, anu geus aya, jeung anu bakal sumping, sarta ogé ti tujuh Roh, sarta ogé ti Yesus. Kapingpinanan Ilahi digambarkeun minangka Yesus, tujuh Roh, jeung Anjeunna anu aya, anu geus aya, jeung anu bakal sumping, ku kituna ngajadikeun urang nyaho yén nya Rama anu ngabogaan sipat-sipat anu digambarkeun minangka Anjeunna anu aya, geus aya, jeung bakal sumping. Sipat-sipat ieu ngagambarkeun hakekat Allah anu langgeng. Anjeunna salawasna geus aya, sarta dina ayat dalapan jeung salapan, atribut éta pisan sacara écés dipasrahkeun ka Yesus.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.
Kami teh Alfa jeung Omega, anu kawitan jeung anu panungtungan, saur Gusti, anu aya, anu geus aya, jeung anu baris sumping, anu Mahakawasa. Kuring, Yohanes, anu ogé dulur maranéh jeung babaturan sapapait-sapanyangsaraan dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos ku sabab firman Allah jeung ku sabab kasaksian Yesus Kristus. Kuring aya dina Roh dina poé Gusti, sarta ngadéngé di tukangeun kuring hiji sora anu tarik, kawas sora tarompét, pokna, Kami teh Alfa jeung Omega, anu kahiji jeung anu pamungkas; jeung, Naon anu ku maneh ditingali, tuliskeun dina hiji kitab, sarta kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, ka Smirna, ka Pergamos, ka Tiatira, ka Sardis, ka Piladélpia, jeung ka Laodikia. Wahyu 1:8–11.
Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”
Jalma-jalma anu miboga Alkitab anu nyitak kecap-kecap Isa dina warna beureum, terang yén dina ayat dalapan jeung sabelas, nya Isa anu keur nyarios. Dina ayat-ayat éta Isa netelakeun yén Anjeunna miboga hakékat langgeng anu sarua jeung Rama nalika Anjeunna nyebut diri-Na salaku “the Lord, which is, and which was, and which is to come,” sarta Isa ogé nambahan yén Anjeunna teh “the Almighty.”
The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.
Hal anu pangmimitina pisan anu diucapkeun ku Yesus dina awal kitab Wahyu, kitab anu nétélakeun yén éta téh Wahyu Yesus Kristus, nyaéta yén Anjeunna teh Alfa jeung Omega, yén Anjeunna ogé langgeng sakumaha Rama langgeng, sarta yén Anjeunna ogé Allah Nu Maha Kawasa. Sipat-sipat hakékat Allah téh mangrupa kecap-kecap anu pangmimitina pisan dina kitab Wahyu ti Yesus. Sipat-sipat éta jadi batu sandungan anu langsung pikeun urang Advent anu masih kénéh ngabéla posisi asal ngeunaan Ketuhanan. Maranéhna yakin yén aya hiji mangsa nalika Rama ngalahirkeun Putra-Na.
The end of the book of Revelation agrees with the beginning of the book of Revelation.
Panutup kitab Wahyu saluyu jeung awal kitab Wahyu.
The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.
Kadatangan Nu Kadua nuturkeun pedaran ngeunaan Ketuhanan. Dina bab dua puluh dua urang manggihan yén ahir ieu kitab saluyu jeung awal ieu kitab, sarta ayat dua welas sajajar jeung ayat tujuh dina bab hiji ku nyebut Kadatangan Nu Kadua.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
Jeung, behold, Kami datang gancang; jeung ganjaran Kami aya sareng Kami, pikeun maparin ka unggal jalma nurutkeun pagawéanana. Kami teh Alfa jeung Omega, anu awal jeung anu ahir, anu kahiji jeung anu panungtung. Bagja jalma-jalma anu ngalakonan parentah-parentah-Na, supaya maranéhna boga hak kana tangkal kahirupan, sarta bisa asup ngaliwatan panto-panto ka jero kota. Sabab di luar aya anjing-anjing, tukang sihir, jalma-jalma cabul, tukang maehan, nu nyembah brahala, jeung sing saha anu nyaah sarta ngalakonan kabohongan. Kami, Yesus, geus ngutus malaikat Kami pikeun mere kasaksian ka aranjeun ngeunaan ieu sagala hal di jamaah-jamaah. Kami teh akar jeung turunan Daud, sarta bentang isuk anu caang. Jeung Roh jeung panganten awewe nyebut, “Sumping.” Jeung sing saha anu ngadenge, kudu nyebut, “Sumping.” Jeung sing saha anu halabhab, kudu sumping. Jeung sing saha anu kersa, kudu nyokot cai kahirupan kalayan haratis. Wahyu 22:12–17.
After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.
Sanggeus nyebutkeun ngeunaan Kadatangan Nu Kadua, Isa Almasih, sakumaha dina Wahyu pasal hiji, ngaidentipikasikeun diri-Na minangka Alfa jeung Omega. Tuluy Anjeunna nambihan pabédaan antara maranéhanana anu baris ngadéngé jeung maranéhanana anu moal ngadéngé kana naon anu diucapkeun ku Roh ka jamaah-jamaah. Anjeunna ngarujuk kana prosés pangiriman warta sakumaha digambarkeun dina ayat hiji nepi ka tilu dina pasal hiji, ku netelakeun yén Anjeunna ngutus Jibril mawa éta amanat ka Yohanes.
Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.
Saterusna Anjeunna mulang deui kana pernyataan panungtungan anu ku Anjeunna diucapkeun ka para Ahli Taurat jeung urang Parisi dina ahir Israél baheula. Anjeunna ngahijikeun dua ahir, boh Israél lahiriah boh Israél rohaniah, ku ngawaler dina Wahyu pikeun maranéhanana anu hirup dina “poé-poé panungtungan” naon anu teu kahartos ku urang Yahudi dina “poé-poé panungtungan” maranéhna. Anjeunna ngandika yén Anjeunna téh akar (mimiti) jeung turunan (ahir) Daud. Perkara Daud jeung Gustina téh nya éta pernyataan panungtungan anu diucapkeun ku Isa ka urang Yahudi anu sok ngabantah, sarta éta ngalambangkeun pangucapan ahir pikeun maranéhanana dina poé-poé panungtungan anu, nurutkeun amanat ka jamaah Piladélpia, ngaku dirina urang Yahudi, padahal lain.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.
Tenjo, maraneh Kami bakal nyieun maranehna anu asalna ti sinagoga Iblis, anu ngaku dirina urang Yahudi, padahal lain, tapi ngabohong; tenjo, Kami bakal nyieun maranehna datang sarta sujud di hareupeun suku maneh, jeung nyaho yen Kami geus mikaasih ka maneh. Ku lantaran maneh geus nyekel firman ngeunaan kasabaran Kami, Kami oge bakal ngajaga maneh tina mangsa panggodaan, anu baris datang ka sakumna dunya, pikeun nguji jalma-jalma anu cicing di bumi. Wahyu 3:9, 10.
Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.
Jalma-jalma anu nyembah di suku para wali téh nyaéta Adventis Laodikea anu geus dimuntahkeun kaluar tina sungut Gusti.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Anjeun nyangka, yén maranéh anu nyembah di hareupeun suku para suci, (Wahyu 3:9), tungtungna bakal disalametkeun. Di dieu kuring kudu béda pamadegan jeung anjeun; sabab Allah némbongkeun ka kuring yén golongan ieu téh urang Advent anu ngaku-ngaku, anu geus murtad, sarta ‘nganyarkeun deui pikeun dirina sorangan panyaliban Putra Allah, jeung nempatkeun Anjeunna kana kaéra anu kabuka.’ Jeung dina ‘jam pencobaan,’ anu can kénéh bakal datang, pikeun nembongkeun jati diri sajati unggal jalma, maranéhna bakal nyaho yén maranéhna leungit salalanggengna; sarta kasirep ku nyeri batin anu jero, maranéhna bakal sujud di hareupeun suku para suci.” Word to the Little Flock, 12.
According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.
Numutkeun Alkitab jeung Roh Nubuat, jalma-jalma anu nyembah di suku para wali téh mangrupakeun anggota sinagoga Iblis. Maranéhna ngaku dirina urang Yahudi, padahal lain. Urang Advent anu bener keur disaur dina jemaat Filadelfia. Saratus opat puluh opat rébu téh urang Filadelfia, sedengkeun urang Yahudi anu nyebut dirina kitu, padahal lain—nyaéta urang Laodikea. Aya dua golongan jalma-jalma satia dina “poé-poé panungtungan,” nyaéta saratus opat puluh opat rébu jeung jalma-jalma anu jadi martir. Tina tujuh jemaat, ngan aya dua anu teu kakurangan ku kritik naon waé. Nu hiji nyaéta Filadelfia, anu ngawakilan jalma-jalma anu moal kungsi paéh, jeung nu hiji deui nyaéta Smirna, anu ngawakilan para martir anu satia. Para martir jeung jalma-jalma anu henteu paéh, Smirna jeung Filadelfia, nyaéta hiji-hijina jemaat tina tujuh anu kana amanat anu dipasihkeun ka maranéhna henteu disarengan ku panghukuman. Sanajan kitu, duanana jemaat kudu nyanghareupan jalma-jalma anu ngaku dirina urang Yahudi, padahal lain. Kitu ayana, sabab maranéhna kabéh mangrupakeun anggota jemaat anu sarua dina “poé-poé panungtungan,” nyanghareupan kaayaan anu sarua, hiji golongan ditangtukeun pikeun mere kasaksian ku getihna, diwakilan ku Musa di Gunung Parobahan Rupa, sedengkeun golongan anu séjén diwakilan ku Elia anu henteu kungsi paéh.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.
Jeung ka malaikat jamaah di Smyrna tuliskeun; Kieu saur Anjeunna anu ti Mimiti jeung nu Pangahirna, anu geus pupus, sarta hirup deui; Kami nyaho kana karya-karya maneh, jeung kasangsaraan, jeung kamiskinan, (padahal maneh beunghar) sarta Kami nyaho kana pitenah ti maranéhanana anu nyebut dirina urang Yahudi, padahal lain, tapi maranéhna téh sinagoga Iblis. Ulah sieun kana naon-naon anu bakal ku maneh kasangsaraan: tengetan, Iblis bakal ngasupkeun sawatara ti aranjeun ka panjara, sangkan aranjeun diuji; sarta aranjeun bakal ngalaman kasangsaraan sapuluh poé: satia lah nepi ka pati, sarta Kami bakal maparin ka maneh makuta kahirupan. Wahyu 2:8–10.
As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.
Nalika Isa nerangake kaayaan anu pohara goréngna jemaat Smirna, Anjeunna ngan ukur nyebutkeun hiji hal anu positif nalika ngandika, “but thou art rich,” ku kituna ngabédakeun maranéhna jeung para anggota sinagoga Iblis anu henteu beunghar. Jalma-jalma dina Wahyu anu Adventis sarta nyangka dirina beunghar, padahal henteu, nya éta urang Yahudi anu nyebut dirina urang Yahudi, padahal lain—sabab maranéhna téh Advent Hari Katujuh Laodikea.
In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”
Dina bubuka kitab Wahyu, Katuhanan dipidangkeun minangka tilu pribadi, jeung dina panutup kitab Wahyu Yesus jeung Roh disebatkeun sacara langsung, ari Rama mah henteu. Sanajan kitu, éta henteu jadi perkara, sabab prinsip garis demi garis anu dihijikeun jeung nu kahiji ngajelaskeun nu pamungkas, nungtut sangkan Rama diaku aya dina ayat-ayat panungtung kitab Wahyu, lantaran Anjeunna geus katarangkeun aya di dinya dina ayat-ayat kahijina. Ieu teu béda jeung Injil Yohanes pasal hiji, di mana Yohanes henteu nyebutkeun Roh sacara langsung, tapi Roh dipikaharti aya di dinya, sabab Roh aya di dinya dina mangsa anu pangheulana pisan nalika ungkara “dina awal” dituliskeun. Kasaksian Injil Yohanes dina pasal hiji dimimitian ku ungkara anu sarua persis, “dina awal.”
The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.
“permulaan” teh hiji lambang nubuat sarta kudu ditaksir ku aturan-aturan nubuat, kaasup garis kana garis. Permulaan Musa, nya éta permulaan dina Injil Yohanes, nya éta permulaan kitab Wahyu, sarta éta ogé ahir tina Wahyu. Tina opat garis éta, dua kali katilu Pribadi tina trio sawarga téh diidentipikasi; dina hiji garis (Injil Yohanes) Roh bisa waé teu disebutkeun, sarta dina garis kaopat Rama teu disebutkeun, tapi lamun dihijikeun, katilu Pribadi Ilahi téh kagambarkeun dina sakabéh opat garis.
Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.
Kristus sumping pikeun ngabéwarakeun Rama, sarta Roh Suci sumping pikeun ngabéwarakeun Putra. Katiluna ngalaksanakeun pangorbanan anu langgeng. Rama nyaah pisan ka dunya nepi ka Anjeunna maparin Yesus, Yesus nyaah pisan ka dunya nepi ka Anjeunna sapuk pikeun nanggung kana diri-Na sorangan, salamina, daging jalma-jalma anu geus diciptakeun ku Anjeunna. Pangmaparin anu kumaha anu kagambarkeun dina kalakuan Sang Panyipta anu milih janten bagian tina ciptaan-Na sorangan? Jalma katilu dina Ketuhanan maparin diri-Na sorangan, sabab Anjeunna geus narima kalungguhan hirup di jero mahluk ciptaan anu disebut umat manusa—sapanjang kalanggengan.
It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.
Meureun ku ieu meureun Roh Suci sok dipatalikeun sababaraha kali jeung lambang-lambang umat Allah. Anjeunna teh Pribadi tina Ketuhanan anu kudu tetep nyarengan ciptaan manusa. Ku sabab eta, lambang-lambang Roh Suci dina Kitab Suci leuwih mindeng tibatan henteu digambarkeun ku hiji lambang anu sakaligus ngawakilan Roh Suci atawa umat manusa. Dina awalna Roh ngalanglang di luhur cai.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Tuluy anjeunna ngandika ka abdi, “Cai anu ku anjeun katingali, tempat nu palacur linggih, éta téh bangsa-bangsa, jeung jalma rea, jeung nagara-nagara, jeung basa-basa.” Wahyu 17:15.
The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.
Hiji-hijina parabot dina tempat suci anu didirikeun ku Musa anu teu miboga pola anu dirinci sacara husus pikeun dituturkeun ku para pagawé téh nya éta kaki dian anu boga tujuh cabang. Kaki dian éta ngalambangkeun ngahijina kamanusaan jeung kaallahan. Ku sabab ieu, rarancang kaki dian téh hiji-hijina barang dina tempat suci anu dipasrahkeun supaya manusa milu nyumbang kana ngadamelna. Tujuh kaki dian anu ku Kristus dipapay dilantarankeun minangka tujuh jemaat, tapi kaki dian éta dieusian ku minyak, anu ngalambangkeun Roh Suci, sarta sumbu-sumbu lampuna anu nyangga seuneu pikeun masihan cahaya dijieun tina pakéan linen bodas para imam anu geus dipaké, anu ngalambangkeun kabeneran Kristus anu caang minangka terang dunya. Umat Allah téh nya éta terang dunya, tapi éta cahaya ngan ukur dihurungkeun ku minyak Roh Suci. Roh Suci remen dipatalikeun jeung jalma-jalma dina katerangan ngeunaan Mantenna dina Kitab Suci.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Ti tahta kaluar kilat, guludug, jeung sora-sora; sarta aya tujuh lampu seuneu hurung di hareupeun tahta, anu nya éta tujuh Roh Allah. Wahyu 4:5.
Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.
Tujuh lampu di dieu diidentifikasi minangka “tujuh Roh Allah,” ari tujuh tempat lampu téh disebutkeun minangka tujuh jamaah.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.
Rusiah tina tujuh bentang anu ku maneh tingali dina panangan katuhu Kami, jeung tujuh kandél emas. Tujuh bentang éta nyaéta para malaikat tina tujuh jamaah: jeung tujuh kandél anu ku maneh tingali éta nyaéta tujuh jamaah. Wahyu 1:20.
The seven candlesticks are both the seven Spirits and they are God’s church.
Tujuh kaki dian téh sakaligus tujuh Roh, sarta éta téh garéja Allah.
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.
Jeung kaula nénjo, jeung ieu, di tengah tahta jeung opat mahluk éta, sarta di tengah para kokolot, nangtung hiji Anak Domba saolah-olah geus dipaéhan, ngabogaan tujuh tanduk jeung tujuh panon, nyaéta tujuh Roh Allah anu diutus ka sakuliah bumi. Wahyu 5:6.
The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.
Tujuh tanduk jeung tujuh panon téh ogé Roh Suci anu diutus ka sakuliah bumi, sarta lamun saurang Kristen dibaptis, manéhna ogé diutus ka sakuliah bumi, sabab manéhna dibaptis dina ngaran Rama, Putra, jeung Roh Suci. Dina berkah anu diucapkeun ka para martir dina krisis hukum Minggu, jeung ka sakumna jalma anu pupus dina iman di Israil rohani modéren ti saprak 1844, éta téh Roh anu maparin pujian panungtungan pikeun panguburan maranéhna nalika Anjeunna ngandika, “Leres,” “supaya maranéhna meunang reureuh tina sagala kacapéanna,” sabab Anjeunna aya babarengan jeung maranéhna dina sagala pagawean maranéhna nepi ka maranéhna nyerahkeun nyawa maranéhna.
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.
Sarta kuring ngadangu hiji sora ti sawarga, nyarios ka kuring, Tulis, Bagja jalma-jalma paéh anu paéh dina Gusti ti ayeuna ka hareup: Enya, saur Roh, supaya maranéhna meunang reureuh tina sagala pagawean maranéhna; jeung lampah-lampah maranéhna nuturkeun ka maranéhna. Wahyu 14:13.
When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.
Nalika ngimeutan tungtung jeung awal kitab Wahyu, awal Alkitab, jeung awal Injil Yohanes, urang manggihan yén katilu Pribadi Ketuhanan kagambarkeun di dinya, sanajan Rama aya di dinya dumasar kana panerapan garis kana garis. Putra aya di dinya bari ngaidéntifikasi diri-Na salaku Alfa jeung Omega.
If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.
Lamun urang ngaku yén paduan kamanusaan jeung kaluhuran Ilahi téh mangrupa paduan Roh Suci jeung umat manusa, urang tuluy bisa ngartos ku naon lambang-lambang Roh Suci dihijikeun jeung lambang-lambang umat manusa. Kalawan ieu sudut paningal dina pikiran, urang mulang deui ka dua “dina mimiti” anu geus remen pisan urang bahas.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.
Dina awal Allah nyiptakeun langit jeung bumi. Ari bumi can ngawujud sarta kosong; poek nutupan beungeut jero-sagara. Jeung Ruh Allah ngalayang-ngalayang di luhur beungeut cai. Geus kitu Allah ngandika, “Jadilah caang”; tuluy jadi caang. Sarta Allah ningali yén éta caang téh hade; tuluy Allah misahkeun caang ti nu poek. Kajadian 1:1–4.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Mimiti aya Firman, sarta Firman teh aya jeung Allah, sarta Firman teh Allah. Eta ti mimiti aya jeung Allah. Sagala perkara dijadikeun ku Anjeunna; jeung taya hiji-hijina ge anu dijadikeun tanpa Anjeunna. Dina Anjeunna aya hirup; jeung eta hirup teh cahaya pikeun manusa. Jeung eta cahaya moncorong dina gelap; ari gelap teh teu ngartos ka dinya. Yohanes 1:1–5.
Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.
Ku ngagunakeun dua saksi ieu tina “dina awalna;” Allah, nyaéta Sang Sabda, anu ngajadikeun sagala rupa, ogé parantos masrahkeun nyawa-Na, sabab “di jero Anjeunna aya hirup,” jeung hirup-Na téh “caang” pikeun manusa. “Caang” pikeun manusa anu diciptakeun téh nyaéta kabeneran ti Sang Panyipta. Kabeneran ti Sang Panyipta téh nyaéta sumbu dina lilin-lilin di tempat suci.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.
Sarta ka anjeunna dipaparinkeun supaya dirina dibaju ku linen halus, beresih tur bodas; sabab linen halus téh nyaéta kabeneran para suci. Wahyu 19:18.
The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.
Minyak anu ngaduruk sumbu ngalambangkeun kagiatan Roh Suci dina hirup jalma nu percaya. Dina awalna bumi téh poék sarta euweuh cahaya. Saterusna Yesus masrahkeun nyawa-Na, nyaéta kahirupan nu aya dina diri-Na, sangkan aya cahaya pikeun manusa.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.
Jeung sakumna anu maratuh di bumi bakal nyembah ka anjeunna, nya éta jalma-jalma anu ngaran-ngarana henteu ditulis dina kitab kahirupan Anak Domba anu dipaéhan ti saprak ngadegna dunya. Wahyu 13:8.
When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.
Nalika Yesus milih jadi kurban pikeun umat manusa, Mantenna maparin nyawa-Na sangkan manusa boga cahaya. Saperti katingali dina dua petikan ieu, iraha waé cahaya diwanohkeun, éta cahaya ngahasilkeun dua golongan panyembah anu dilambangkeun ku cahaya jeung poék, nyaéta anak-anak beurang atawa anak-anak peuting.
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.
Tapi aranjeun, dulur-dulur, teu aya dina poek, nepi ka éta poé ngadadak nimpa ka aranjeun kawas maling. Maraneh sadaya téh anak-anak caang jeung anak-anak beurang; urang lain milik peuting, lain deuih milik poek. 1 Tesalonika 5:4, 5.
When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.
Nalika urang ngakuan raketna hubungan langgeng Roh Suci jeung barudak beurang, urang tiasa ngartos naha lambang-lambang boh barudak Allah boh Roh Suci téh raket pisan patalina. Dina petikan panungtungan tina Wahyu, urang ningali Yesus salaku Alpha jeung Omega, urang ningali Rama ku cara nerapkeun line upon line, jeung Roh Suci keur mikeun gambaran lambang panungtung-Na ngeunaan diri-Na sorangan, sabab jalma-jalma suci baheula nyarita sakumaha maranéhna digerakkeun ku Roh Suci. Pernyataan-Na anu kahiji ngeunaan diri-Na dina Kajadian ngaidéntifikasi Anjeunna keur ngarayap dina cai, atawa ngarayap dina umat manusa, jeung rujukan panungtung-Na ngeunaan diri-Na nyaéta kieu.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.
Jeung Roh jeung pangantén awewe nyebut, “Sumping.” Jeung sing saha anu ngadangu, kudu nyebut, “Sumping.” Jeung sing saha anu halabhab, sing sumping. Jeung sing saha baé anu kersa, sing nyandak cai kahirupan kalayan haratis. Wahyu 22:17.
From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.
Ti wiwitan nepi ka panungtungan, Roh Suci dipikawanoh dina patalina jeung umat manusa, sabab barudak poe ngagambarkeun hiji paduan antara kaallahan jeung kamanusaan. Paulus netelakeun, kitu deui Yesaya, yén manusa téh wadah-wadah; ari kandil-kandil di Bait Suci miboga wadah-wadah tempat sumbu diteundeun, sarta minyak ngocor turun ka wadah-wadah éta pikeun nyadiakeun suluh anu diperlukeun guna nembongkeun cahaya anu nya éta kabeneran Kristus. Urang téh wadah-wadah Roh Suci, Pribadi katilu tina Kaallahan sakumaha dipikawanoh ti wiwitan nepi ka panungtungan tina Firman Allah, sarta sakumaha kacida écésna dipikawanoh dina tulisan-tulisan Roh Nubuat.
In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.
Dina amanat malaikat kadua anu kacumponan dina awal Adventisme jeung dina ahirna, aya dua amanat anu béda; hiji pikeun garéja jeung hiji deui pikeun dunya.