Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.
Sateuacan urang ngabahas poko ngeunaan naon ari bebeneran, urang nyatet yén urang geus ngamimitian ieu pangajaran ku tilu ayat kahiji tina Wahyu pasal hiji, sarta satuluyna nambahan hiji tulisan ngeunaan Élia. Sababaraha tujuan tina ieu pangajaran nyaéta pikeun nangtukeun peran Amérika Sarikat dina nubuat, pikeun muka pesen tina Wahyu Yesus Kristus, pikeun ngakuan peran para nabi salaku lambang umat Allah, sarta pikeun mertimbangkeun implikasi tina naon hartina yén Yesus teh Alfa. Urang parantos ngagambarkeun yén tilu ayat kahiji tina Wahyu sapagodos jeung sajajar jeung ayat-ayat panungtung tina Wahyu, sarta dina duanana kaayaan, boh dina awal boh dina ahir, Yesus ngaidéntifikasi diri-Na salaku Alfa jeung Oméga, anu awal jeung anu ahir, anu kahiji jeung anu panungtung.
We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.
Urang ngagunakeun pedaran ringkes ngeunaan Élia dina pangajaran kadua pikeun némbongkeun yén ayat-ayat bubuka dina Kitab Suci sarua pamadeganana jeung ayat-ayat panutup boh dina Perjanjian Heubeul boh dina Perjanjian Anyar, sarta salajengna yén ayat-ayat bubuka dina Perjanjian Anyar ogé saluyu jeung awal atawa ahir, dina cara naon waé anjeun hoyong nganggap Alkitab, boh salaku hiji kasatuan gembleng boh minangka dua Perjanjian.
Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.
Aya hiji titik deui anu keur urang usahakeun pikeun dimekarkeun, nyaéta pamahaman yén Kaallahan parantos damel pikeun laun-laun ngébréhkeun ketuhanan sapanjang sajarah. Ku sabab eta urang parantos nyatet yén, sajalan waktu maju dina téma Alkitabiah ngeunaan sajarah perjangjian, Allah, léngkah demi léngkah, ngungkabkeun beuki loba sipat-Na ngaliwatan simbolisme rupa-rupa jenengan-Na. Allah Nu Maha Kawasa nyarios ka Ibrahim, jeung Allah anu sarua nyarios ka Musa, tapi ngawartoskeun ka Musa yén ti harita saterusna jenengan-Na kudu dipikawanoh minangka Yéhuwa. Tuluy nalika Kristus sumping, Anjeunna ngenalkeun diri-Na ku hiji jenengan anu teu dipikawanoh dina Perjangjian Lawas, iwal ti hiji ungkara ngeunaan jenengan éta ku saurang urang Babul dina pasal katilu kitab Daniel. Henteu ngan ukur Yesus netelakeun yén Anjeunna téh Putra tunggal ti Rama, tapi ogé dina sajarah perjangjian anu husus éta Anjeunna ngaidentipikasi diri-Na salaku Putra Manusa. Allah ogé masihan hiji jenengan ka Adventisme Millerit nalika Anjeunna ngadamel perjangjian jeung awalna Adventisme.
“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.
"Dina mangsa ieu, nalika urang geus kacida deukeutna kana ahir, naha urang baris jadi kacida saruana jeung dunya dina prak-prakan nepi ka jalma-jalma néangan kalayan sia pikeun manggihan umat Allah anu ngagem ngaran tangtu? Naha aya jalma anu ngajual ciri-ciri has urang minangka umat pilihan Allah demi kauntungan naon baé anu bisa dipasihkeun ku dunya? Naha kahadean ti maranéhna anu ngalanggar hukum Allah kudu dianggap minangka hal anu kacida ajénna? Naha maranéhna anu ku Gusti dingaranan umat-Na bakal nyangka yén aya kakawasaan naon baé anu leuwih luhur ti Nu Maha Agung, I AM? Naha urang bakal narékahan mupuskeun titik-titik pangbéda iman anu geus ngajadikeun urang Advent Hari Katujuh?" Evangelism, 121.
The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.
Ngaran anu dipasihkeun ka Adventis Poé Katujuh dipasihkeun ku Gusti, sarta Sadérék White remen nyebut Adventis minangka umat Allah anu dingaranan. “Dingaranan” hartina dipasihan ngaran. Ngan aya dua garéja anu ku Sadérék White diidéntifikasi minangka umat Allah anu dingaranan, nyaéta Israél baheula jeung Israél modéren.
Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.
Ku kituna, sapanjang urang neraskeun dina ulikan urang ngeunaan kitab Wahyu, sim kuring ngusulkeun yén “ngaran anyar” anu diungkabkeun ka jamaah Filadelfia, anu ogé dilambangkeun minangka saratus opat puluh opat rébu, mangrupa bagian anu penting pisan tina rusiah nubuat anu dibuka segelna pas saméméh panto kasempetan rahmat ditutup.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Anu meunang, ku Kami baris dijadikeun tihang dina Bait Allah Kami, sarta manéhna moal kaluar deui salalawasna; jeung ku Kami baris ditulis dina dirina ngaran Allah Kami, jeung ngaran kota Allah Kami, nya éta Yerusalem anyar, anu turun ti sawarga ti Allah Kami; jeung ku Kami baris ditulis dina dirina ngaran Kami anu anyar. Sing saha anu boga ceuli, sing ngadéngé naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 3:12, 13.
The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.
Pesen panggeuing panungtung teh nya eta pesen tina Wahyu Yesus Kristus, sarta eta teh mangrupa panyingkepan ngeunaan tabiat-Na.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.
“Jalma-jalma anu ngadagoan datangna Panganten Lalaki kudu nyarita ka rahayat, ‘Tingal Allah maranéh.’ Sinar pamungkas tina cahaya welas asih, talatah pamungkas tina rahmat anu kudu ditepikeun ka dunya, nya éta panyingkapan tabiat-Na anu pinuh ku kanyaah. Barudak Allah kudu nembongkeun kamulyaan-Na. Dina hirup jeung tabiat maranéhna sorangan maranéhna kudu ngébréhkeun naon anu parantos dipigawé ku kurnia Allah pikeun maranéhna.” Christ’s Object Lessons, 415, 416.
We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.
Urang masih loba pisan nu kudu diasupkeun kana catetan ngeunaan Yesus minangka Sang Sabda, nanging ayeuna urang baris ngulik kecap “bebeneran.” Pamahaman ngeunaan “bebeneran,” kitu deui kecap “bebeneran” sorangan, kitu deui hurup-hurup anu dipaké pikeun ngawangun “sabda bebeneran,” nya éta pamahaman ngeunaan sipat Kristus.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Ku sabab kitu Pilatus ngandika ka Anjeunna, “Jadi, naha Anjeun Raja?” Yesus ngawaler, “Anjeun sorangan nu nyebut yén Kami téh Raja. Pikeun ieu Kami dilahirkeun, jeung ku sabab ieu Kami sumping ka dunya, supaya Kami méré kasaksian kana bebeneran. Saban jalma anu asalna tina bebeneran ngadangu sora Kami.” Pilatus nyarios ka Anjeunna, “Naon ari bebeneran?” Sanggeus ngucap kitu, anjeunna kaluar deui ka urang Yahudi, tuluy nyarios ka maranéhna, “Kami teu manggihan kasalahan naon-naon dina Anjeunna.” Yohanes 18:37, 38.
The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.
Kecap Yunani anu ditarjamahkeun jadi “truth” dina ayat éta dicokot tina hiji kecap Ibrani, anu ogé mangrupa hiji aksara, malah hiji angka. Aksara kahiji dina alfabét Ibrani nyaéta ‘aleph.’ Saéstuna, dua aksara kahiji dina alfabét Ibrani nyaéta “aleph” jeung “beth,” sarta éta kacida sarupana jeung dua aksara kahiji dina basa Yunani, nya éta alpha jeung beta. Upama dihijikeun, éta ngawangun akar pikeun kecap “alphabet.” Ku kituna, kecap “alpha” (asalna tina aksara Ibrani aleph) dipaké minangka hiji aksara, hiji kecap, hiji angka, sarta ogé minangka salah sahiji tina loba ngaran Yesus.
When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.
Nalika Pilatus naroskeun patalékan, “Naon ari bebeneran?” Isa geus ti heula ngabejaan ka anjeunna yén alesan Anjeunna “sumping ka dunya,” sarta ogé yén alesan Anjeunna “dilahirkeun” téh pikeun nyaksian ngeunaan “bebeneran.” Anjeunna nambahan yén “saban jalma anu asalna tina bebeneran ngadéngé” sora-Na.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Bagja jalma anu maca, jeung jalma-jalma anu ngadéngé kana kecap-kecap nubuat ieu, sarta anu ngajaga perkara-perkara anu ditulis di jerona: sabab waktuna geus deukeut. Wahyu 1:3.
TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.
KABENERAN: G225—Tina G227; kabeneran: – sajati, X saéstuna, kabeneran, kasajatan. G227—Tina G1 (salaku partikel négatif) jeung G2990; sajati (sabagé henteu nyumputkeun): – sajati, saéstuna, kabeneran. G1; Α. Asalna tina basa Ibrani; hurup kahiji dina alfabét: sacara kiasan waé (tina pamakéanna minangka angka) nu kahiji. Alfa.
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.
Yesus ngandika ka anjeunna, Kaula teh jalan, kayaktian, jeung kahirupan; moal aya saurang ogé nu datang ka Rama, iwal ku jalan Kami. Yohanes 14:6.
When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.
Nalika Yesus ngandika, “Kami teh ... bebener.” Anjeunna keur nyatakeun yén Anjeunna teh hiji aksara, hiji angka, jeung hiji kecap pikeun aksara alfa; jeung kecap alfa, sarta angka alfa, sadayana téh “bebener.” Dina kitab Daniel, Kristus ngungkabkeun diri-Na salaku juru ngitung anu ajaib, anu mangrupa harti tina kecap Ibrani “Palmoni,” anu ditarjamahkeun jadi “nu santo tangtu anu ngandika,” dina Daniel dalapan.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Tuluy kuring ngadangu hiji santo keur nyarita, tuluy santo nu séjén nanya ka santo anu tangtu anu keur nyarita éta, “Nepi ka iraha ieu tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu nyababkeun karuksakan, nepi ka boh tempat suci boh pasukan diserenkeun pikeun diinjak-injak?” Jeung manéhna nimbalan ka kuring, “Nepi ka dua rébu tilu ratus poé; sanggeus éta tempat suci bakal disucikeun.” Daniel 8:13, 14.
That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.
Éta “saurang santo” dina ayat katilu welas téh nyaéta “Palmoni”—nu ngajumlahkeun kalayan ajaib, atawa nu ngajumlahkeun rahasia-rahasia. Ieu dua ayat téh mangrupa tempat ditepikeunana nubuat 2300 taun jeung dua nubuat 2520 taun. Nu 2300 taun nyangkem “Bait Suci,” ari dua nubuat 2520 taun nyangkem “balad,” sabab boh Bait Suci boh balad bakal dipapay ku Roma. Nubuat 2520 taun ngagambarkeun dipapayna Bait Suci Allah jeung umat-Na. Tilu nubuat anu jero, silih patali, dumasar kana waktu, pas pisan dina titik dina Alkitab tempat Yesus ngenalkeun diri-Na salaku nu ngajumlahkeun rahasia-rahasia kalayan ajaib. Henteu saukur yén Anjeunna milih ieu dua ayat pikeun ngenalkeun diri-Na salaku Gusti waktos, tapi dua ayat tempat Anjeunna ngébréhkeun diri-Na éta nandaan waktu nalika Anjeunna bakal asup kana perjangjian jeung Israil rohani modéren, jeung éta dua ayat ogé mangrupa dasar jeung tihang puseur Adventisme.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Ayat Kitab Suci anu, leuwih ti batan sakur ayat séjénna, geus jadi boh landasan boh tihang puseur iman Advent, nyaéta ieu pernyataan, ‘Nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun.’ [Daniel 8:14.]” The Great Controversy, 409.
At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.
Dina mangsa ahir taun 1798, kitab Daniel dibuka segelna, sarta amanat malaikat kahiji sumping kana sajarah, nandaan nambahanana pangaweruh nubuat anu kajadian dina mangsa gerakan Millerite, anu jadi awal Adventisme Poé Katujuh. Nalika kitab Daniel dibuka segelna ka kaum Millerite, hiji amanat ti Palmoni—amanat ngeunaan waktu—kaharti. Firman Allah henteu kungsi gagal, sarta salawasna nandaan ahir ku awalna. Ku kituna, dina ahir Adventisme tangtu pisan bakal aya panyingkepan ngeunaan tabiat-Na, sakumaha anu aya dina sajarah Millerite. Kanyataan ieu dumasar kana awal jeung ahir Adventisme, tapi ogé dumasar kana hubungan anu geus dinyatakeun antara kitab Daniel jeung kitab Wahyu. Daniel jeung Wahyu ngawakilan hiji kitab, sarta dina éta ngagambarkeun, maranéhna téh dua saksi, nu kahiji nyaéta Daniel jeung nu pamungkas nyaéta Wahyu.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.
“Kitab Daniel jeung Wahyu téh hiji. Hiji mangrupa nubuat, nu hiji deui mangrupa panyingkaban; nu hiji mangrupa kitab anu disegel, nu hiji deui mangrupa kitab anu dibuka.” Seventh-day Adventist Bible Commentary, jilid 7, 972.
Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.
Daniél jeung Wahyu téh dua kitab anu saéstuna hiji kitab, sakumaha Alkitab téh hiji kitab anu kabagi kana Perjangjian Heubeul jeung Perjangjian Anyar, atawa awal jeung ahir. Dina Wahyu sabelas, dua saksi anu dipidangkeun minangka Musa jeung Elia téh nyaéta Perjangjian Heubeul jeung Perjangjian Anyar.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Ngeunaan dua saksi éta nabi medar deui: ‘Ieu teh dua tangkal zaitun, jeung dua kaki dian anu nangtung di payuneun Allah nu gaduh bumi.’ ‘Firman Gusti,’ saur nu nulis Jabur, ‘nyaeta lampu pikeun suku kaula, jeung caang pikeun jalan kaula.’ Wahyu 11:4; Jabur 119:105. Dua saksi éta ngalambangkeun Kitab-kitab Suci tina Perjangjian Heubeul jeung Perjangjian Anyar.” The Great Controversy, 267.
Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).
Daniél jeung Yohanes téh dua saksi anu duanana kungsi dikaniaya, duanana kungsi ditawan, duanana dipaparinkeun runtuyan sajarah nubuatan anu sarua pikeun dicatet, duanana ngawakilan saratus opat puluh opat rébu, duanana hirup dina mangsa sanggeus karuksakan Yerusalem, duanana jadi lambang pati jeung kabangkitan, (Yohanes tina minyak ngagolak jeung Daniél tina guha singa).
Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.
Daniél nétélakeun hiji wahyu husus ngeunaan tabiat Kristus, sarta anjeunna ngalakukeunana dina dua ayat anu ku ilham disebut “pilar puseur jeung pondasi” Garéja Advent Poé Katujuh. Dua ayat éta mangrupakeun “batu puncak,” nyaéta batu pamungkas anu dipasang dina pondasi-pondasi anu dilambangkeun ku karya-karya William Miller. Batu puncak éta mawa babarengan pamahaman ngeunaan tempat suci sawarga, hukum Allah, poé Sabat, pangadilan panalungtikan, jeung tilu malaikat dina Wahyu opat belas. Daniél téh awal tina éta kitab, Yohanes téh tungtungna.
John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.
Tulisan Yohanes bakal ngawanohkeun hiji panyingkepan ngeunaan tabiat Kristus dina ahir Adventisme. Dina awal Israil modéren, Anjeunna nganyatakeun diri-Na salaku Nu Maha Endah dina ngitung, Sang Panyipta sagala rupa nu patali jeung matematika; ari dina ahir Israil modéren, Anjeunna keur nganyatakeun diri-Na salaku ahli basa anu endah. Anjeunna téh Panyipta sagala hal anu nyangkaruk dina basa, boh struktur basa, aturan tata basa, kecap-kecap, komo nepi ka hurup-hurup alfabét. Anjeunna nyiptakeun komunikasi anu kalakonan ku kecap-kecap, diatur ku aturan tata basa boh nu ditulis boh nu diucapkeun, dituliskeun ku alfabét anu dirancang ku Anjeunna, sarta saluareun éta sakabéh—Anjeunna téh Sang Sabda. Ku éta Sabda Anjeunna ngarobah urang Laodikia anu buta jeung teu siap jadi urang Filadelfia anu geus disucikeun.
Sanctify them through thy truth: thy word is truth. John 17:17.
Nyucikeun maranéhna ku kayaktian-Mantenan; pangandika-Mantenan teh kayaktian. Yohanes 17:17.
The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.
Kecap anu ditarjamahkeun jadi “nyucikeun” hartina ngajadikeun suci. Saratus opat puluh opat rébu éta bakal suci, sarta maranéhna bakal ngahontal kaayaan tabiat éta ku “bebeneran,” atawa bisa ogé disebut ku “pangandika”-Na, sabab Yesus téh Pangandika, jeung Anjeunna téh bebeneran.
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 mimiti aya Sang Sabda, sarta Sang Sabda aya sareng Allah, sarta Sang Sabda teh Allah. Anjeunna teh aya dina mimiti sareng Allah. Sagala perkara dijadikeun ku Anjeunna; sarta tanpa Anjeunna teu aya hiji-hijina oge anu dijadikeun tina sagala anu geus dijadikeun. Yohanes 1:1–3.
Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.
Perhatikeun yén ieu téh hal kahiji anu ditulis ku Yohanes dina Injilna. Tangtu waé ieu sajajar jeung hal kahiji anu ditulis dina Kajadian. Ieu nambihan kana kasaksian éta, ku cara ngaidentifikasi kalayan leuwih écés naon anu dinyatakeun dina Kajadian pasal hiji.
In the beginning God created the heaven and the earth. Genesis 1:1.
Mimiti Allah nyiptakeun langit jeung bumi. Kajadian 1:1.
The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.
Kecap anu ditarjamahkeun jadi “Allah” dina ayat kahiji téh bentuk jamak, ku kituna ti saprak “mimiti” pisan geus nétélakeun yén Allah téh leuwih ti hiji. “Dina mimiti” dina Injil Yohanes, Sang Sabda aya jeung Allah sarta nyaéta Allah. Jeung Sang Sabda éta téh Panji Nyipta.
Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.
Yesus teh Sabda, sarta Anjeunna ngahasilkeun Alkitab ku ngahijikeun kailahian jeung kamanusaan—kailahian diwujudkeun ku Roh Suci, jeung kamanusaan aya dina diri jalma-jalma anu nulis kecap-kecap dina kitab-kitab anu kudu dikirim ka jamaah-jamaah. Ku kituna, Alkitab téh mangrupakeun gabungan antara kamanusaan jeung kailahian, sakumaha Yesus. Alkitab, sanajan aya kalibetna manusa daging anu geus ragrag kana dosa, tetep suci, sarta ku kituna jalma-jalma anu nyeratna ogé suci.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Urang ogé miboga pangandika nubuat anu leuwih pasti; kana éta maranéh ngalakukeun anu hade lamun ngupingkeun kalayan ati-ati, saperti kana hiji cahaya anu nyinaran di tempat nu poék, nepi ka poé mimiti caang, sarta béntang isuk naék dina hate maranéh: Mimiti kieu kudu dipikanyaho, yén teu aya hiji nubuat dina Kitab Suci anu asalna tina panarjamahan sorangan. Sabab nubuat téh baheula lain datang ku kahayang manusa; tapi jalma-jalma suci ti Allah nyarita sakumaha maranéhna digerakkeun ku Roh Suci. 2 Petrus 1:19–21.
Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.
Sanajan para nabi téh jalma-jalma suci, maranéhna tetep manusa nu geus ragrag, sabab sakabéh jalma geus dosa jeung geus kakurangan tina kamulyaan Allah. Sanajan kitu, Alkitab téh mangrupakeun gabungan katiuhanan jeung kamanusaan, sarta éta suci, sabab Firman Allah sumping pikeun nétélakeun dina hirup-Na jeung dina Firman-Na nu tinulis yén kamanusaan nu dihijikeun jeung katiuhanan henteu dosa. Naon nu leres ngeunaan Alkitab, leres ogé ngeunaan Kristus, sabab Anjeunna téh Alkitab.
Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.
Isa nyandak kana diri-Na daging anu boga sipat dosa, jeung teu kungsi dosa, ku kituna méré conto yén kamanusaan anu dihijikeun jeung kaallahan henteu ngalakukeun dosa.
“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.
“Carita Betlehem téh hiji téma anu moal aya beakna. Di jerona nyumput ‘jero kabeungharan hikmat jeung pangaweruh Allah.’ Rum 11:33. Urang ngarasa gumun kana kurban Jurusalamet anu ngaganti tahta sawarga ku palungan, jeung pasamoan jeung malaikat-malaikat anu nyembah ku sato-sato kandang. Kasombongan jeung rasa cukup ku diri sorangan manusa ditegor ku ayana Anjeunna. Sanajan kitu, ieu kakara awal tina panghandap-handapan-Na anu ajaib. Pikeun Putra Allah, nyandak kodrat manusa gé tangtu geus jadi hiji panghinakeun anu ampir taya watesna, sanajan waktu Adam masih nangtung dina kaayaan teu salahna di Eden. Tapi Yesus narima kamanusaan nalika bangsa manusa geus dilemahkeun ku opat rebu taun dosa. Saperti unggal anak Adam, Anjeunna narima balukar tina jalanana hukum gedé turunan. Naon éta balukar téh dipintonkeun dina sajarah karuhun-karuhun-Na di bumi. Anjeunna sumping jeung turunan anu kitu pikeun babagi dina kasedihan jeung panggoda urang, sarta pikeun mere ka urang conto hirup anu teu boga dosa.” The Desire of Ages, 48.
Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.
Yesus teh Pangandika, sarta boh Yesus boh Alkitab mangrupakeun paduan kamanusaan jeung kaallahan. Nalika Yesus ngahasilkeun Alkitab salila mangabad-abad, Mantenna nempatkeun aturan-aturan di jero Alkitab sangkan jalma-jalma anu baris ngadangu, bisa ngadangu. Aturan-aturan anu ngatur Alkitab ogé mangrupakeun sipat-sipat tina tabiat Mantenna.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Dina Wahyu sakabéh kitab dina Alkitab patepung sarta réngsé. Di dieu aya panyampurnana tina kitab Daniel.” The Acts of the Apostles, 585.
The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?
Kecap “complement” hartina nyampurnakeun nepi ka sampurna. Kasaksian Daniel ditungtungan dina Wahyu, sahingga kasaksian Daniel jadi awalna jeung Wahyu jadi tungtungna. Awal Wahyu diulang deui dina tungtung Wahyu, jeung dina ayat kahiji Daniel pasal hiji aya peperangan antara Israil literal jeung Babul literal, anu dina éta Babul meunang; tapi dina panutupan sajarah mangsa kasempetan rahmat dina Daniel 11:45, 12:1, Babul rohani keur aya dina perang jeung Israil rohani, sarta dina tungtungna, Babul éléh jeung Israil unggul. Saperti halna jeung Yohanes dina kitab Wahyu, awal kasaksian Daniel saluyu jeung tungtung kasaksianna. Ku kituna, naon ari bebeneran?
Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.
Doktrin téh hiji kecap anu nandakeun naon anu ku sakelompok jalma percaya dipikaharti minangka anu bener. Tujuan atawa pamakéanana henteu diwatesanan ngan ukur kana Alkitab atawa Kristen. Dina nu disebut Kristen, sigana aya leuwih loba “doktrin” palsu batan anu sajati, sabab Babul rohani, kapausan, téh mangrupa kurungan unggal manuk anu najis jeung matak geuleuh, sarta éta manuk-manuk ngalambangkeun kajahatan, anu dipiara jeung ditutupan ku garéja-garéja ngaliwatan doktrin-doktrin palsu, saperti yén hukum geus dibatalkeun. Tapi aya doktrin anu sajati.
“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.
“Pikiran urang Béréa henteu disempitan ku prasangka. Maranéhna daék nalungtik kabeneran ajaran-ajaran anu diwawarkeun ku rasul-rasul. Maranéhna nalungtik Alkitab, lain ku sabab panasaran, tapi supaya maranéhna tiasa nyaho naon anu geus dituliskeun ngeunaan Al Masih anu dijangjikeun. Saban poé maranéhna ngariksa catetan-catetan anu diilhamkeun, jeung waktu maranéhna ngabandingkeun Kitab Suci jeung Kitab Suci, malaikat-malaikat sawarga aya di gigireun maranéhna, maparin caang ka pikiran maranéhna sarta mangaruhan hate maranéhna.”
“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.
“Di mana baé bebeneran Injil diwawarkeun, jalma-jalma anu kalawan jujur hayang ngalakukeun anu bener ditungtun kana nalungtik Kitab Suci kalayan daria. Lamun, dina pamandangan panutup sajarah dunya ieu, maranéhna anu ka maranéhna bebeneran-bebeneran ujian diwawarkeun, nuturkeun conto urang Berea, nalungtik Kitab Suci saban poé, sarta ngabandingkeun pesen-pesen anu ditepikeun ka maranéhna jeung firman Allah, mangka ayeuna bakal aya sajumlah gedé jalma anu satia kana parentah-parentah hukum Allah, padahal ayeuna mah anu kitu téh kawilang saeutik. Tapi lamun bebeneran-bebeneran Alkitab anu henteu dipikaresep ditepikeun, loba anu nolak pikeun ngayakeun panalungtikan ieu. Sanajan maranéhna henteu sanggup ngabantah pangajaran Kitab Suci anu écés, tapi maranéhna tetep némbongkeun kalemahan hate anu panggedéna pikeun nalungtik bukti-bukti anu dipasihkeun. Sabagian nganggap yén sanajan ajaran-ajaran ieu mémang leres, henteu pati penting naha maranéhna narima atawa henteu narima cahaya anyar éta, sarta maranéhna pageuh nyekel dongéng-dongéng anu matak pikabungaheun, anu dipaké ku musuh pikeun nyasabkeun jiwa-jiwa. Ku kituna pikiran maranéhna dibutakeun ku kasalahan, sarta maranéhna jadi kapisah ti sawarga.
“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.
“Sadayana bakal dihukum nurutkeun kana caang anu geus dipaparinkeun. Gusti ngutus para duta-Na mawa warta kasalametan, sarta jalma-jalma anu ngadéngé éta ku Mantenna bakal dipapatahan tanggung jawabna nurutkeun kumaha maranéhna nganggap kecap-kecap para abdi-Na. Jalma-jalma anu satia néangan bebeneran bakal nalungtik kalayan taliti, dina caang Firman Allah, kana doktrin-doktrin anu ditepikeun ka maranéhna.” Acts of the Apostles, 231, 232.
There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”
Aya “doktrin-doktrin” anu mangrupa “bebeneran-bebeneran Injil,” sarta éta perlu ditalungtik. Sababaraha di antarana, (lamun lain kabéhanana) mangrupakeun “bebeneran-bebeneran pangujian.” Sabat téh hiji bebeneran pangujian anu gampang kaharti. Aya doktrin anu leres jeung anu palsu. Sababaraha tina doktrin anu leres nampilkeun hiji pangujian ka jalma-jalma anu ngadéngé éta. Aya ogé hiji rupa bebeneran anu ditangtukeun pikeun hiji jaman anu tangtu. Bebeneran-bebeneran ieu disebut “bebeneran kiwari.”
“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
“Aya loba pisan bebeneran anu mulia anu kakandung dina Firman Allah, tapi anu diperlukeun ku domba ayeuna teh nya eta ‘bebeneran kiwari.’ Kuring geus ningali bahaya para utusan nyimpang tina pokok-pokok penting bebeneran kiwari, tuluy ngadumuk kana jejer-jejer anu henteu matak ngahijikeun domba jeung nyucikeun jiwa. Iblis di dieu bakal nyokot unggal kauntungan anu mungkin pikeun ngaruksak ieu pagawean.
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Tapi poko-poko bahasan saperti tempat suci, patalina jeung 2300 poé, parentah-parentah Allah jeung iman ka Yesus, kacida merenahna pikeun nerangkeun gerakan Advent baheula sarta némbongkeun naon kaayaan urang ayeuna, netepkeun iman jalma-jalma anu keur ragu, jeung méré kapastian ngeunaan mangsa hareup anu mulya. Ieu, anu remen ku abdi katingali, nya éta poko-poko utama anu sakuduna dipuseurkeun ku para utusan.” Early Writings, 63.
Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.
Urang Advent mindeng ngagunakeun petikan ieu pikeun nyingkahan naon anu sabenerna ditegaskan ku éta. Maranéhna ngabantah yén sagala hal anu kudu ditekenkeun dina amanat-amanat urang ngeunaan “bebeneran kiwari” téh ngan ukur tempat suci, 2300 poé, parentah-parentah, jeung iman ka Yesus. Maranéhna nyieun pamadegan ieu pikeun nyingkahan naon anu geus diidéntifikasi ngeunaan opat jejer ieu.
The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”
Tujuan tina opat bebeneran anu agung ieu nyaéta yén éta téh geus “dirarancang sampurna pikeun ngajelaskeun gerakan Advent jaman baheula sarta nembongkeun naon ari kaayaan urang ayeuna, netepkeun iman jalma anu ragu-ragu, sarta méré kapastian kana mangsa hareup anu mulya.” Opat doktrin bebeneran ayeuna ieu dirarancang pikeun nembongkeun yén awal Adventisme (gerakan Advent jaman baheula) ngagambarkeun ahir Adventisme (kaayaan urang ayeuna). Opat doktrin poko éta “dirarancang sampurna” pikeun ngajelaskeun prinsip yén ahir digambarkeun ku awal. Numutkeun kana ieu petikan ilham, ieu téh “bebeneran ayeuna” anu “dipikabutuh ku kawanan ayeuna.”
Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.
Israél baheula téh mangrupa awal Israél, ari Israél modéren téh mangrupa tungtungna. Israél harfiah baheula ngalambangkeun umat Advent Poé Katujuh ti mangsa ahir anu dimimitian dina taun 1798, nepi ka hukum Minggu. Saméméh kadatangan Kristus anu kahiji, “bebeneran kiwari” teu katempo ku urang Yahudi, sabab maranéhna buta (Laodikea) lantaran gumantung kana kabiasaan jeung tradisi.
“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.
“Urang hayang ngartos kana jaman anu keur urang hirup di jerona. Urang tacan satengah ngartosna. Urang tacan satengah narimana kana pikiran. Haté kuring ngageter dina diri kuring nalika mikirkeun sabaraha hebatna musuh anu kudu urang hadapi, jeung sabaraha teu saéna persiapan urang pikeun nyanghareupan anjeunna. Ujian-ujian anu dialaman ku urang Israil, jeung sikep maranéhna pas saméméh kadatangan Kristus anu kahiji, geus dipintonkeun ka kuring deui jeung deui pikeun ngajelaskeun kaayaan umat Allah dina pangalaman maranéhna saméméh kadatangan Kristus anu kadua—kumaha musuh néangan unggal kasempetan pikeun ngawasaan pikiran urang Yahudi, jeung ayeuna anjeunna keur narékahan pikeun ngabutakeun pikiran para palayan Allah, supaya maranéhna teu sanggup ngabédakeun bebeneran anu mulya.” Selected Messages, buku 2, 406.
According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.
Nurutkeun rujukan urang salajengna, urang Yahudi geus leungiteun paningal kana “bebeneran asal Allah,” sarta bebeneran asal éta pikeun urang Yahudi nya éta sajarah ngeunaan pangluputan ti Mesir. Sajarah pangluputan éta mangrupa bebeneran asal maranéhna, nya éta bebeneran anu diparentahkeun ka maranéhna pikeun diajarkeun ka barudakna sapanjang turunan maranéhna. Maranéhna gagal, sakumaha Adventisme ogé geus gagal. Pikeun maparkeun bebeneran ka urang Yahudi anu dibutakeun, Yesus nempatkeun bebeneran kana hiji raraga.
“In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.
Dina mangsa Jurusalamet, urang Yahudi geus kacida nutupan permata-permata mulya tina bebeneran ku runtah tradisi jeung dongéng, nepi ka mustahil ngabédakeun mana nu bener jeung mana nu palsu. Jurusalamet sumping pikeun ngabersihan runtah tahayul jeung kasalahan-kasalahan anu geus lila dipiara, sarta pikeun nempatkeun permata-permata firman Allah dina raraga bebeneran. Naon anu bakal dilakukeun ku Jurusalamet upama Anjeunna datang ka urang ayeuna, sakumaha Anjeunna sumping ka urang Yahudi? Anjeunna kudu ngalakukeun pagawean anu sarupa dina ngabersihan runtah tradisi jeung upacara. Urang Yahudi kacida kaganggu nalika Anjeunna ngalakukeun pagawean ieu. Maranéhna geus leungiteun paningal kana bebeneran Allah anu asal, tapi Kristus ngahirupkeun deui éta bebeneran sangkan katémbong. Ieu mangrupakeun pagawean urang pikeun ngabébaskeun bebeneran-bebeneran mulya Allah tina tahayul jeung kasalahan.
“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.
“Bebeneran anu mulya geus dikubur nepi ka teu katempo, sarta ku kasalahan jeung tahayul geus dijadikeun luntur cahayana jeung teu narik ati. Yesus nganyatakeun caang Allah, sarta nembongkeun kaéndahan pancaran bebeneran dina sakumna kamulyaan ilahiahna. Pikiran jalma-jalma anu jujur pinuh ku kagum. Hate maranéhna katarik ku rasa kanyaah anu suci ka Anjeunna anu ngaluarkeun permata-permata bebeneran sarta mintonkeun éta ka pangartina.”
“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.
“Urang Yahudi ngartos sabagian tina bebeneran, sarta ngajarkeun sabagian tina pangandika Allah; tapi maranéhna henteu ngartos jangkauan anu lega tina hukum Allah. Kristus nyingkirkeun runtah tradisi, sarta nembongkeun inti anu sajati jeung haté tina maksud-maksud Allah. Nalika Anjeunna ngalakukeun ieu, maranéhna jadi kacida ambekna nepi ka teu kaampeuh. Maranéhna nyebarkeun laporan-laporan palsu ti hiji kota ka kota séjén yén Kristus keur ngancurkeun pagawean Allah. Tapi nalika Yesus ngaleungitkeun wangun-wangun heubeul, Anjeunna mulangkeun deui bebeneran-bebeneran heubeul, nempatkeun éta dina raraga bebeneran. Anjeunna nyaluyukeun jeung ngahijikeun éta sadayana, ngajadikeun hiji sistem bebeneran anu lengkep jeung saimbang. Ieu téh pagawean anu dipigawé ku Jurusalamet urang; jeung ayeuna naon anu kudu urang lakukeun? Naha urang moal digawe saluyu jeung Kristus? Naha urang kudu diparéntah ku omongan kadéngé? Naha urang bakal ngantep gambaran-gambaran pikiran urang sorangan nyumputkeun tina urang cahaya Allah? Urang kudu maca kalayan taliti, ngadéngé kalayan ngarti, sarta ngajarkeun ka batur ogé perkara-perkara anu geus urang pelajari. Urang kudu salawasna lapar kana roti hirup, salawasna neangan cai hirup jeung salju Libanon, sangkan urang sanggup mingpin jalma-jalma ka cai-cai anu hirup, anu nyegerkeun, tina Cinyusu bebeneran.” Review and Herald, 4 Juni 1889.
At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.
Dina kadatangan-Na nu kahiji, Isa “ngadegkeun deui bebeneran-bebeneran heubeul, nempatkeunana dina karangka bebeneran. Anjeunna nyaluyukeun jeung ngahijikeun éta sakabéhna, nepi ka jadi hiji sistim bebeneran anu lengkep jeung simétris.” Isa ngagunakeun sajarah dina awal Israél baheula pikeun ngadegkeun deui bebeneran-bebeneran heubeul éta, sarta Anjeunna ngalakukeunana ku cara nyaluyukeun éta bebeneran-bebeneran (dumasar kana jejer) jeung ngahijikeunana babarengan (sacara sajajar, garis demi garis). Anjeunna ngalakukeun éta pikeun ngabébaskeun urang Yahudi tina adat-istiadat jeung tradisi anu geus ngabutakeun maranéhna. Sajarah éta nyaéta sajarah panungtungan Israél harfiah.
Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.
Adventisme keur ngulang sajarah panungtungan Israél baheula, jeung kerangka pikeun nempatkeun bebeneran kana tempatna supaya ngaleungitkeun kabutaan Laodikea tina tradisi jeung kabiasaan ayeuna keur dilaksanakeun, sakumaha waktu Kristus berinteraksi jeung urang Yahudi. “Bebeneran-bebeneran heubeul” kudu ditempatkeun kana “kerangka” bebeneran, supaya ngagabungkeun garis-garis nubuat jeung garis-garis nubuat séjénna, “garis demi garis” sacara sajajar, pikeun maksud kamungkinan ngabébaskeun hiji Laodikea tina kabutaanna. Kristus téh conto urang dina sagala hal.
There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.
Aya bebeneran dina Kitab Suci anu diidentifikasi minangka doktrin, jeung “aya loba bebeneran anu endah pisan,” tapi aya ogé “bebeneran ayeuna” anu mangrupakeun “ujian pikeun umat” tina “generasi” anu hirup dina waktu éta bebeneran diungkabkeun. Sacara profétis ieu kajadian dina generasi kaopat Adventisme, jeung “bebeneran ayeuna” “anu mangrupakeun ujian pikeun generasi ieu” lain ujian pikeun generasi-generasi awal Adventisme.
“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
“Aya dina Kitab Suci aya sawatara hal anu hésé kahartina, anu, nurutkeun kecap Petrus, dipulas ku jalma-jalma anu teu diajar jeung anu teu mantep nepi ka mawa kana karuksakan dirina sorangan. Bisa jadi urang moal sanggup, dina ieu kahirupan, ngajelaskeun harti unggal petikan Kitab Suci; tapi teu aya hiji-hiji ogé pokok penting tina bebeneran praktis anu bakal kasamaran ku misteri. Lamun waktuna geus datang, dina pangersa Allah, supaya dunya diuji ku bebeneran pikeun mangsa éta, pikiran-pikiran bakal digugah ku Roh-Na pikeun nalungtik Kitab Suci, malah bari puasa jeung bari neneda, nepi ka sambungan demi sambungan kapendak sarta dihijikeun dina hiji runtuyan anu sampurna. Unggal kanyataan anu langsung patali jeung kasalametan jiwa-jiwa bakal dijieun kacida écésna, nepi ka moal aya anu kudu kaliru atawa leumpang dina poék.”
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
“Salaku urang geus nuturkeun runtuyan nubuat, kayaktian anu diwahyukeun pikeun jaman urang geus katingali kalayan écés sarta geus dipedar. Urang tanggung jawab kana hak-hak istiméwa anu urang pikaresep jeung kana cahaya anu nyaangan jalan urang. Jalma-jalma anu hirup dina angkatan-angkatan baheula tanggung jawab kana cahaya anu diidinan caang ka maranéhna. Pikiran maranéhna digiatkeun ngeunaan rupa-rupa perkara dina Kitab Suci anu nguji maranéhna. Tapi maranéhna henteu ngartos kana kayaktian-kayaktian anu ku urang dipikaharti. Maranéhna henteu nanggung jawab kana cahaya anu maranéhna henteu gaduh. Maranéhna boga Alkitab, sakumaha urang boga; tapi waktuna pikeun kabukana kayaktian husus anu patalina jeung pamandangan panutup sajarah bumi ieu téh aya dina angkatan-angkatan panungtungan anu bakal hirup di bumi.
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.
“Bebeneran-bebeneran husus geus disaluyukeun kana kaayaan unggal turunan sakumaha maranéhna geus aya. Bebeneran kiwari, anu jadi ujian pikeun umat dina turunan ieu, lain jadi ujian pikeun umat dina turunan-turunan baheula pisan. Upama caang anu ayeuna nyaangan ka urang ngeunaan Sabat dina parentah kaopat geus dipasihkeun ka turunan-turunan jaman baheula, Allah tangtu bakal nanggungjawabkeun maranéhna kana éta caang.” Testimonies, jilid dua, 692, 693.
For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.
Pikeun maranéh anu bisa waé hayang mungkir yén aya opat generasi dina sajarah Adventisme, kuring nunjukkeun ka maranéh kana Tabel-tabel Habakuk. Hiji cara anu kacida basajana pikeun ngartos ieu kanyataan nyaéta yén ngaran Laodisea hartina hiji umat anu dihakiman. Mimiti Adventisme ngumumkeun dibukana panghakiman, jeung ahir Adventisme ngumumkeun ditutupna panghakiman. Ditutupna panghakiman lumangsung dina generasi katilu jeung kaopat.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Ulah nyieun keur maneh arca ukiran, atawa rupa naon baé tina sagala anu aya di sawarga luhur, atawa anu aya di bumi handap, atawa anu aya dina cai di handapeun bumi; ulah sujud ka dinya, jeung ulah ngabakti ka dinya; sabab Kami, PANGERAN Allah maneh, Allah anu timburu, ngukum kajahatan bapa-bapa ka anak-anakna nepi ka turunan katilu jeung kaopat tina jalma-jalma anu ngabencian ka Kami; sarta nembongkeun welas asih ka rébuan jalma anu nyaah ka Kami, jeung anu ngajaga parentah-parentah Kami. Budalan 20:4–6.
At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.
Dina panutup pangadilan, generasi panungtung Adventisme Laodikea (umat anu dihakiman) bakal dihakiman sarta dimuntahkeun kaluar tina sungut Gusti, sakumaha Israél baheula dina mangsa karuksakan Yérusalém. Doktrin-doktrin Alkitab téh mangrupa kayaktian-kayaktian, sarta aya ogé kayaktian pangujian, teras aya kayaktian kiwari. Kayaktian kiwari salawasna mangrupa kayaktian pangujian, tapi éta nandaan hiji kayaktian pangujian anu sacara husus dirarancang pikeun generasi anu keur hirup dina mangsa éta. Sanajan kitu, kanyataanana mah leuwih condong kieu: unggal kayaktian tina Firman Allah anu ku urang dipilih pikeun ditolak, ku kituna geus jadi hiji kayaktian pangujian anu kakara ku urang digagalan.
Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.
Yesus teh pangandika Allah, sarta Anjeunna teh kayaktian. Anjeunna maparin béja ka Pilatus yén alesan Anjeunna “sumping” “ka dunya” teh nyaéta pikeun “mere kasaksian kana kayaktian,” sarta yén sakur anu ngadangu sora-Na, “asalna ti kayaktian.” Kecap “kayaktian” anu ku Pilatus jeung Yesus diucapkeun teh asalna tina hiji kecap Ibrani anu ditarjamahkeun jadi “truth” sarta kapanggih saratus dua puluh tujuh kali dina Perjangjian Heubeul. Kecap Ibrani éta (H571) ditarjamahkeun kana rupa-rupa kecap basa Inggris, tapi salapan puluh dua kali ditarjamahkeun jadi “truth” dina Perjangjian Heubeul. Ieu téh salah sahiji kecap anu kacida jerona kakawasaanana, dina loba tingkatan.
The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!
Kecap nu ditarjamahkeun jadi “bebeneran” dina Perjangjian Heubeul diwangun ku tilu aksara Ibrani, sarta dina aksara Ibrani, unggal aksara miboga harti sorangan; ku kituna, kecap nu kabentuk tina éta aksara ngahijikeun harti gabungan tina unggal aksara pikeun ngahasilkeun harti pamungkas tina éta kecap. Kecap “bebeneran” diwangun ku tilu aksara Ibrani, nyaéta aksara kahiji tina alfabét Ibrani, hiji aksara di tengah, jeung aksara panungtung tina alfabét Ibrani. “Bebeneran” dina Perjangjian Heubeul dilambangkeun ku aksara kahiji jeung aksara panungtung tina alfabét, kalayan hiji aksara di tengah!
This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.
Ieu teh wangenan tina “aturan sebutan kahiji” dina Alkitab. Kahiji kalina hiji jejer ditepikeun téh mangrupa rujukan anu pangpentingna pikeun éta kecap, anu ibarat hiji binih, sarta ngandung sakabéh DNA anu diperlukeun pikeun ngahasilkeun sakabéh caritana. Rujukan anu pangpentingna kadua dina “aturan sebutan kahiji” téh nya éta rujukan panungtungan, sabab di dinya sakabéh carita anu mucunghul di antara awal jeung ahir dihijikeun. “Dina Wahyu sakabéh kitab dina Alkitab patepung jeung tamat,” sarta Wahyu téh kitab anu panungtungan dina Alkitab.
The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.
Kecap Ibrani pikeun “bebeneran” anu keur urang timbang dimimitian ku hurup “Aleph,” hurup ka tilu welasna nyaéta “Mem,” sarta hurup ka dua puluh duana, anu panungtung, nyaéta “Tav.” Tangtu waé, aya rupa-rupa nuansa dina watesan harti hurup-hurup ieu gumantung kana ahli basa mana anu dijadikeun rujukan pikeun éta harti, tapi watesan harti umumna kacida méré kateranganana.
א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.
א (Aleph): Hurup kahiji dina alfabét Ibrani, sarta mindeng dipatalikeun jeung kasatunggalan, jeung ngawakilan anu Ilahi jeung anu langgeng, ngalambangkeun patalina antara Allah jeung ciptaan.
מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.
م (Mem): Hurup ka tilu belas dina alfabét Ibrani sarta mindeng dipatalikeun jeung cai.
ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.
ת (Tav): Hurup panungtung dina alfabét Ibrani, sarta ngandung harti “tanda” atawa “isyarat.” Ieu mindeng dipatalikeun jeung konsép kasampurnaan atawa “segel” ciptaan. Dina basa Ibrani kuna, hurup Tav miboga wangun salib.
The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.
Kecap Ibrani anu ditarjamahkeun jadi “kabeneran” nu keur urang talingakeun diwangun ku tilu aksara, anu babarengan ngawakilan injil anu langgeng. Naon? Ieu gampang kawanoh lamun anjeun ngartos yén warta tilu malaikat téh injil anu langgeng. Ieu bisa kawanoh, sabab harti tina tilu aksara ieu ngawakilan warta tilu malaikat.
The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”
Malaikat kahiji dina Wahyu opat welas ngaidentifikasi Injil anu langgeng, tuluy nyarios ka sakuliah dunya supaya “sieun ka Allah” jeung ngamulyakeun Anjeunna ku jalan nyembah ka Nu Nyipta. Harti (Aleph), anu kahiji tina tilu éta aksara, nyaéta “Allah nu Ilahi, Langgeng, sarta minangka Nu Nyipta umat manusa, Allah anu ku manusa kudu dipikaajrih kalawan hormat tur disembah.”
Aleph represents the first angel’s message.
Aleph ngagambarkeun amanat malaikat kahiji.
The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.
Pesen malaikat nu kadua ngagero manusa pikeun kaluar ti Babulon, nandaan waktu nalika Roh Suci dicurahkeun, sarta ngaidéntifikasi pambrontakan Babulon. Harti tina (Mem) pakait jeung cai, (lambang tina pangleleran Roh) jeung éta téh hurup ka tilu welas dina alfabét, ari angka tilu welas mangrupa lambang pambrontakan, ku kituna ngaidéntifikasi Babulon. Mem ngawakilan pesen malaikat nu kadua.
The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.
Malaikat anu katilu maparin pangéling ka manusa sangkan ulah narima tanda sato galak, ngaidentifikasi dua golongan anu nyembah, sarta murka Allah. Harti tina (Tav) nyaéta yén éta ngalambangkeun hiji “tanda,” (tanda sato galak); éta ogé ngalambangkeun meterai ciptaan (meterai Allah). Wangun aksara éta sorangan nyarupaan salib. Tav ngalambangkeun warta malaikat anu katilu.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.
“Naon meterai Allah anu hirup, anu ditetepkeun dina tarang umat-Na? Eta teh hiji tanda anu tiasa dibaca ku malaikat, tapi henteu ku panon manusa; sabab malaikat nu ngabinasakeun kudu ningali ieu tanda panebusan. Pikiran anu wijaksana geus ningali tanda salib Kalvari dina putra-putri angkat Gusti. Dosa tina palanggaran kana hukum Allah geus dipiceun. Maranehna geus ngagem pakean panganten, sarta taat jeung satia kana sakabeh parentah Allah.
“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.
“Gusti moal maparin pangampura ka jalma-jalma anu nyaho kana bebeneran lamun maranéhna henteu ku omongan jeung ku lampah nurut kana parentah-parentah-Na.” Maranatha, 243.
The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.
Kecap Ibrani anu ditarjamahkeun jadi “bebeneran” diwangun ku tilu hurup anu masing-masing miboga harti sorangan. Tilu harti éta ogé mangrupa harti tina amanat tilu malaikat. Éta ogé mangrupa harti tina amanat malaikat kahiji, sabab amanat malaikat kahiji téh nya éta amanat dina awal Adventisme, sedengkeun amanat malaikat katilu téh nya éta amanat dina ahir Adventisme. Ku lantaran Yesus ngagambarkeun ahir ku awal, amanat malaikat kahiji ngandung sakabéh patokan nubuat tina amanat malaikat katilu. Ku kituna, harti tina tilu hurup Ibrani éta jadi lambang lain ngan ukur pikeun amanat malaikat katilu, tapi ogé jadi lambang pikeun amanat malaikat kahiji.
John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.
Yohanes dina Kitab Wahyu diparéntahkeun pikeun nyerat hal-hal anu harita keur lumangsung, sarta ku ngalakukeun kitu anjeunna sakaligus bakal nyerat hal-hal anu bakal kajadian dina mangsa nu bakal datang. Anjeunna nyatet mimiti pikeun ngagambarkeun ahir. Kalawan écés pisan, umat Advent Poé Katujuh geus dibéjaan supaya nalungtik jeung ngawawarkeun amanat kaum Millerit, nyaéta amanat malaikat kahiji. Dina nalungtik jeung ngawawarkeun éta bebeneran-bebeneran jeung éta sajarah, urang bakal keur ngawawarkeun amanat malaikat katilu sarta ngulang sajarah malaikat kahiji.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Allah henteu maparin ka urang hiji pekabaran anyar. Urang kudu ngawawarkeun pekabaran anu dina taun 1843 jeung 1844 ngaluarkeun urang ti gereja-gereja séjén.” Review and Herald, 19 Januari 1905.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.
“Sadaya amanat anu dipasihkeun ti taun 1840–1844 kudu dijadikeun pinuh ku daya ayeuna, sabab loba jalma anu geus leungit orientasina. Amanat-amanat éta kudu nepi ka sakumna garéja.” Manuscript Releases, jilid 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.
“Kayaktian-kayaktian anu ku urang ditarima dina taun 1841, ‘42, ‘43, jeung ‘44 ayeuna kudu dipaluruh jeung diproklamasikeun.” Manuscript Releases, volume 15, 371.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pépéling geus datang: Ulah aya naon-naon anu diidinan asup nu bakal ngaganggu pondasi iman anu ku urang geus terus diwangun ti saprak béja éta datang dina taun 1842, 1843, jeung 1844. Kuring aya dina béja ieu, sarta ti harita nepi ka ayeuna kuring geus nangtung di hareupeun dunya, satia kana caang anu geus dipasihkeun ku Allah ka urang. Urang henteu boga niat ngageserkeun suku urang tina panggung tempat éta ditetepkeun, nalika poé ka poé urang neangan PANGERAN ku doa anu daria, neangan caang. Naha aranjeun nyangka yén kuring bisa ngantunkeun caang anu geus dipasihkeun ku Allah ka kuring? Éta kudu jadi saperti Batu Karang anu Langgeng. Éta geus nungtun kuring ti saprak éta dipasihkeun.” Review and Herald, April 14, 1903.
The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.
Warta malaikat kahiji jeung sajarah nalika éta warta dipidangkeun sajajar sarta ngagambarkeun sajarah urang ayeuna—kalawan sawatara pangwatesan profétis. Duanana éta sajarah ogé dilambangkeun ku tilu hurup anu digunakeun ku Ahli Basa Ilahi pikeun ngawangun kecap “truth.” Jeung kecap “truth” éta ngawakilan Injil anu langgeng.
The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.
Sajarah kaum Millerit dina awal Adventisme ngawakilan malaikat kahiji, jeung sajarah dina ahir Adventisme anu diwakilan ku malaikat katilu téh mangrupa sajarah anu sajajar, tapi ngandung sawatara bédana.
The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”
Malaikat kahiji ngumumkeun dibukana pangadilan, sarta malaikat katilu ngumumkeun ditutupna pangadilan. Struktur nubuat anu jadi dasar mekarna sajarah Adventisme téh sarua, boh dina sajarah awalna boh dina tungtungna. Dina salah sahiji tungtung éta tiasa dipintonkeun yén éta nuturkeun tilu léngkah tina tilu malaikat nalika maranéhna sumping dina sajarah. Jeung tilu malaikat éta ogé nyaéta tilu hurup éta. Ku kituna, runtuyan kajadian nubuat dina duanana tungtung Adventisme didasarkeun kana tilu léngkah tina tilu malaikat, anu mangrupa titinggal jalan anu ogé dilambangkeun ku tilu hurup Ibrani éta anu ngawangun kecap “bebeneran.”
Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.
Alfa téh awal Adventisme, Oméga téh tungtung Adventisme, ari hurup anu aya di tengahna, nyaéta hurup ka-tilu belas, ku kituna nandakeun pamberontakan Adventisme ti mimiti nepi ka tungtungna.
We are instructed about where God’s way is:
Urang dipaparin parentah ngeunaan di mana ayana jalan Allah:
Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.
Marga Gusti, nun Allah, aya di tempat suci: saha Allah anu sakitu agungna saperti Allah urang? Jabur 77:13.
In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”
Dina tempat suci urang manggihan yén jalan Allah téh sarua tilu léngkahna jeung tilu amanat malaikat. Di palataran, sieun ka Allah ngabalukarkeun hiji jalma mawa kurban jeung meunangkeun pembenaran. Di Rohangan Suci, panyucian dilambangkeun ku kahirupan doa anu dilambangkeun ku altar menyan, kahirupan diajar anu dilambangkeun ku méja roti sajian, jeung kahirupan palayanan anu dilambangkeun ku kaki dian. Rohangan Nu Maha Suci ngalambangkeun pangadilan. Lamun urang miboga sieun ka Allah sakumaha dilambangkeun dina amanat malaikat kahiji, urang néangan pembenaran di handapeun salib, di palataran. Lamun urang geus dibenarkeun (dijadikeun bener), urang hirup dina kabaruan kahirupan anu disucikeun (tumuwuh dina kasucian) sakumaha dilambangkeun ku Rohangan Suci. Rohangan Suci ngalambangkeun pagawéan saurang Kristen sakumaha dilaksanakeun ku kaum Millerite salila amanat malaikat kadua anu dibarengan ku Seruan Tengah Peuting. Sanggeus dibenarkeun jeung disucikeun, urang geus disiapkeun pikeun pangadilan anu dilambangkeun ku Rohangan Nu Maha Suci. Tilu léngkah tempat suci, anu ngalambangkeun, di antara hal-hal séjén, tilu istilah téologis—pembenaran, panyucian, jeung pemuliaan—sarta ogé ngalambangkeun tilu amanat malaikat, jeung tangtu ogé ngalambangkeun amanat malaikat kahiji, sarta tangtu ogé ngalambangkeun tilu hurup anu dipaké pikeun ngawangun kecap “truth.”
In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”
Di pakarangan tempat suci, urang manggihan ogé katilu léngkah éta. Léngkah kahiji asup ka tempat suci kudu ngagambarkeun léngkah panungtungan tina tempat suci, sakumaha malaikat kahiji sajajar jeung malaikat katilu. Léngkah kahiji di pakarangan nyaéta meuncit kurban, ngalambangkeun pangbeneran. Léngkah kadua nyaéta bejana pambasuhan, tempat gajih (dosa) dipiceun sarta kurban éta disucikeun saméméh léngkah-léngkah panungtungan. Cai dina bejana pambasuhan téh mangrupa ciri tina léngkah kadua. Léngkah katilu nyaéta kurban beuleuman anu sajatina, anu ngalambangkeun Kristus dina kayu salib, tempat pangadilan diréngsékeun. Katilu léngkah anu sarua aya dina léngkah kahiji tina tempat suci, sakumaha katilu léngkah anu sarua aya dina amanat malaikat kahiji. Prinsip alfa jeung omega aya di jero tempat suci, sakumaha éta aya dina amanat tilu malaikat, sakumaha éta aya dina aksara-aksara anu ngawangun kecap “truth.”
The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.
Nubuat 2300 taun miboga struktur anu sarua pisan. Nubuat éta dimimitian ku tilu kaputusan sarta réngsé dina datangna amanat malaikat katilu dina 22 Oktober 1844. Nubuat éta ngécéskeun lima garis nubuat, sarta sajarah dina awal nubuat 2300 taun ngagambarkeun sajarah panungtungan tina masing-masing éta lima nubuat. Mimiti jeung tungtung tina sakabéh nubuat 2300 taun miboga tilu kaputusan, sarta éta réngsé ku tilu amanat.
The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.
Mimiti nubuat dina taun 457 SM lumangsung dina mangsa kasusah sarta nyadiakeun jalan pikeun urang Yahudi mulang jeung ngawangun deui Bait Allah jeung kota. Luyu jeung éta ramalan, 49 taun ti harita sanggeus pagawéan anu dimimitian dina taun 457 SM, éta pagawéan réngsé dina mangsa kasusah. Mimiti tina 49 taun éta ngagambarkeun ahir tina 49 taun éta.
457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.
457 SM nandaan awalna nubuat anu nétélakeun pangurapan Kristus dina waktos Anjeunna dibaptis. Pangurapan-Na nandaan mimitina padamelan-Na pikeun ngumpulkeun hiji umat sangkan maranéhna jadi warga Yerusalem Anyar, lain Yerusalem Heubeul, sakumaha Israél baheula dihimpun pikeun ngawangun deui Yerusalem sacara harfiah dina taun 457 SM.
457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.
Taun 457 SM ogé nandaan awalna nubuat anu netepkeun iraha Kristus bakal disalib. Sister White ngajajarkeun sajarah salib jeung Kakecewaan Agung tanggal 22 Oktober 1844, sarta anjeunna ogé ngajajarkeun sajarah pameuntasan Laut Beureum jeung Kakecewaan Agung. Dina taun 457 SM aya hiji kakecewaan anu ngalambangkeun kakecewaan urang Ibrani di Laut Beureum, Kakecewaan Agung pikeun umat Advent, kakecewaan para murid dina waktu salib, jeung kakecewaan Ezra dina taun 457 SM.
“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.
“Ezra ngarep-ngarep yen bakal ana wong akèh sing bali menyang Yérusalèm, nanging cacahé wong sing nanggapi panggilan iku sithik banget nganti nguciwakaké. Akeh wong sing wis nduwèni omah lan lemah padha ora gelem ngurbanaké bandha-bandha mau. Wong-wong mau tresna marang katentreman lan kasenengan urip, lan wis rumangsa cukup marem kanggo tetep manggon ana ing kono. Tuladha wong-wong mau dadi pepalang tumrap wong liya sing satemené bisa waé milih kanggo nyawijèkaké nasibé karo para wong sing lagi maju lumantar iman.” Prophets and Kings, 612.
457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.
Taun 457 SM ogé nandaan mimiti nubuat anu nangtukeun iraha Israél kuna bakal dipasrahkeun ku Allah sarta Injil bakal dibawa ka bangsa-bangsa kapir, anu nandaan ahir hiji mangsa kasempetan husus salila 490 taun, hususna pikeun Israél kuna. Ku kituna, taun 457 SM nandaan mimiti mangsa kasempetan maranéhna, jeung taun 34 M nandaan ahir mangsa kasempetan maranéhna, anu jadi perlambang yén mangsa kasempetan Adventisme dimimitian dina taun 1844 sarta réngsé dina hukum Minggu.
There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.
Aya sawatara deui nubuat waktu internal dina nubuat 2300 taun, tapi éta kabéh ngandung tandatangan Alfa jeung Omega. Mimiti maranéhna ngagambarkeun tungtung maranéhna.
It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.
Penting pikeun dicatet yén Israél baheula dijadikeun pangreksa titipan hukum Allah, sareng Israél modérn dijadikeun lain ngan saukur pangreksa titipan hukum-Na, tapi ogé pangreksa titipan nubuat-nubuat-Na. Nalika Gusti ngadamel perjangjian sareng Israél baheula, Anjeunna ngajadikeun maranéhna pangreksa titipan Sapuluh Parentah sakumaha ditulis dina dua loh batu. Nalika Anjeunna ngadamel perjangjian sareng Israél modérn dina sajarah Millerit, Anjeunna ngajadikeun maranéhna pangreksa titipan firman nubuat-Na sakumaha digambarkeun dina dua loh Habakuk anu diwakilan ku bagan para panaratas taun 1843 sareng 1850. Mimiti Israél baheula ngalambangkeun mimiti Israél modérn.
“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.
PANGERAN nyaur umat-Na, Israil, sarta misahkeun maranéhna ti dunya, supaya Mantenna tiasa maparin ka maranéhna hiji kapercayaan suci. Mantenna ngajadikeun maranéhna pangreksa hukum-Na; sarta Mantenna ngararancang ngaliwatan maranéhna pikeun ngajaga di antara umat manusa pangaweruh ngeunaan diri-Na. Ngaliwatan maranéhna cahaya sawarga kuduna mancarkeun ka tempat-tempat poék di bumi, sarta hiji sora kuduna kadéngé ngagero ka sakumna bangsa supaya maranéhna balik ti panyembahan brahala maranéhna pikeun ngabakti ka Allah anu hirup jeung anu sajati.
“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.
“Lamun urang Ibrani satia kana kapercayaan anu dipasrahkeun ka maranéhna, tangtu maranéhna bakal jadi hiji kakuatan di dunya. Allah bakal jadi pangjaga maranéhna, sarta Anjeunna bakal ngangkat maranéhna leuwih luhur ti sakumna bangsa séjén. Kakawasaan jeung kayaktian-Na bakal dinyatakeun ngaliwatan maranéhna, sarta maranéhna bakal nangtung dina pamaréntahan-Na anu wijaksana jeung suci minangka conto kaunggulan pamaréntahan-Na luhur batan unggal rupa panyembahan brahala. Tapi maranéhna henteu nyepeng pageuh perjangjian maranéhna jeung Allah. Maranéhna nuturkeun prak-prakan ibadah brahala bangsa-bangsa séjén; sarta gantina ngajadikeun ngaran Nu Nyipta maranéhna jadi pujian di bumi, maranéhna malah nyababkeun éta ngaran jadi hina.”
“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.
“Tapi maksud Allah kudu dilaksanakeun. Pangaweruh ngeunaan pangersa-Na kudu ditepikeun ka sakuliah dunya. Allah ngadatangkeun leungeun panindesan ka umat-Na, sarta nyebarkeun maranéhna jadi tawanan di antara bangsa-bangsa. Dina kasangsaraan, loba di antara maranéhna tobat tina palanggaran-palanggaranana, sarta neangan PANGERAN. Ku kituna, sanggeus sumebar ka nagara-nagara bangsa kapir, maranéhna nyebarkeun pangaweruh ngeunaan Allah anu sajati.”
“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.
“Dina ieu, Allah geus nyaur garéja-Na, sakumaha Anjeunna nyaur Israél baheula, sangkan nangtung jadi hiji cahaya di bumi. Ku péso badag kayaktian anu kuat,—amanat malaikat kahiji, kadua, jeung katilu,—Anjeunna geus misahkeun hiji umat ti garéja-garéja jeung ti dunya, pikeun mawa maranéhna kana kadeketan anu suci jeung Anjeunna. Anjeunna geus ngajadikeun maranéhna panyimpen hukum-Na, sarta geus masrahkeun ka maranéhna kayaktian-kayaktian agung tina nubuat pikeun mangsa ieu. Saperti wahyu-wahyu suci anu dipercayakeun ka Israél baheula, ieu téh hiji amanat suci anu kudu ditepikeun ka dunya.
“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.
“Nabi ngandika yén malaikat nu kahiji bakal nepikeun béjana ka ‘saban bangsa, jeung kaom, jeung basa, jeung rahayat.’ Pangéling-ngéling malaikat nu katilu, anu mangrupa bagian tina éta warta tilu rangkep anu sarua, sarta mangrupa warta pikeun mangsa ieu, moal kirang sumebarna. Panji anu dina éta kaserat, ‘Parentah-parentah Allah jeung iman ka Yesus,’ kudu diangkat saluhur-luhurna. Kakuatan warta nu kahiji jeung nu kadua kudu dikuatkeun dina nu katilu. Dina nabi éta digambarkeun minangka keur diproklamasikeun ku sora tarik ku hiji malaikat anu ngapung di tengah langit, sarta éta bakal narik perhatian dunya.”
“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.
“Ancaman anu pangpikaresepeunana anu kantos ditepikeun ka manusa fana kapanggih dina amanat malaikat katilu. Tangtu éta teh dosa anu pohara pikageriheun anu ngagerakkeun murka Allah anu henteu kahijikeun jeung welas asih. Nanging, manusa henteu diantep dina poék ngeunaan perkara anu penting ieu; panggeuing ngalawan nyembah ka sato galak jeung gambarna kudu dibewarakeun ka sakuliah dunya saméméh datangna panghukuman-panghukuman Allah, supaya sakumna jelema terang ku naon panghukuman-panghukuman éta ditimpakeun, sarta supaya maranéhanana meunang kasempetan pikeun luput.” Signs of the Times, January 25, 1910.
The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.
Dihasilkanna dua méja pikeun minuhan Habakuk pasal dua téh mangrupa kacumponan sababaraha nubuat.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.
Abdi baris nangtung dina pangawal abdi, sarta nempatkeun diri dina munara, jeung rek nyaring niténan pikeun ningali naon anu ku Mantenna bade diucapkeun ka abdi, jeung naon anu kedah ku abdi diwaler nalika abdi dipaparin pangwawadi. Jeung PANGERAN ngawaler ka abdi, sarta ngandika, Tulis eta tetenjoan, jeung écéskeun dina papan-papan, supaya anu maca eta bisa lumpat. Sabab eta tetenjoan teh masih pikeun waktu anu geus ditangtukeun, tapi dina tungtungna eta bakal nyarita, sarta moal ngabohong: sanajan sigana lila, antosan eta; sabab eta pasti bakal datang, moal méré kalaan.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Titenan, jiwana manéhna anu ngagedéan ku kasombongan teh henteu lempeng dina dirina; ari anu bener mah bakal hirup ku iman-na. Habakuk 2:1–4.
The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.
Dijieunna boh bagan pelopor 1843 boh bagan pelopor 1850 teh mangrupa hiji pameuhan nubuat. Panalungtikan kana Tabel Habakuk mere bukti anu kacida nyukupanana ngeunaan ieu. Tapi ieu petikan dina Habakuk mere sumbangan anu penting kana ieu perkara dina sawala urang.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Kuring geus ningali yén bagan taun 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu meunang dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Mantenna; yén panangan-Na aya di dinya sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu tiasa ningali éta, dugi panangan-Na dipiceun.” Early Writings, 74, 75.
After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.
Sanggeus 1843, Gusti masihan parentah sangkan nyieun bagan séjén, tapi yén bagan kahiji (1843) teu meunang dirobah, iwal ku ilham.
“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Kuring nempo yén bebeneran kudu dijadikeun écés dina papan-papan, yén bumi jeung sakabéh eusina kagungan Gusti, sarta yén sarana anu diperlukeun ulah dihemat pikeun ngajadikeunana écés. Kuring nempo yén bagan heubeul éta dipingpin ku Gusti, jeung yén teu hiji inohongna ogé meunang dirobah iwal ku ilham. Kuring nempo yén inohong-inohong dina bagan éta sakumaha anu dipikahayang ku Allah, jeung yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara inohong, supaya taya saurang ogé ningalina nepi ka panangan-Na dipiceun.” Spalding and Magan, 2.
While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.
Nalika cicing jeung Sadérék Nichols (anu nyieun bagan 1850), dina mangsa anjeunna nyieun éta bagan, Sister White nyarios yén anjeunna ningali bagan 1850 dina Alkitab.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Kuring ningali yén Allah aya dina medalna bagan ku Sadérék Nichols. Kuring ningali yén aya hiji nubuat ngeunaan bagan ieu di jero Alkitab, jeung lamun bagan ieu dimaksudkeun pikeun umat Allah, lamun éta cekap pikeun nu saurang, maka éta ogé cekap pikeun nu séjén, jeung lamun nu saurang merlukeun bagan anyar anu digambar dina ukuran anu leuwih gedé, sakabéh ogé merlukeunana sarua gedéna.” Manuscript Releases, jilid 13, 359.
Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”
Habakuk geus maréntahkeun, “Tulis éta tetenjoan, sarta jadikeun éta écés dina loh-loh.” Dua loh dina Habakuk téh mangrupa lambang tina pajangjian anu dijieun ku Allah jeung Adventisme nalika Mantenna ngajadikeun maranéhna pangreureuhan amanat pikeun nampa nubuat-nubuat-Na, sakumaha Mantenna ogé ngalakukeun nalika Anjeunna ngiket pajangjian jeung Israél baheula sarta maparin dua loh hukum jeung tanggung jawab pikeun jadi pangreureuhan amanat hukum éta. Tapi Habakuk nandaan dua golongan anu nyembah dina patalina jeung loh-loh anu kudu ngajadikeun éta tetenjoan écés. Hiji golongan, anu “jiwana ngagedékeun diri” sarta “teu bener,” jeung golongan séjén anu diidentifikasi minangka “anu adil” anu “bakal hirup ku iman-Na.”
The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:
Konteks Habakkuk nétélakeun yén jalma-jalma anu dibenerkeun hirup ku hiji iman anu dumasar kana Firman nubuat, sakumaha dilambangkeun ku dua loh, sarta ku kituna jalma-jalma anu henteu dibenerkeun geus nampik awal mula Adventisme. Pokok anu hayang ku sim kuring ditegaskan dumasar kana hiji petikan anu kungsi urang tinimbangan sawatara waktu ka tukang. Kieu eusina:
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Tapi poko-poko perkara saperti Bait Suci, dina patalina jeung 2300 poé, parentah-parentah Allah jeung iman ka Yesus, kacida sampurnana pikeun nerangkeun gerakan Advent baheula sarta némbongkeun naon kaayaan urang ayeuna, netepkeun iman jalma-jalma anu ragu-ragu, jeung mere kapastian ngeunaan mangsa hareup anu mulya. Ieu, ku sim kuring remen katempo, nya éta poko-poko utama anu kuduna dipuseurkeun ku para utusan.” Early Writings, 63.
We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.
Urang kakara marios sakabéh opat bebeneran ieu: Bait Suci, 2300 poé, parentah-parentah Allah, jeung iman ka Yesus. Urang nempatkeun sakabéh opat bebeneran ieu kana raraga bebeneran anu geus “diitung kalayan sampurna pikeun ngajelaskeun gerakan Advent baheula sarta némbongkeun naon posisi urang ayeuna.” Éta raraga téh “aturan ngeunaan panyebatan anu kahiji,” éta téh tandatangan Alfa jeung Omega, sarta éta téh raraga bebeneran, sabab kecap “bebeneran” ngandung tandatangan anu sarua pisan jeung sakabéh opat bebeneran anu diidéntifikasi minangka “bebeneran kiwari” anu dirancang pikeun ngajelaskeun awalna Adventisme.
If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.
Upami teu aya deui nu séjén, ieu hartina yén kecap nu ditarjamahkeun jadi “truth” anu keur urang talungtik téh mangrupa raraga tina Injil langgeng, sarta éta téh raraga pikeun amanat panggeuing panungtungan, sarta éta téh raraga tina amanat malaikat katilu, sarta éta téh mangrupa bagian anu gedé tina Wahyu Yesus Kristus.
The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.
Pesen panggeuing ahir anu dipidangkeun minangka Wahyu Yesus Kristus dina tilu ayat kahiji tina Wahyu pasal hiji, dipapaykeun deui pikeun kadua kalina dina ahir kitab Wahyu. Ahir kitab Wahyu nyaksian ayat-ayat kahiji tina Perjanjian Old sareng ogé ayat-ayat panungtung tina Perjanjian Old. Ku opat rujukan éta, ku ngagunakeun aturan ilahi ngeunaan nempatkeun garis nubuat dina luhur garis nubuat, bisa dicindekkeun yén pesen panggeuing ahir aya patalina jeung hubungan Sang Panyipta jeung mahluk-mahluk ciptaan-Na. Ieu aya patalina jeung kakawasaan ciptaan-Na. Ieu aya patalina jeung kumaha kakawasaan ciptaan-Na ditepikeun ka garéja-Na. Ieu aya patalina jeung sipat Kaallahan anu nandaan ahir jeung awal. Ieu téh hiji pesen anu sumping pas saméméh ditutupna mangsa pangadilan jeung leuwih ti éta. Lamun dipaluruh babarengan, ieu téh ngeunaan kakawasaan ciptaan Allah! Jeung sebutan anu kahiji ngeunaan kakawasaan ciptaan-Na aya dina awal Kajadian pasal hiji, ti ayat kahiji nepi ka pasal kadua ayat tilu.
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.
Mimitina Allah nyiptakeun langit jeung bumi. Jeung bumi can miboga wangun, sarta kosong; jeung poek nutupan beungeut jero samudra. Jeung Roh Allah ngalayang di luhur beungeut cai.
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. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
Jeung Allah ngandika, “Mugia aya caang”; tuluy aya caang. Jeung Allah ningali éta caang, yén éta téh hade; sarta Allah misahkeun caang ti gelap. Jeung Allah nyebut caang éta Beurang, jeung gelap éta ku Mantenna disebut Peuting. Jeung mangsa sareupna jeung mangsa isukna, éta téh poé kahiji.
And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.
Jeung Allah nimbalan, “Sing aya cakrawala di tengah-tengah cai, sarta éta kudu misahkeun cai ti cai.” Ku sabab kitu Allah ngadamel cakrawala, tuluy misahkeun cai anu aya di handapeun cakrawala ti cai anu aya di luhur cakrawala; sarta kitu jadina. Jeung Allah nyebut cakrawala éta Langit. Jeung sore jeung isuk, nya éta poé kadua.
And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.
Jeung Allah ngandika, “Mugia cai anu aya di handapeun langit dikumpulkeun ka hiji tempat, supaya tanah garing nembongan.” Sarta jadi kitu. Jeung Allah nyebut tanah garing éta Bumi; ari kumpulan cai-cai éta ku Mantenna dingaranan Laut. Jeung Allah ningali yén éta téh hade. Jeung Allah ngandika, “Mugia bumi ngaluarkeun jukut, tutuwuhan anu ngahasilkeun siki, jeung tangkal buah anu ngahasilkeun buah nurutkeun jinisna, anu siki-sikina aya dina dirina sorangan, di bumi.” Sarta jadi kitu. Jeung bumi ngaluarkeun jukut, tutuwuhan anu ngahasilkeun siki nurutkeun jinisna, jeung tangkal anu ngahasilkeun buah, anu siki-sikina aya dina dirina sorangan, nurutkeun jinisna. Jeung Allah ningali yén éta téh hade. Jeung peuting jeung isuk jadi poé katilu.
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.
Jeung Allah ngandika, “Mugia aya cahaya-cahaya di cakrawala langit pikeun misahkeun beurang ti peuting; sarta mugi eta-eta jadi pikeun tanda-tanda, jeung pikeun mangsa-mangsa, jeung pikeun poe-poe, jeung taun-taun. Jeung mugi eta-eta jadi cahaya-cahaya di cakrawala langit pikeun nyaangan bumi.” Sarta kitu jadina. Jeung Allah ngajadikeun dua cahaya anu gede; cahaya anu leuwih gede pikeun marentah beurang, jeung cahaya anu leuwih leutik pikeun marentah peuting; Anjeunna ngajadikeun bentang-bentang oge. Jeung Allah nempatkeun eta-eta di cakrawala langit pikeun nyaangan bumi, sarta pikeun marentah kana beurang jeung kana peuting, jeung pikeun misahkeun caang ti poek; sarta Allah ningali yen eta teh hade. Jeung datanglah burit sarta isuk, nya eta poe kaopat.
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.
Jeung Allah ngandika, “Cai sina ngaluarkeun kalawan lobana mahluk nu gerak, anu boga hirup, sarta manuk-manuk anu bisa ngapung di luhur bumi, dina cakrawala langit anu kabuka.” Jeung Allah nyiptakeun lauk-lauk paus anu gedé, sarta sagala mahluk hirup anu gerak, anu dikaluarkeun ku cai kalawan lobana, nurutkeun jinisna masing-masing, sarta sagala manuk jangjang nurutkeun jinisna masing-masing; jeung Allah ningali yén éta téh hadé. Jeung Allah ngaberkahan maranéhna, saur-Na, “Baranahan, sarta tumaninah, jeung pinuhan cai di sagara-sagara, sarta manuk-manuk sina tumaninah di bumi.” Jeung peuting jadi, jeung isuk jadi, éta poé kalima.
And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. 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 1:1–2:3.
Jeung Allah ngandika, “Mugia bumi ngaluarkeun mahluk hirup nurutkeun kana jinisna: ingon-ingon, sasatoan nu ngarayap, jeung sato galak di bumi nurutkeun kana jinisna.” Geus kitu jadina. Jeung Allah ngadamel sato galak di bumi nurutkeun kana jinisna, ingon-ingon nurutkeun kana jinisna, jeung sagala nu ngarayap dina bumi nurutkeun kana jinisna; sarta Allah ningali yén éta téh hade. Jeung Allah ngandika, “Hayu Urang ngadamel manusa nurutkeun gambar Urang, nurutkeun sasaruaan Urang; sarta maranéhna kudu ngawasa lauk-lauk di laut, manuk-manuk di awang-awang, ingon-ingon, sakumna bumi, jeung sagala nu ngarayap dina bumi.” Ku kituna Allah nyiptakeun manusa nurutkeun gambar-Na sorangan; nurutkeun gambar Allah Anjeunna nyiptakeun anjeunna; jalu jeung bikang Anjeunna nyiptakeun maranéhna. Jeung Allah ngaberkahan maranéhna, sarta Allah ngandika ka maranéhna, “Kudu maruah, baranahan, ngeusian bumi, jeung nalukkeun éta; sarta kudu ngawasa lauk-lauk di laut, manuk-manuk di awang-awang, jeung unggal mahluk hirup nu obah di bumi.” Jeung Allah ngandika, “Tingali, Kami geus maparin ka maranéh sakur tutuwuhan nu ngahasilkeun siki, nu aya dina sakuliah beungeut bumi, jeung unggal tangkal nu buahna ngandung siki; éta kabéh jadi kadaharan pikeun maranéh. Jeung ka unggal sato di bumi, ka unggal manuk di awang-awang, jeung ka sagala nu ngarayap dina bumi, nu aya nyawana, Kami geus maparin sakur jukut hejo jadi kadaharan.” Geus kitu jadina. Jeung Allah ningali sagala rupa anu geus didamel ku Mantenna, sarta tingali, éta téh kacida hadéna. Jeung peuting jeung isuk téh poé kagenep. Ku kituna langit jeung bumi geus réngsé, kitu deui sakumna eusina. Dina poé katujuh Allah ngaréngsékeun padamelan-Na anu geus didamel ku Mantenna; sarta dina poé katujuh Mantenna reureuh tina sakumna padamelan-Na anu geus didamel ku Mantenna. Jeung Allah ngaberkahan poé katujuh, sarta nguduskeun éta, sabab dina éta Mantenna geus reureuh tina sakumna padamelan-Na anu diciptakeun jeung didamel ku Allah. Kajadian 1:1–2:3.
The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.
Ayat-ayat saméméhna ngagambarkeun sakabéh kasaksian ciptaan, negeskeun yén firman Allah miboga kakawasaan pikeun nyipta.
Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.
Mugi sakumna bumi sarieuneun ka PANGERAN; mugi sakumna pangeusi dunya ngarasa hormat jeung ajrih ka Anjeunna. Sabab Anjeunna nimbalan, tuluy jadi; Anjeunna marentahkeun, tuluy tetep nangtung pageuh. Jabur 33:8, 9.
The same creative power that made the world is employed by Christ to transform men.
Kakawasaan nu nyipta anu sarua, nu ngajadikeun dunya, dipaké ku Kristus pikeun ngarobah manusa.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
“Tanaga cipta anu nyaur alam-alam semesta supaya jadi aya téh aya dina pangandika Allah. Pangandika ieu maparin kakawasaan; éta ngalahirkeun kahirupan. Unggal parentah téh mangrupa jangji; lamun ditarima ku kahayang, dipiara kana jiwa, éta mawa babarengan jeung dirina kahirupan ti Anu Teu Aya Watesna. Éta ngarobah tabiat jeung nyipta deui jiwa nurutkeun gambar Allah.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.
“Hirup anu dipaparinkeun ku cara kitu téh ku cara anu sarua dipiara. ‘Ku unggal pangandika anu medal tina baham Allah’ (Mateus 4:4) manusa bakal hirup.” Education, 126.
The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.
Wahyu Yesus Kristus nekenkeun kumaha Firman Allah ditepikeun ka manusa. Eta asalna ti Rama, ka Putra, ka hiji malaikat, ka saurang nabi anu nyeratna sarta ngirimkeunana ka jamaah-jamaah. Prosés panyampaian anu dipedar dina awal jeung ahir kitab Wahyu ogé digambarkeun ku tangga Yakub kalawan para malaikat naék jeung turun dina tangga éta. Eta ogé digambarkeun ku dua pipa emas milik Zakaria anu mawa minyak kana tempat suci. Prosés panyampaian antara Allah jeung manusa mangrupa hiji poko dina nubuat Alkitab, sarta amanat anu dipancarkeun ngandung kakawasaan nyipta anu ngajadikeun jagat raya. Dina prosés panyampaian dina pasal kahiji kitab Wahyu, kudu kaharti yén amanat anu diturunkeun ka jamaah-jamaah ngandung kakawasaan pikeun ngarobah hiji Laodikea jadi hiji Filadelfia.
Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”
Naha urang nimbangkeun awal atawa ahir tina Perjangjian Heubeul atawa Perjangjian Anyar, pesenna sarua kénéh. Allah keur nepikeun amanat panggeuing panungtungan, sarta amanat ieu ngandung kakawasaan cipta Allah lamun didangu jeung dijaga ku jalma-jalma anu ngadéngéna. Amanat anu ngalaksanakeun ieu ditempatkeun dina raraga ilahi tina Alfa jeung Omega. Mimiti, tengah, jeung tungtung. Tilu hurup Ibrani anu ngahiji pikeun ngawangun kecap “kabeneran” nyaéta Injil langgeng, sarta hurup-hurup éta jeung harti-hartina, jeung kecap anu dihasilkeun ku éta nalika dihijikeun silih jeung silih ngalambangkeun prinsip éta, kitu deui Anjeunna anu Alfa jeung Omega. Ieu nekenkeun kakawasaan cipta-Na. Tilu kecap panungtungan tina carita ciptaan, masing-masing dimimitian ku tilu hurup éta, dina runtuyan anu nyusun kecap “kabeneran.”
The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.
Tilu kecap anu jadi panutup carita ciptaan dimimitian ku tilu aksara anu babarengan ngawangun kecap “bebeneran.” Tilu kecap panungtung dina ayat éta dimimitian ku aksara א (Aleph), מ (Mem), jeung ת (Tav) sacara runtuy. Tilu kecap éta ditarjamahkeun minangka “Allah,” “nyiptakeun,” jeung “ngadamel.” Tilu kecap ieu masing-masing dimimitian ku aksara א (Aleph), מ (Mem), jeung ת (Tav) dina runtuyan éta, anu satuluyna nekenkeun kasampurnaan jeung katertiban narasi ciptaan. Pola ieu geus kacatet ku para komentator Yahudi minangka hiji ciri kabasaan anu matak narik dina téks Ibrani.
The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.
Carita ciptaan dimimitian ku kecap-kecap “dina awalna” sarta dipungkas ku tilu kecap anu ngagambarkeun Alfa jeung Omega, nu awal jeung nu ahir, nu kahiji jeung nu panungtung. Kakawasaan nyipta anu dipidangkeun dina kasaksian Kajadian dimimitian jeung dipungkas ku tandatangan éta ahli basa anu ajaib.
The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.
Nu pangmimitina tina hiji hal anu ngagambarkeun nu panungtungan tina hiji hal, nya éta nu ditekenkeun ku nabi Yohanes nalika, ku nulis naon anu harita aya, anjeunna dina waktu anu sarua keur nulis naon anu bakal aya.
The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.
Pesen panggeuing ahir ti Éliah anu dipidangkeun dina ahir Perjangjian Heubeul nunjuk kana prinsip nabi nu sarua, dina kontéks krisis hukum poé Minggu jeung tujuh bala panungtungan anu geus ngadeukeutan.
The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.
“Patokan sebutan kahiji” jeung sagala hal anu diwakilkeunana mangrupa “rangka” anu ku dinya “bebeneran kiwari” kudu ditempatkeun. Éta rangka téh nyaéta “patokan sebutan kahiji” anu ogé mangrupa salah sahiji sipat Allah.
In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.
Dina kitab Daniel anu ngagambarkeun awalna Adventisme jeung kitab Wahyu anu ngagambarkeun ahirna Adventisme, urang manggihan paralel-paralel anu matak ngageunjleung nalika urang nalungtikna ku prinsip yén anu kahiji ngagambarkeun anu panungtung. Kitab Daniel nandeskeun hiji sipat Yesus nalika ngagunakeun ngaran Palmoni, anu hartina nu ngajumlahkeun rusiah-rusiah kalayan ajaib. Daniel ogé ngawanohkeun Yesus salaku Mikail, pamingpin malaikat. Yohanes dipaké pikeun ngalakukeun hal anu sarua saperti Daniel, sarta anjeunna ngaidentipikasi lain panguasa matematika, atawa pamingpin para malaikat, tapi panguasa basa. Nalika urang nitenan Yesus salaku panguasa alfabét, urang kudu mertimbangkeun Jabur 119, pasal pangpanjangna dina Alkitab.
Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.
Jabur 119 mangrupa akrostik alfabétis, hartina yén hurup kahiji dina unggal kelompok anu diwangun ku dalapan ayat dimimitian ku hurup anu sarua. Dina alfabét Ibrani aya dua puluh dua hurup, ku kituna aya dua puluh dua bagian anu masing-masing diwangun ku dalapan ayat. Unggal bagian dimimitian ku hiji hurup alfabét nurutkeun runtuyan alfabét, sarta salajengna unggal tina dalapan ayat anu dipasrahkeun ka éta hurup dimimitian ku hurup éta. Pikeun unggal hurup aya dalapan ayat; ku kituna dalapan ayat dikalikeun ku dua puluh dua hurup dina alfabét Ibrani sarua jeung saratus tujuh puluh genep padalisan. Jabur ieu nekenkeun kataatan ka Allah anu mangrupa Allah katertiban (ku sabab éta wangun akrostikna), lain Allah kakacauan.
Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:
Téma penting séjén dina Jabur 119 nya éta bebeneran anu jero yén Firman Allah téh cekap dina sagala hal. Sapanjang éta Jabur aya dalapan istilah anu béda anu ngarujuk kana Firman Allah: hukum, kasaksian-kasaksian, papakon, katetepan-katetepan, parentah-parentah, pangadilan-pangadilan, firman, jeung katangtuan-katangtuan. Ampir dina unggal ayat, Firman Allah disebutkeun. Jabur 119 negeskeun lain ngan ukur sipat Kitab Suci, tapi ogé negeskeun yén Firman Allah ngagambarkeun pisan sipat Allah sorangan. Perhatikeun ieu sipat-sipat Allah anu ditepikeun dina Jabur 119:
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Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
Kabanaran (ayat 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)
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Trustworthiness (verse 42)
Kasatiaan (ayat 42)
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Truthfulness (verses 43, 142, 151, 160)
Kajujuran (ayat 43, 142, 151, 160)
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Faithfulness (verse 86)
Kasatiaan (ayat 86)
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Unchangeableness (verse 89)
Katangtuan anu teu robah (ayat 89)
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Eternality (verses 90, 152)
Kalanggengan (ayat 90, 152)
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Light (verse 105)
Caang (ayat 105)
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Purity (verse 140)
Kasucian (ayat 140)
The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).
Jabur ieu muka ku dua ucapan bagja. “Bagja” jalma-jalma anu lampahna teu cacad, anu hirup nurutkeun hukum Allah, anu ngajaga katetepan-katetepan-Na sarta neangan Anjeunna kalawan sapinuh hate. Ieu téh palajaran pikeun urang dina Jabur agung ieu. Firman Allah cekap pikeun ngajadikeun urang wijaksana, ngalatih urang dina kabeneran, sarta ngalengkepan urang pikeun unggal pagawéan anu hade (2 Timoteus 3:15–17).
Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.
Tangtu, Jabur 119 téh mangrupa bagian tina hiji perkara anu can pati aya kasaluyuanana di dunya kaagamaan. Ieu aya patalina jeung ayat mana anu jadi ayat tengah Alkitab jeung pasal mana anu jadi pasal tengah Alkitab. Upama anjeun neangan dina internét, anjeun bakal manggihan rupa-rupa pamadegan anu museur kana Alkitab nu mana anu dipaké, jeung sajabana. Masalah dina unggal posisi dina perdebatan éta nyaéta yén harti ngeunaan tengahna Alkitab, boh ayat boh pasal, sakuduna ditangtukeun ku Pangarang Alkitab, lain ku murid manusa atawa kritikus Alkitab.
The Bible teaches that there is a beginning and end to everything. To everything there is a season.
Alkitab ngajarkeun yén sagala hal miboga awal jeung ahir. Pikeun unggal hal aya usumna.
To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.
Pikeun sagala rupa aya mangsana, jeung aya waktuna pikeun unggal tujuan di handapeun langit: aya waktuna pikeun dilahirkeun, jeung aya waktuna pikeun maot; aya waktuna pikeun melak, jeung aya waktuna pikeun ngabedol anu geus dipelak. Pandita 3:1, 2.
There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.
Aya mangsana pikeun dilahirkeun jeung aya mangsana pikeun maot, nanging aya ogé kahirupan anu lumangsung di antara awal jeung ahir hirup urang. Kalahiran téh mangrupa sakeudeung waktu, kitu deui maot. Kahirupan téh aya di tengahna sarta umumna miboga sajarah anu jauh leuwih loba patalina jeung éta tibatan waktu urang dilahirkeun jeung waktu urang maot.
The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.
Bagian tengah dalam “aturan penyebutan pertama” pada umumna miboga kasaksian anu leuwih loba tibatan anu kahiji jeung anu panungtung. Milarian hiji ayat atawa pasal tunggal dina Kitab Suci tuluy netepkeun éta minangka bagian tengah hartina teu maliré bukti Alkitabiah, sanajan awal jeung ahir sacara hakékat mangrupa titik-titik waktu; bagian tengah, dina umumna, mangrupa hiji mangsa waktu. Tangtu baé, awal, ahir, jeung bagian tengah bakal silih satuju, sanajan mindeng waymark anu sarua dina tungtung téh mangrupa sabalikna tina awal.
Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.
Isa ngawanohkeun Yohanes Pembaptis minangka Éliah, sarta duanana ngagambarkeun runtuyan kajadian nabi anu sarua; nanging Éliah dikaniaya ku hiji awéwé jahat (Izebel) anu narékahan pikeun ngapanjarakeun jeung maéhan Éliah, tapi anjeunna henteu kungsi hasil. Yohanes, anu mangrupa lambang Éliah, dipilari ku hiji awéwé jahat (Herodias) pikeun ngapanjarakeun jeung maéhan anjeunna, sarta anjeunna hasil ngalaksanakeunana. Éliah jeung Yohanes téh lambang-lambang anu silih-gantikeun, nanging maranéhna miboga sawatara ciri kenabian anu silih-sabalik, sanajan kitu tetep sajajar. Éliah henteu kungsi maot, Yohanes maot. Ngartos yén tanda-tanda jalan nabi anu silih sajajarkeun mindeng mangrupa sabalikna ngamungkinkeun jalma-jalma anu hayang ningali yén bagian tengah Alkitab nyaéta Jabur 118.
When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.
Nalika urang ngagunakeun prinsip aturan panyebutan kahiji sakumaha geus urang netelakeunana, urang manggihan yén awal tina bagian tengah Alkitab téh nyaéta Jabur 117, pasal pangpondokna dina Alkitab, anu diwangun ku dua ayat. Saterusna dituturkeun ku pasal 118, anu mangrupa bagian tengah Alkitab, sarta pasal 118 dituturkeun ku 119 anu mangrupa pasal pangpanjangna dina Alkitab jeung tungtung tina bagian tengah Alkitab. Ahli basa anu ajaib éta nandaan awal ku pasal anu pangpondokna, tuluy nandaan tungtungna ku pasal anu pangpanjangna. Eta téh dua pasal anu silih sabalikna. Awal téh mangrupa bibitna, sarta tungtung téh tempat tutuwuhan anu geus asak sampurna mekar pinuh, tempat sakabéh kasaksian anu aya dina bagian tengah dihijikeun. Tengetan Jabur 117.
O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.
He sakumna bangsa, pujikeun ka PANGERAN; he sakumna umat, muji ka Anjeunna. Sabab welas asih-Na ka urang téh agung; jeung bebeneran PANGERAN tetep salalanggengna. Puji ka PANGERAN. Jabur 117:1, 2.
The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.
Kecap anu keur urang tinimbangan, anu diwangun ku tilu aksara, ditarjamahkeun minangka “kabeneran” dina ayat kadua, sarta ngawakilan mimiti bagian tengah Alkitab, (bagian tengah Alkitab nyaéta Jabur 117–119). Tungtung bagian tengahna nyaéta Jabur 119. Jabur 118 nyaéta tengahna tina bagian tengah éta. Jabur 118 kaapit ku pasal nu pangpondokna jeung nu pangpanjangna dina Alkitab, sarta nu pangpondokna, anu jadi awalna, nandeskeun kecap “kabeneran” anu dijieun ku tilu aksara nu ngawakilan tilu léngkah Injil anu langgeng, sarta éta téh mangrupa raraga pikeun ngartos kabeneran. Éta raraga téh nyaéta prinsip anu ngawakilan watak Kristus salaku Alfa jeung Omega.
The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.
Tungtung tina bagian tengah, nyaéta pasal 119, mangrupa akrostik alfabétis anu ditempatkeun di tengah Alkitab, nekenkeun kaagungan ahli basa anu luar biasa. Opat kali dina pasal 119 kecap anu sarua ditarjamahkeun minangka bebeneran.
And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.
Sarta ulah pisan nyandak kecap bebeneran tina sungut abdi; margi abdi parantos ngarep-ngarep kana pangadilan-pangadilan Gusti. Ayat 43.
Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.
Kaleresan Gusti teh hiji kaleresan anu langgeng, sarta hukum Gusti teh kayaktian. Ayat 142.
Thou art near, O Lord; and all thy commandments are truth. Verse 151.
Anjeun caket, nun Gusti; sarta sakumna parentah-Mantenan teh kayaktian. Ayat 151.
Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.
Firman Gusti teh leres ti mimiti; jeung unggal putusan-Mantenna anu adil tetep langgeng salalanggengna. Ayat 160.
Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”
Kaleresan dina ayat-ayat ieu mangrupakeun hiji aturan nubuat Alkitab anu nangtukeun tungtung ti mimiti, sarta kaleresan dina ayat-ayat éta nyaéta yén Alpha jeung Omega parantos maparin tandatangan-Na kana bagian tengah Alkitab, sakumaha Anjeunna parantos ngalakukeunana kana awal jeung tungtungna. Tandatangan ti Nu Mimiti jeung Nu Panungtung téh mangrupakeun “rangka” pikeun nepikeun amanat panggeuing ahir malaikat katilu. Bagian panungtung tina tengah éta ngawengku opat ayat anu ngagunakeun kecap anu ditarjamahkeun minangka “truth,” sanajan rujukan kaopat ditarjamahkeun saukur jadi “true.” Panungtung anu pamungkas tina opat ayat éta nétélakeun yén “from the beginning,” kecap éta téh “true.”
In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.
Dina mimiti dina carita ciptaan dina Kajadian hiji jeung dua, kecap “truth” sanajan henteu ditulis sacara langsung, dipidangkeun dina tilu kecap panungtung carita ciptaan éta, sabab unggal kecapna dimimitian ku hurup-hurup, dina runtuyan, anu ngawangun kecap “truth.” Dina mimiti aya Sang Firman, sarta ku Anjeunna sagala perkara dijadikeun, jeung kasaksian ngeunaan ciptaan dina Kajadian dimimitian ku kecap-kecap, “Dina mimiti” sarta ditungtungan ku tilu kecap anu ngalambangkeun bebeneran-bebeneran anu pakait jeung hiji sipat Kristus anu dina Yesaya ditetepkeun minangka bukti yén Anjeunna téh hiji-hijina Allah.
The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.
Bagian tengah Alkitab (Mazmur 117–119) diawali dalam pasal 117 dengan merujuk kepada kebenaran bahwa permulaan melambangkan pengakhiran melalui penggunaan kata “kebenaran.” Kata itu dibentuk oleh tiga huruf yang melambangkan Injil kekal dan pekabaran tiga malaikat, serta menandai akhir kisah penciptaan. Akhir dari bagian tengah Alkitab adalah suatu penyajian abjad yang dihasilkan oleh Sang Ahli Bahasa yang ajaib untuk menegakkan pengertian bahwa apa yang sekarang sedang dinyatakan mengenai tabiat-Nya adalah selaras dengan definisi kata wahyu, sebab Wahyu Yesus Kristus adalah suatu pekabaran yang dirancang untuk menyatakan suatu aspek dari tabiat Kristus yang hingga kini belum sepenuhnya dikenali, jika memang pernah dikenali sama sekali. Wahyu itu selaras dengan garis-garis sejarah perjanjian, sebab sejarah perjanjian mencakup bukti usaha Allah untuk menyatakan diri-Nya melalui nama-nama sementara sejarah-Nya terungkap.
“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.
“Prinsip-prinsip agung tina hukum, tina sipat Allah sorangan, kawujudkeun dina kecap-kecap Kristus di gunung. Sing saha anu ngadegkeun dirina dina eta, keur ngadegkeun dina Kristus, Batu Karaton anu langgeng. Dina narima pangandika, urang narima Kristus. Jeung ngan maranehna anu ku cara kitu narima kecap-kecap-Na anu keur ngadegkeun dina Anjeunna. ‘For other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Kristus, Sang Sabda, panyataan Allah,—manggala sipat-Na, hukum-Na, kaasih-Na, hirup-Na,—nyaeta hiji-hijina dasar anu di luhurna urang tiasa ngawangun hiji tabiat anu bakal tahan langgeng.” Mount of Blessings, 148.
There is of course much more to address concerning this truth, but we will leave off here.
Tangtu aya kénéh kacida lobana hal anu kudu dipedar ngeunaan ieu bebeneran, nanging urang cekapkeun heula di dieu.