The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Minggu nalika Kristus netepaké prajanjian iku nglambangaké mangsa wiwit saka baptisané, nganti Kristus ing papan suci swarga jumeneng nalika Stefanus dirajam watu.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Nanging dheweke, kebak Roh Suci, mandeng mantep menyang swarga, lan weruh kamulyané Gusti Allah, sarta Gusti Yésus jumeneng ana ing sisih tengené Gusti Allah, lan ngandika, Lah, aku weruh langit kabuka, lan Putraning Manungsa jumeneng ana ing sisih tengené Gusti Allah. Banjur wong-wong mau padha sesambat nganggo swara sora, lan nutupi kupingé, banjur bebarengan nyerbu marang dheweke, lan nyundhulaké dheweke metu saka kutha, sarta mbenturi watu marang dheweke; lan para seksi padha nyelehaké sandhangané ana ing sikilé sawijining nom-noman, jenengé Saulus. Lan wong-wong mau padha mbenturi Stefanus nganggo watu, nalika dheweke nyenyuwun marang Gusti Allah lan ngandika, Gusti Yésus, tampanana rohku. Banjur dheweke tumungkul, lan sesambat nganggo swara sora, Gusti, aja tanggungaké dosa iki marang wong-wong mau. Lan sawisé ngandika mangkono, dheweke banjur tilem. Lelakone Para Rasul 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Nalika Stéfanus dirajam lan Mikhaèl jumeneng, Injil banjur tumuju marang para bangsa liya, awit nganti tekan wektu iku Injil diwatesi mung kanggo wong-wong Yahudi.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Banjur, pangandikané malaékat, ‘Panjenengané bakal netepaké prajanjian karo akèh wong sajroning satunggal minggu [pitung taun].’ Sajroning pitung taun sawisé Sang Juru Slamet miwiti paladosan-Nya, Injil iku kudu diwartakaké kanthi mligi marang wong Yahudi; telung taun lan satengah déning Kristus piyambak; lan sawisé iku déning para rasul. ‘Ing satengahing minggu iku Panjenengané bakal ndadèkaké kurban lan pisungsung mandheg.’ Daniel 9:27. Ing mangsa semi taun 31 M., Kristus, kurban sejati iku, kapisungsungaké ing Kalvari. Banjur gorden Padaleman Suci suwek dadi loro, nuduhaké yèn kasucèn lan tegesé paladosan kurban wis sirna. Wektuné wus teka supaya kurban lan pisungsung kadonyan iku mandheg.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Satunggal minggu—pitung taun—rampung ing A. D. 34. Banjur lumantar pangwadhulan marang Stefanus kanthi watu, wong-wong Yahudi ing pungkasané ngesahaké panolakané marang Injil; para murid, sing buyar menyang manca nagari amarga panganiaya, ‘padha tindak ing ngendi-endi martakaké pangandika’ (Lelakone Para Rasul 8:4); lan ora suwé sawisé kuwi, Saulus, sang panganiaya, diowahi, lan dadi Paulus, rasul tumrap para bangsa liya.” The Desire of Ages, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
Ing taun 34, minggu suci (rong ewu limang atus rong puluh dina) rampung, lan Israèl kuna dipaido saka Gusti Allah; mangsa palilane wus katutup sakabehe. Ing wektu iku, piwales paukuman marang Israèl kuna awit padha nampik prejanjian lan awit panyaliban Putraning Allah, wus dados wewengkoning paukuman eksekutif saka Gusti Allah. Gusti Allah, ing sih kawelasanipun kang sabar lan dawawelas, nundha karusakaning Yérusalèm nganti tekan pangepungan lan karusakané ing taun 66 M nganti taun 70 M.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Ayat-ayat ing Daniel bab sanga, kang netepake minggu nalika Kristus netepake prejanjian, uga netepake manawa Roma kapir (panggedhe kang bakal rawuh) bakal ngrusak kutha lan papan suci, nanging Gusti Allah ing sih-rahmaté kang sabar dawa, maringi wektu marang para anak Israèl kuna kanggo ngrungokake Injil lan njupuk kaputusan, kaya para leluhuré wus nindakaké sajrone mangsa pitung taun paladosané Kristus lan para muridé ana ing antarané wong-wong mau.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
“Meh patang puluh taun sawisé paukuman karusakan Yerusalem wis dipratelakaké déning Kristus piyambak, Pangéran nundha paukuman-paukumané marang kutha lan bangsa iku. Saèstu nggumunakaké kasabaraning Allah marang wong-wong kang nampik Injil Panjenengané lan para pembunuh Putrané. Pasemon bab wit kang ora metokaké woh iku nggambaraké patraping Allah marang bangsa Yahudi. Parentah wis kawedhar, ‘Tebangen; yagéné mung ngribeti lemah waé?’ (Lukas 13:7), nanging sih-kadarman ilahi isih ngreksa iku sawatara lawas manèh. Isih akèh ana ing antarané wong Yahudi kang durung mangerti watak lan pakaryané Kristus. Lan anak-anaké durung oleh kalodhangan-kalodhangan utawa nampa pepadhang kang wis disepèlèkaké déning para wong tuwané. Lumantar piwucaling para rasul lan kanca-kancané, Allah bakal ndadèkaké pepadhang madhangi wong-wong mau; wong-wong mau bakal diparengaké weruh kepriyé wangsit wis katetepaké, ora mung ing lair lan uriping Kristus, nanging uga ing pejah lan wunguné. Anak-anak mau ora kaukum merga dosa-dosané para wong tuwa; nanging nalika, kanthi kawruh bab sakèhé pepadhang kang wis kaparingaké marang para wong tuwané, anak-anak iku nampik pepadhang tambahan kang kaparingaké marang awaké dhéwé, wong-wong mau dadi mèlu nindakaké dosa-dosané para wong tuwa, lan nyampurnakaké ukuran pialané.”
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
“Kasabaraning Allah tumrap Yerusalem mung saya netepaké wong-wong Yahudi ana ing kaketeganing atiné kang ora gelem mratobat. Ing sengit lan kekejemané marang para muridé Gusti Yesus, wong-wong mau nampik tawaran sih-rahmat kang pungkasan. Banjur Allah nyingkiraké pangayomané saka wong-wong mau lan njabut pangwasané kang nahan Iblis lan para malaékaté, lan bangsa iku banjur kacekel ing pangwasaning pamingpin kang wis dipilihé dhéwé. Anak-anaké wis nampik sih-rahmat Kristus, kang sajatiné bakal maringi daya marang wong-wong mau kanggo nelukaké pepénginan-pepénginan ala ing batiné, lan saiki pepénginan iku malah dadi para panakluké. Iblis ngojok-ojoki hawa-nepsu jiwa kang paling bengis lan paling asor. Manungsa wis ora nggunakaké nalar; wong-wong mau wus ngluwihi jangkahaning nalar—dikuwasani déning dorongan lan bebendu kang wuta. Wong-wong mau dadi satanis ing kekejemané. Ing kulawarga lan ing bangsa, ana ing golongan kang paling dhuwur lan kang paling asor padha waé, ana rasa curiga, meri, sengit, pasulayan, pambrontakan, pati-patèn. Ora ana kaamanan ana ing endi-endi. Kanca lan sanak-sedulur padha ngiyanati siji lan sijiné. Wong tuwa matèni anak-anaké, lan anak-anak matèni wong tuwané. Para panguwasa bangsa iku ora duwé daya kanggo nguwasani awaké dhéwé. Hawa-nepsu kang ora kakendhalèkaké ndadèkaké wong-wong mau dadi para tiran. Wong-wong Yahudi wis nampani paseksi palsu kanggo ngukum Putraning Allah kang tanpa kaluputan. Saiki tuduhan-tuduhan palsu ndadèkaké uripé dhéwé ora mesthi. Lumantar tumindak-tumindaké, wis suwé wong-wong mau sejatine ngandika: ‘Sang Suci Israèl iku sumingkirna saka ing ngarepé aku kabèh.’ Yesaya 30:11. Saiki pepénginané wong-wong mau diparingaké. Wedi marang Allah wis ora ngganggu wong-wong mau manèh. Iblis ana ing pucuking bangsa iku, lan para panguwasa sipil lan agama kang paling dhuwur padha ana ing sangisoré pangwasané.” The Great Controversy, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Minangka Utusaning Prejanjian, Kristus wiwitané mung tumindak mligi tumrap wong Yahudi. Ing taun 34, nalika Stéfanus dirajam watu, Injil banjur tumuju marang para bangsa liya, lan wektu pangadilan palaksanané Allah wus tekan, sanadyan Allah ing sih-rahmaté nundha wektu iku kira-kira patang puluh taun.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Minangka Utusaning Prajanjian, minangka panggeneping Maleakhi bab telu, Kristus kaping pindho nyucekaké pasamuwan. Panjenengané nindakaké iku sajroning sawijining mangsa kang mligi kasucèkaké tumrap umat prajanjian, kang ing wektu iku lagi dipunliwati lan dipunpegat, lan uga tumrap wong-wong kang mengko bakal dados umat pilihan anyar. Nalika mangsa iku wus rampung, wiwitaning wekdal pangadilan eksekutifipun Allah banjur katindakaké. Yokanan Pambaptis iku utusan kang nyawisaké dalan tumrap pakaryaning Kristus kanggo ngedegaké umat pilihan anyar kang bakal dipunwontenaken ing prajanjian kaliyan Panjenengané.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Reresikan Padaleman Suci kaping pindho iku minangka piwulang lumantar pralambang kang nedahaké pakaryané Kristus ing reresik padalemaning nyawa. Nalika Utusan Prajanjian dumadakan rawuh ing Maleakhi pasal telu, Panjenengané nyucekaké lan uga ngresiki para putrané Lèwi, kanthi ancas ngasilaké pisungsung, kaya ing jaman biyèn.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.
Nanging sapa sing bisa tahan ing dina tekane Panjenengane? lan sapa sing bakal tetep ngadeg nalika Panjenengane ngetingal? amarga Panjenengane iku kaya geni panyuling, lan kaya sabuning tukang ngumbah: Lan Panjenengane bakal lenggah minangka panyuling lan panyucek salaka: lan Panjenengane bakal nucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kaya mas lan salaka, supaya padha ngaturaké pisungsung marang Pangéran kanthi kabeneran. Banjur pisungsungé Yehuda lan Yerusalem bakal ndadosaké renaning Pangéran, kaya ing jaman kuna, lan kaya ing taun-taun biyèn. Maleakhi 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Maléakhi bab telu, lan reresik Bait Suci kaping pindho iku nglambangaké kasampurnaning iman para putrané Léwi kang katindakake déning Utusaning Prejanjian. Kasampurnaning iman para putrané Léwi iku dilambangaké déning pamurnining emas.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
“Kudu ana, tumrap sakehing wong sing nduwèni pangaruh ing sanitarium, pangeneran marang karsané Allah, andhap-asoré dhiri, lan kabukaké ati marang pangaribawa kang aji saka Roh Kristus. Emas kang wis kasoba ing geni iku nglambangaké katresnan lan pracaya. Akeh wong meh tanpa katresnan. Rumangsa cukup ing dhiriné dhéwé mbutaaké mripaté marang kabutuhané kang gedhé. Ana kabutuhan kang temenan lan ora kena ora kanggo pangowahan saben dina marang Allah, sawijining pangalaman anyar, jero, lan saben dina ing urip kaagaman.” Testimonies, volume 4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Maleakhi pasal telu, lan reresiking Bait Suci kaping loro iku nglambangake kasampurnaning pangerten bab mundhake kawruh ana ing satengahing para wicaksana, yaiku para putraning Lewi, kang katindakaké déning Utusaning Prejanjian. Kasampurnaning para putraning Lewi iku dilambangaké déning pamurnining salaka.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Pangandikané Pangéran iku pangandika kang suci: kaya slaka kang diuji ana ing pawon lemah, kang dimurnèkaké ping pitu. Jabur 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Utusaning Prajanjian iku bakal nyucekaké para putrané Lewi kaya salaka lan emas. Pangandikané Allah iku kang nyucekaké, awit disucekaké iku ateges diprabeneraké lan disucèkaké.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sucèkna wong-wong mau lumantar kayektèn Paduka: pangandika Paduka iku kayektèn. Yokanan 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
Yokanan Pembaptis iku utusan kang nyawisake dalan tumrap Sang Utusaning Prajanjian ing kawujudan kapisan saka Maleakhi pasal telu, lan piwulangé ing prakara iku sipaté ana papat. Pakaryané nyakup ngenali pakaryan panyucèkang kang bakal katindakaké déning Sang Utusaning Prajanjian, lan manawa pakaryan panyucèkang kang katindakaké iku dipratélakaké minangka tumindak nyaponi lumbung pangirikan. Panjenengané mratélakaké manawa umat pilihan biyèn nalika iku lagi ana ing prosès katilar. Panjenengané uga ngaturaké piwulang Laodikia marang umaté Allah, mangkono nuduhaké marang wong-wong mau dosa-dosané lan dosa-dosané para leluhuré. Kabeh kasunyatan iki dipapanaké déning panjenengané ing sajroning konteks “bebendu kang bakal teka.” Pakaryané utusan kang nyawisaké dalan iku nggambaraké sawijining pakaryan déning wong kang durung tau nampa pendhidhikan ing sistem pendhidhikané bangsa kang lagi katilar iku.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
“Ing Yohanes Pambaptis, Gusti ngangkat kanggo Panjenengane piyambak sawijining utusan kanggo nyawisake dalané Gusti. Dhèwèké kudu maringaké marang jagad paseksi kang ora gingsir nalika nyarujuki lan ngukum dosa. Lukas, nalika ngumumaké misi lan pakaryané, ngandika, ‘Lan panjenengané bakal lumaku ndhisiki Panjenengané ana ing roh lan kakuwatané Élia, kanggo mbalèkaké atiné para bapa marang anak-anaké, lan wong-wong kang ora manut marang kawicaksanané wong-wong adil; supaya nyawisaké umat kang wus kacawisaké kanggo Gusti’ (Lukas 1:17).”
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“Akeh wong Farisi lan Saduki padha teka marang baptisané Yohanes, lan nalika ngandika marang wong-wong mau, dhèwèké ngandika, ‘Heh trah ula beracun, sapa sing wis ngélingaké kowé supaya mlayu saka bebendu sing bakal teka? Mulané metokna woh-wohan kang pantes tumrap pamratobat; lan aja padha mikir kandha ana ing batinmu dhéwé, Abraham iku bapa kita: awit Aku pitutur marang kowé, yèn Gusti Allah kuwasa nglairaké anak-anak kanggo Abraham saka watu-watu iki. Lan saiki uga kapak wis kasèlèh ana ing oyodé wit-witan: mulané saben wit kang ora metokaké woh becik, bakal ditegor lan dibuwang menyang geni. Aku iki sanyatané mbaptis kowé nganggo banyu tumrap pamratobat: nanging Panjenengané sing teka sawisé aku iku luwih kuwasa tinimbang aku, sing malah nggawa kasuté waé aku ora pantes: Panjenengané bakal mbaptis kowé nganggo Roh Suci lan geni: tampané ana ing astané, lan Panjenengané bakal ngresiki lantaiané nganti tuntas, sarta nglumpukaké gandumé menyang lumbung; nanging daminé bakal diobong nganggo geni sing ora bisa dipatèni’ (Matius 3:7–12).”
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
“Swarané Yokanan kaunggakaké kaya kalasangka. Piwulang lan tugasé yaiku, ‘Tuduhna marang umatingSun kaluputané, lan marang brayat Yakub dosa-dosané’ (Yesaya 58:1). Panjenengané ora naté olèh kawruh saka pasinaon manungsa. Allah lan alam wus dadi para guruné. Nanging ana wong siji kang diperlokaké kanggo nyawisaké dalan ana ing ngarsané Kristus, yaiku wong kang cukup kendel supaya swarané kaprungu kaya para nabi ing jaman kuna, nyeluk bangsa kang wus rusak supaya mratobat.” Selected Messages, buku 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller punika utusan kapindho ingkang nyawisaken margi tumrap Sang Utusaning Prajanjian, lan pribadi saha pakaryanipun Miller sampun katipakaken déning Yokanan Pambaptis.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“Ewonan wong katuntun supaya nampani kayekten kang diwartakake déning William Miller, lan para abdi Allah ditangèkaké ana ing roh lan kakuwatané Elia kanggo mratélakaké pekabaran iku. Kaya Yohanes, kang dadi pambuka dalané Gusti Yésus, wong-wong kang martakaké pekabaran kang khidmat iki krasa kapeksa kanggo nyelehaké kapak ana ing oyodé wit, lan nimbali manungsa supaya ngasilaké woh-wohan kang pantes tumrap pamratobat.” Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Wong-wong Yahudi kang seneng mbantah ing jamané Kristus wis katuntun supaya pracaya marang piwulang palsu bab Mesias. “Mesias” iku tembung Ibrani kanggo tembung Yunani “Kristus”, kang tegesé “kang kasurapi”.
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Pangandika kang dikintunake déning Allah marang para putraning Israel, martakake tentrem-rahayu lumantar Gusti Yesus Kristus: (Panjenengané iku Gustiné samubarang kabèh:) Pangandika iku, kang dakmangertèkaké marang kowé, wis kawartakaké ing saindenging tanah Yudéa, lan wiwité saka Galiléa, sawisé baptisan kang diwartakaké déning Yokanan; kepriyé Allah njebadi Yesus, wong Nazarèt, kalawan Sang Roh Suci lan kalawan pangwasa; Panjenengané banjur tindak mrana-mréné nindakaké kabecikan, lan marasaké sakehé wong kang katindhes déning Iblis; awit Allah nunggil karo Panjenengané. Lelakone Para Rasul 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
Loro-loroné, “messiah” lan “Kristus” ateges “sang kang kaurapi”. Kristus kaurapi nalika Panjenengané kabaptis, mula miturut teges teknis Panjenengané durung dadi Sang Messiah utawa Sang Kristus nganti tumeka pambaptisané. Pambaptisané iku sajroning makna kenabian sajajar karo tumuruné malaékat ing Wahyu pasal sepuluh, sing tumurun ing tanggal 11 Agustus 1840, lan uga sajajar karo tumuruné malaékat kang rosa ing Wahyu pasal wolulas, sing tumurun ing tanggal 11 September 2001. Telu tenger profètis iku nandhani pamedharé Roh Suci ing udan pungkasan.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Wong-wong Yahudi sing rembugan cilik-cilikan kuwat nyekel salah pangerten, yaiku pesen nabi palsu manawa Sang Mesias bakal ngadekake karajan kadonyan kang nyata, ing kono bangsa Israèl bakal mrentah jagad. Iku sawijining pesen palsu kang njanjèkaké “katentreman lan kamakmuran”.
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
Pesenipun William Miller gadhah kalih unsur utama. Ingkang kapisan inggih punika panrapanipun wangsit-wektu ingkang netepaken panyucekaning pasamuwan suci, lan ingkang kaping kalih inggih punika panolakanipun dhateng tafsiran Katulik ngenani karajan sewu taun ingkang biyasa dipracaya déning para Protestan. Pamanggih palsu bab karajan sewu taun punika, ingkang dipunwastani dados sewu taun karaharjan lan kamakmuran, sampun dipunlambangaken déning pamanggih palsu bab Kratonipun Sang Mesih ingkang dipunugemi déning para Yahudi ingkang remen padudon.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Kaloro seksi mau ngenali sawijining pesen udan pungkasan palsu kang njanjèkaké “katentreman lan kamakmuran” ana ing panggenan katelu lan pungkasan saka sajarah utusan kang nyawisaké dalan tumrap Sang Utusan Prejanjian supaya dumadakan rawuh ing padalemané. Pesen udan pungkasan palsu iku diarani pesen “katentreman lan kaamanan,” minangka bédaan karo pesené Yohanes Pembaptis kang mratélakaké yèn “saben wit kang ora ngasilaké woh becik, bakal ditegor lan dibuwang ing geni,” nalika “bebendu kang bakal rawuh” tekan. Iku uga diwakili déning pratélan Miller yèn ora bakal ana sèwu taun katentreman, kaya sing diwulangaké déning Katulikisme, awit nalika Gusti rawuh manèh, Panjenengané bakal ngrusak bumi kanthi padhangé rawuhipun.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Lan marang kowé sing katindhes, padha ngaso bareng karo aku, nalika Gusti Yésus bakal kapratélakaké saka swarga bebarengan karo para malaékaté kang kuwasa, ana ing geni murub, nindakaké piwales marang wong-wong sing ora wanuh marang Allah lan sing ora mituhu marang Injilé Gusti kita Yésus Kristus; wong-wong mau bakal kasiksa kanthi karusakan langgeng, kapisah saka ing ngarsané Gusti lan saka kamulyaning pangwasané. 2 Tesalonika 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Loro utusan kang kapisan sing nyawisake dalan supaya Utusaning Prejanjian lumebu ngiket prejanjian karo sawijining umat pilihan kang anyar, nduduhaké yèn sawijining pawarta udan pungkasan “katentreman lan kaslametan” kang palsu, kang dirumusaké ing generasi katelu Adventisme Laodikia, wis dirancang déning Iblis kanggo nyegah Adventisme Laodikia ing generasi kapapat supaya ora ngakoni perané Islam, kaya kang dilambangaké ing Bilai kang katelu.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Ing sajroning proses panyucèn kang kaleksanan tumrap wong-wong kang dipralambangaké déning para putrané Lèwi, Panjenengané kang rawuh sawisé Yohanes Pambaptis kudu nyaponi lantainé kanthi tuntas lan “ngresiki” iku, nganggo tampah kang ana ing asta-Né. Pakaryan iku kaleksanan lumantar Sabda-Né.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Singkang tampahipun wonten ing tanganipun, lan Panjenenganipun badhé ngresiki lantaipun kanthi tuntas, sarta nglumpukaken gandumipun dhateng ing lumbung.’ Matius 3:12. Punika salah satunggaling wekdal panyucèn. Lumantar pangandika kayekten, damèn kapisahaken saking gandum. Awit margi sami kesupèn déning kasombongan lan kabeneran dhirinipun piyambak saéngga boten purun nampi piwulang pamrayogi, ugi sanget tresna dhateng donya saéngga boten gelem nampi gesang andhap-asor, kathah ingkang lajeng nilar Gusti Yesus. Kathah tiyang taksih nglampahi prekawis ingkang sami dumugi sapunika. Jiwa-jiwa dipun uji ing dinten punika kados para sakabat wonten ing papan pangibadah ing Kapernaum rumiyin. Nalika kayekten dipun atur ngantos ngantosaken dhateng manah, piyambakipun sami sumerep bilih gesangipun boten selaras kaliyan karsa Allah. Piyambakipun sami sumerep kabutuhan ananing owah-owahan ingkang sakabèhé wonten ing dhirinipun piyambak; nanging piyambakipun boten purun nindakaken pakaryan ingkang nyélaki dhiri. Mila piyambakipun duka nalika dosa-dosanipun kabikak. Piyambakipun sami tindak kanthi kasandhung, kados para sakabat nilar Gusti Yesus, karo nggrundel, ‘Pangandika punika abot; sinten ingkang saged ngrungokaken punika?’” The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Pesening udan pungkasan iku yaiku “padudon” ing Habakkuk pasal loro, lan iku tembung-tembung kayekten, kang misahaké dami saka gandum. Pamispahan iku yaiku panyucèn kang katindakaké déning Utusaning Prajanjian. Ing sajarah Millerit, pesen Daniel pasal wolu, ayat patbelas, ngasilaké sawijining panyucèn nalika iku wiwitané gagal lan ndadosaké wektu tundha ing Habakkuk pasal loro lan pasemon bab sepuluh prawan ing Mateus pasal likur. Nalika pesen Pambengoking Tengah Wengi pungkasane kaleksanan ing tanggal 22 Oktober 1844, pesen iku ngasilaké panyucèn kang luwih gedhé manèh. Nalika semana Utusaning Prajanjian dumadakan rawuh lan miwiti panyucèn lan pamurnèn pungkasan. Gerakan kang wis ngliwati loro kang kapisan saka telu pamurnèn lan panyucèn, gagal ing kang katelu lan kautus menyang ara-ara samuné Laodikia ing taun 1863.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
Ing sajarah Millerite, para Protestan dhisik disucekake déning pangandikaning kayektèn; sawisé iku, gerakan malaekat kapisan disucekake nalika tekane pekabaran pangujian katelu. Nanging wong-wong sing wus dadi para pambanguning pasamuwan Millerite sajroning patang puluh nem taun, wiwit taun 1798 nganti taun 1844, ora lulus ing pangujian katelu, kang rawuh ing tanggal 22 Oktober 1844, sanadyan wong-wong mau kanthi sampurna netepi pasemon bab sepuluh prawan.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Akeh wong kang maju kanggo nepaki Pangantèn Kakung miturut piwulang malaékat kapisan lan kapindho, padha nampik malaékat katelu, yaiku piwulang pangujian kang pungkasan sing kaparingaké marang jagad, lan sikap kang padha uga bakal dijupuk nalika panggilan pungkasan diumumaké.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Saben rincian saka pasemon iki kudu ditliti kanthi teliti. Kita dipratelakaké minangka salah siji: para prawan kang wicaksana utawa para prawan kang bodho.” Review and Herald, October 31, 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Sajarah kenabian sing wiwit nalika rawuhe malaékat katelu ing tanggal 22 Oktober 1844 iku sawijining kagagalan, lan pungkasané rampung lumantar pambrontakan taun 1863. Ing taun 1850, Sadulur White nyerat piwulang ing ngisor iki.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Gusti paring marang aku sawijining paningal, tanggal 26 Januari, kang bakal dakcritakaké. Aku weruh yèn sawatara saka umaté Allah padha bodho lan padha katutupan ing kaanan turu rohani; mung setengah tangi, lan ora nyadhari wektu kang saiki kita uripi; sarta yèn ‘wong’ kang nggawa ‘sikat rereget’ wis mlebu, lan yèn sawatara ana ing bebaya bakal kasapu. Aku nyuwun marang Gusti Yésus supaya ngluwari wong-wong mau, supaya ngémanaké wong-wong mau sawatara mangsa manèh, lan paringana wong-wong mau weruh marang bebayané kang nggegirisi, supaya padha bisa siyap sadurungé dadi kasep ing salawas-lawasé. Malaékat ngandika, ‘Karusakan bakal teka kaya prahara gedhé kang nggegirisi.’ Aku nyuwun marang malaékat supaya melasi lan ngluwari wong-wong kang tresna marang donya iki, lan kang kaiket marang barang darbèké, sarta ora gelem nglepasaké saka kuwi lan ngurbanaké iku supaya para utusan bisa luwih cepet lumaku ing dalané kanggo maringi pangan marang wedhus-wedhus kang kaliren, kang padha arep mati merga kurang pangan rohani.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Nalika aku nyumurupi jiwa-jiwa miskin mati merga kuranging kayektèn jaman saiki, lan sawatara wong sing ngakoni pracaya marang kayektèn iku nglilani wong-wong mau mati, kanthi nahan sarana kang perlu kanggo nerusaké pakaryané Allah, pandelengan iku banget nglarani, lan aku nyuwun marang malaékat supaya nyingkiraké iku saka aku. Aku weruh manawa nalika perkarané Allah nuntut sawenèh saka bandhané wong-wong mau, kaya dene nom-noman sing sowan marang Gusti Yésus, [Matius 19:16–22.] wong-wong mau lunga kanthi susah; lan manawa rauh bilai sing nglimpah bakal ngliwati lan nyapu kabèh darbèké nganti entèk, lan nalika iku bakal kasep banget kanggo nyaosaké kabegjaning donya lan nyimpen bandha ana ing swarga.” Review and Herald, April 1, 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
Ing taun 1850, wong sing nggawa sikat rereged iku wis rawuh. Ing tanggal 22 Oktober 1844, Utusaning Prajanjian wus ndadak rawuh menyang Pedalemané, lan Panjenengané wiwit nindakaké pakaryan ngresiki lan nucèkaké para putrané Lèwi.
We will continue this study in the next article.
Kita bakal nerusaké pasinaon iki ing artikel sabanjuré.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“Ing jaman saiki jiwa-jiwa lagi diuji lan dicobai, lan akèh wong lagi ngliwati lemah sing padha tau diambah déning wong-wong sing nilar Kristus. Nalika diuji déning Sabda, wong-wong mau nampik Sang Guru ilahi. Nalika padha didukani merga uripé ora selaras karo kayektèn lan kabeneran, padha malih saka Juruwilujeng; lan putusané, kaya putusan para murid sing kasinggung iku, ora tau dibalèkaké manèh. Padha ora lumaku manèh bebarengan karo Kristus. Mangkono tembung-tembung iki kaleksanan, ‘Tampiné ana ing tangané, lan Panjenengané bakal ngresiki tenan papan pangirikané, sarta nglumpukaké gandumé menyang lumbungé.’” Signs of the Times, 15 Mei, 1901.