We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Kita sampun nimbangaken penerapan rangkep tiga saking pitedah pratélan. Kita nindakaken punika kanthi ancas supados saged ngenali bilih nalika Gusti maringi kabukakan dhateng enem ayat pungkasan saking Daniel sewelas lumantar ambrukipun Uni Sovyet wonten ing “wektu wekasan” taun 1989, satunggaling “tambahan kawruh” kaasilaken, ingkang badhé dados ujian tumrap generasi umat Allah punika.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Panjenengané banjur ngandika, “Lungaa, Dhanièl; awit tembung-tembung iki wis katutup lan kasêgel nganti tekan mangsaning wekasan. Akeh wong bakal disucèkaké, digawe putih, lan diuji; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka kang bakal mangertèni; nanging wong wicaksana bakal mangertèni.” Daniel 12:9, 10.
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
Saben samangsa sawijining kayektèn kasingsingaké meterainé déning Sang Singa saka taler Yehuda, Iblis tumindak kanggo nentang piwulang mau. Panentangan sing ditujokaké marang kayektèn-kayektèn kang kababar ing ayat-ayat pungkasan Daniel sewelas mau meksa anané panaliten kang luwih jero tumrap kayektèn-kayektèn sing gegandhèngan karo ayat-ayat kasebut, supaya pambélaan kang kasucekaké marang kasalahan-kasalahan sing diajukaké kanggo ngrusak kayektèn-kayektèn kang wis kababar mau bisa ngadeg. Salah siji saka asas-asas sing kapadhangaké ana ing tengahing pasulayan iku yaiku penerapan rangkep telu saka ramalan. Bab iku wiwitané diweruhi gegandhèngan karo kabutuhan supaya pas lan bener ngenani apa sing diwakili déning “the daily” ing kitab Daniel (paganisme), lan sajarah sing bener sing gegandhèngan karo “taking away of the daily” (508 M).
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Pangenalan tumrap telung kakuwasan kang marakaké karusakan minangka kerangka ramalan, kang sajajar karo kerangka ramalan kaum Millerit yaiku rong kakuwasan kang marakaké karusakan kang kapisan, lan pangenalan kaum Millerit tumrap “kang saben dina” minangka paganisme maringaké sawijining sajarah kang selaras karo enem ayat pungkasan saka Daniel sewelas, kaya dene pangandikané Sister White mesthiné mangkono. Mulané, perlawanan marang kawruh kang durung kabukak meterané ing wektu wekasan ing taun 1989 ngasilaké pepadhang kang luwih gedhé, nalika kawruh iku saya ditambahaké, lan iku uga netepaké paugeran-paugeran tartamtu tumrap gerakané malaékat katelu, kang sajajar karo pangrembakané sawatara paugeran ramalan kang wis dirakit lan digunakaké ing gerakané malaékat kapisan déning William Miller.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
Kita sampun ngrembag panerapan rangkep tiga saka telung Roma, telung ambrukipun Babil, lan telung Elia, lan sapunika kita nembé ngrembag telung utusan ingkang nyawisaken margi tumrap Sang Utusaning Prajanjian. Kita sampun ngidentifikasi wontenipun tumpang-tindih saha paralel ingkang raket antawisipun telung Roma kaliyan telung ambrukipun Babil, lan ugi paralel ingkang raket kaliyan telung Elia sarta telung utusan ingkang nyawisaken margi. Ing dinten-dinten pungkasan William Miller lan Future for America kalihipun sami makili Elia ingkang kaping tiga lan ugi utusan ingkang kaping tiga ingkang nyawisaken margi. Gusti Yesus tansah nggambaraken wekasaning satunggaling prakawis kanthi wiwitaning satunggaling prakawis, lan gerakaning malaékat kapisan punika paralel kaliyan gerakaning malaékat kaping tiga.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Gusti Allah sampun maringi pesen-pesen saking Wahyu 14 papanipun wonten ing garis pameca, lan pakaryanipun boten badhé kendhat ngantos tumekaning pungkasaning sajarah bumi punika. Pesen malaékat kapisan lan kaping kalih taksih dados kayektèn kanggé wekdal punika, lan kedah lumampah jejajar kaliyan punika ingkang ndhèrèk. Malaékat kaping tiga mratelakaken pepèngetipun kanthi swanten seru. ‘Sakwise punika kabèh,’ pangandikanipun Yohanes, ‘aku mirsani malaékat sanès tumurun saking swarga, gadhah panguwaos ageng, lan bumi padhang marga saking kamulyanipun.’ Ing pepadhang punika, pepadhanging kabèh telung pesen punika kasawijèkaken.” The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
Gerakan malaékat kapisan lan kapindho dipunpandhegani déning William Miller. Sister White ngenali Miller minangka “utusan pilihan.”
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
“William Miller lagi ngganggu karajané Iblis, lan mungsuh utama iku ngupaya ora mung kanggo ngalang-alangi pangaruhing piwulang mau, nanging uga kanggo mbinasakaké sang utusané dhéwé.” Spirit of Prophecy, jilid 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Panjenengané uga netepaké yèn Miller wis dilambangaké déning Élia lan uga Yohanes Pembaptis.
“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 nampi bebener kang diwartakake déning William Miller, lan para abdi Allah ditangèkaké ana ing roh lan kakuwatané Élia kanggo martakaké pekabaran iku. Kaya Yohanes, kang dadi juru pambuka dalané Gusti Yésus, wong-wong kang martakaké pekabaran kang khidmat iki rumangsa kapeksa masang kapak ing oyodé wit, lan nyeluk marang manungsa supaya ngasilaké woh-wohan kang pantes tumrap pamratobat.” Early Writings, 233.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Yokanan Pambaptis, sing miturut Gusti Yesus yaiku Élia kang kapindho, uga dadi juru utusan kapisan sing kudu nyawisake dalan tumrap Juru Utusaning Prajanjian. Mulané cetha manawa gerakaning malaékat katelu bakal nduwèni sawijining “juru utusan pilihan.” Juru utusan iku wis dilambangaké déning Élia, Yokanan Pambaptis, lan William Miller. Bareng karo Miller, kaloro juru utusan pilihan iku makili wiwitan lan pungkasané gerakaning telung malaékat ing Wahyu patbelas, lan kanthi mangkono, bebarengan padha makili Élia kang katelu lan uga juru utusan kang katelu sing kudu nyawisake dalan tumrap Juru Utusaning Prajanjian.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
Nolak pekabaran saka utusan pilihan, manawa ing wiwitan utawa ing pungkasan, iku pati; lan pekabaran Future for America dhedhasar marang panganggone profetik saka “line upon line,” yaiku metodologi saka udan pungkasan. Lumantar panganggone “line upon line” katetepake menawa gerakan Millerite minangka pralambang tumrap gerakan Future for America. Salah siji waymark ing sajarah Millerite yaiku William Miller, “utusan pilihan.” Nolak waymark iku ateges nolak pekabaran, mula katetepake liwat wiwitan lan pungkasan Adventisme menawa panolakan marang utusan uga minangka panolakan marang pekabaran, awit pekabaran iku ngenali sawijining utusan pilihan. Mulané, nolak pekabaran iku padha karo nolak utusan, lan kosok baliné. Tanpa penari, ora ana tari.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Aku ditunjuk maneh marang pawartan rawuhipun Kristus ingkang kapisan. Yohanes kautus kanthi roh lan panguwaosipun Elia kanggé nyawisaken margi tumrap Gusti Yesus. Wong-wong ingkang nampik paseksinipun Yohanes boten pikantuk paédah saking piwulangipun Gusti Yesus. Panentanganipun dhateng pawartos ingkang ngramalaken rawuhipun ndadosaken piyambakipun wonten ing papan ing ngendi boten saged kanthi gampil nampi bukti ingkang paling santosa bilih Panjenenganipun punika Mesias. Iblis nuntun tiyang-tiyang ingkang nampik pawartosipun Yohanes supados tindak langkung tebih malih, inggih punika nampik lan nyalib Kristus. Kanthi mekaten, piyambakipun mapanaken awakipun wonten ing papan ing ngendi boten saged nampi berkah ing dinten Pentakosta, ingkang mesthinipun badhé mulang dhateng piyambakipun bab margi mlebet ing papan suci kaswargan. Suwèké kudhung Padaleman Suci nedahaken bilih kurban-kurban lan pranatan-pranatan Yahudi boten badhé katampi malih. Kurban Agung sampun dipunaturaken lan sampun dipuntampi, lan Sang Roh Suci ingkang tumurun ing dinten Pentakosta ngasta pikiran para sakabat saking papan suci kadonyan dhateng papan suci kaswargan, ing pundi Gusti Yesus sampun lumebet lumantar rahipun piyambak, kanggé nyirnakaken dhateng para sakabatipun paédah saking panebusanipun. Nanging tiyang-tiyang Yahudi kapéngkér wonten ing pepeteng ingkang sampurna. Piyambakipun kélangan sadaya pepadhang ingkang saged sampun dipungadhahi ngenani rancangan karahayon, lan taksih ngandel dhateng kurban-kurban lan pisungsung-pisungsungipun ingkang tanpa guna. Papan suci kaswargan sampun nggentosi papan suci kadonyan, ananging piyambakipun boten gadhah kawruh bab owah-owahan punika. Mila saking punika, piyambakipun boten saged pikantuk paédah saking pangantaranipun Kristus wonten ing papan suci.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Akeh wong nyawang kanthi giris marang tindak-tanduke wong Yahudi nalika padha nampik lan nyalib Kristus; lan nalika padha maca sajarah panganiaya kang ngisin-isini marang Panjenengane, wong-wong mau ngira yen padha tresna marang Panjenengane, lan mesthi ora bakal nyélaki Panjenengane kaya déné Pétrus, utawa nyalib Panjenengane kaya déné wong Yahudi. Nanging Gusti Allah, kang maca atiné kabèh wong, wis nggawa katresnan marang Gusti Yésus kang diakoni déning wong-wong mau marang sawijining pacoban. Sakèhé swarga nyumurupi kanthi kapentingan kang paling jero panriman marang pekabaran malaekat kang kapisan. Nanging akèh wong kang ngakoni tresna marang Gusti Yésus, lan kang netesaké luh nalika maca crita bab kayu salib, malah ngolok-olok kabar kabungahan bab rawuhipun. Tinimbang nampani pekabaran iku kanthi kabungahan, wong-wong mau ngumumaké yèn iku mung kasasar. Wong-wong mau sengit marang para wong kang tresna marang rawuhipun lan nundhungi wong-wong mau saka pasamuwan-pasamuwan. Wong-wong kang nampik pekabaran kang kapisan ora bisa nampa paédah saka pekabaran kang kapindho; mengkono uga wong-wong mau ora oleh paédah saka panguwuh ing tengah wengi, kang mesthiné nyawisaké wong-wong mau supaya lumebu bebarengan karo Gusti Yésus lumantar pracaya menyang papan kang Mahasuci ing pasucèn swarga. Lan marga saka nampik kaloro pekabaran sadurungé iku, pangertené wong-wong mau wus dadi peteng banget nganti padha ora bisa ndeleng pepadhang ana ing pekabaran malaekat kang katelu, kang nuduhaké dalan menyang papan kang Mahasuci. Aku weruh yèn kaya wong Yahudi nyalib Gusti Yésus, mangkono pasamuwan-pasamuwan nominal iku wus nyalib pekabaran-pekabaran iki, mula wong-wong mau ora duwé kawruh bab dalan menyang papan kang Mahasuci, lan wong-wong mau ora bisa oleh paédah saka syafaate Gusti Yésus ana ing kono. Kaya wong Yahudi, kang nyaosaké kurban-kurbané kang ora ana gunané, mangkono uga wong-wong mau nyaosaké pandongan-pandongané kang ora ana gunané menyang ruangan kang wis ditinggal déning Gusti Yésus; lan Iblis, kang remen marang panyasatan iku, njupuk watak religius, lan nuntun pikirané wong-wong kang ngakoni dadi Kristen iki marang awaké dhéwé, tumindak nganggo kakuwatané, pratandha-pratandhané, lan kaélokan-kaélokan gorohé, supaya ngiket wong-wong mau ana ing jejere.” Early Writings, 259–261.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Wong-wong “sing nampik paseksèné Yohanes ora oleh paédah saka piwulangé Gusti Yésus,” lan wong-wong “sing nampik piwulang kang kapisan ora bisa oleh paédah saka piwulang kang kapindho; mangkono uga padha ora oleh paédah saka sesambat tengah wengi.” Pelayanané Yohanes ndhisiki baptisané Kristus, kang sawatara wektu sawisé iku banjur nyucekaké Pedalemané Allah ing wiwitaning pelayanané. Pelayanané Miller nyawisaké dalan tumrap Kristus supaya nyucekaké para putrané Lewi nalika Panjenengané rawuh kanthi dadakan ing tanggal 22 Oktober 1844. Ing salah siji saka loro seksi iku, panampikan marang utusan sing nyawisaké dalan iku padha karo pati.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Panyingkiran rereged lan panyucekan kang katindakake déning Kristus ana ing pakaryanipun minangka Utusan Prajanjian iku kagayut marang ancas kanggo nangèkaké satunggaling umat supaya ngrampungaké pakaryan nggawa pawartos kaslametan marang jagad. Pakaryan punika kasampurnakaké sadurungé mangsa wektu kang nglambangaké nalika pangadilan eksekutif wiwit kalaksanani. Karusakaning Yérusalèm ing sajarah para murid nglambangaké pangadilan eksekutif, lan Adventisme wus nyimpang saka tanggel jawabé kanggo ngrampungaké pakaryan mau, nanging Pangéran wus nyoba nglumpukaké wong-wong mau dadi siji. Panjenenganipun wus nuntun umatipun supaya nerbitaké bagan taun 1850 minangka gambaran grafis saka pawartos kang mesthiné bisa padha gawa marang jagad.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
“Dudu kersané Allah manawa Israèl kudu nglembara patang puluh taun ana ing ara-ara samun; Panjenengané ngersakaké nuntun wong-wong mau langsung menyang tanah Kanaan lan netepaké ana ing kana, dadi umat kang suci lan bagya. Nanging, ‘wong-wong mau ora bisa lumebu marga saka ora pracaya.’ Ibrani 3:19. Amarga saka panyimpangé lan murtadé, wong-wong mau padha nemoni karusakan ana ing ara-ara samun, lan wong liya ditangèkaké kanggo lumebu ing Tanah Prajanjian. Mangkono uga, dudu kersané Allah manawa rawuhé Kristus nganti kasuwèn banget katundha lan umat-Né tetep manggon nganti pirang-pirang taun ana ing donya kang kebak dosa lan kasusahan iki. Nanging ora pracaya misahaké wong-wong mau saka Allah. Amarga padha ora gelem nindakake pagawéan kang wus katetepaké déning Panjenengané marang wong-wong mau, wong liya banjur ditangèkaké kanggo martakaké pekabaran iku. Amarga sih-rahmat marang donya, Yésus nundha rawuhé, supaya para wong dosa oleh kalodhangan ngrungokaké pepéling iku lan nemu pangayoman ana ing Panjenengané sadurungé bebenduné Allah katumpahaké.” The Great Controversy, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Manawa Adventisme tansah tetep nyekeli iman, “pegawéané mesthi wus kaparingan rampung.”
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Manawa para Adventis, sawisé kuciwa gedhé ing taun 1844, tetep nyekeli imané lan kanthi sesarengan nerusaké lumaku manut panyawijining pitedahing panyedhiyaning Allah kang lagi kabukak, nampa pawartaning malaékat katelu lan kanthi kakuwataning Roh Suci martakaké iku marang donya, mesthiné padha bakal weruh kaslametané Allah; Gusti mesthi wis tumindak kanthi rosa bebarengan karo upayané wong-wong mau; pakaryan mesthi wis rampung, lan Kristus mesthi wis rawuh sadurungé saiki kanggo nampani umaté menyang ganjarané. Nanging ing mangsa mamang lan kahanan ora mesthi kang ngetutaké kuciwané iku, akèh wong pracaya Advent nyerahaké imanéring.... Mangkono pakaryan mau kaalang-alangi, lan donya katilar ana ing pepeteng. Manawa sakabèhing badan Adventis wis manunggal ngadeg ing dhawuh-dhawuhé Allah lan imané Gusti Yésus, mesthi sepira bedané sajarah kita!” Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
Ing Mangsa Semi taun 1844, Utusaning Prajanjian nucèkaké gerakané para Millerite, lan banjur ing Mangsa Gugur nggawa pawarta malaékat katelu. Miller, pawartané lan gerakan kang diwakili déning dhèwèké, wus ngleksanani pasemon bab sepuluh prawan. Ing pasamuwan kémah Exeter, NH, pawarta Babagan Sesambat Tengah Wengi teka, lan sajroning rong sasi kang cendhak katuduhaké sapa ing antarané para prawan iku kang nduwèni lenga. Kaloro golongan iku katampak, lan malaékat katelu teka karo pawarta ana ing tangané kang kudu dipangan, nanging para prawan kang wicaksana “nyerahaké pracayané” ing “wektu mamang lan kahanan ora mesthi.”
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
“wektu mangu-mangu lan ora mesthi” iku wis kawewujudan déning para sakabat nalika Panjenengané séda, nanging ing dina katelu Panjenengané wiwit mbukak pawarta bab wunguné marang para sakabat, lan wong-wong mau ora “nyerahaké precayané.” Wektu mangu-mangu lan ora mesthi tumrap para prawan wicaksana saka gerakan pawarta malaékat kapisan lan kapindho lumaku kira-kira telung taun, ing wektu iku Gusti nglairaké marang Sister White yèn Panjenengané wis ngulurkaké astané kanggo nglumpukaké manèh para turahan saka umaté. Panjenengané nuntun umaté supaya miwiti pakaryan panerbitan lan ngasilaké loh kapindhoné Habakkuk, nanging “akeh wong pracaya Advent nyerahaké precayané.... Mangkono pakaryan mau kabendhet, lan jagad iki katilar ana ing pepeteng.”
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
Ing taun 1849, William Miller, utusan kapilih tumrap pekabaran malaékat kapisan lan kapindho, dipundhateng ing papan pangreksan pungkasan. Saupami para prawan wicaksana ing tanggal 22 Oktober 1844 “tetep nyekel imané lan nerusaké kanthi manunggal ing pitedahing pangrengkuh Gusti Allah kang lagi kabukak,” Gusti mesthi badhé ngadegaké utusan liyané ing roh lan kakuwatané Élia. Nanging, “rawuhipun Kristus” punika “katundha lan umat-Nya” “kanthi cara kang padha” kados Israel kuna badhé “tetep manggon” “pirang-pirang taun ing jagad dosa lan kasusahan punika.”
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
Satus rong puluh nem taun sawisé pambrontakan taun 1863, Gusti ngedegaké utusan pilihan saka malaékat katelu. Pakaryané yaiku nyawisaké dalan tumrap Sang Utusaning Prajanjian supaya dumadakan rawuh ing Padalemané lan mlebet ing sesambetan prajanjian karo wong satus patang puluh papat ewu, sajroning adegan-adegan panutuping paukuman panyelidikan, nanging uga ngaturaké sawijining pekabaran kang ngadhepi pasamuwan telu-lapisé Akhab, Izebel, lan para nabiné ing mangsa Paukuman Eksekutif, kang diwiwiti nalika angger-angger dina Minggu kang bakal enggal teka.
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Utusan katelu kang nyawisake dalan makili sawijining pakaryan, sawijining pekabaran, sawijining utusan, lan sawijining gerakan sajroning adegan-adegan panutuping Pengadilan Investigatif. Elia katelu makili sawijining pakaryan, sawijining pekabaran, sawijining utusan, lan sawijining gerakan sajroning adegan-adegan panutuping Pengadilan Eksekutif. Pekabaran saka utusan kang nyawisake dalan, lan pekabaran saka Elia, yaiku pekabaran saka bilai katelu ing antarane telung Bilai ing Wahyu pasal wolu nganti sewelas.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
Ing sajarah kang diwakili déning utusan kang nyawisaké dalan, pawarta bilai katelu iku nglambangaké Trompet kang nimbali Adventisme Laodikia supaya “tuku saka Aku emas kang wis diuji ing geni, supaya kowé dadi sugih; lan sandhangan putih, supaya kowé kasandhangan, lan wirangé kawudanmu aja katon; lan olesna mripatmu nganggo salep mripat, supaya kowé bisa ndeleng.” Iku pawarta katresnané Allah kang nduduhaké marang umaté Allah sakehing panerakane, awit “sapa waé kang” Panjenengané tresnani, “ditegor lan disiksa.” Iku pawarta kabenerané Kristus kang nimbali manungsa supaya nampa wataké Panjenengané, kang kawedhar ing wektu nalika Utusan Prajanjian lagi nglakokaké pakaryan ngresiki padaleman jiwa, lan mulané Panjenengané nimbali wong-wong kang ditresnani-Né supaya nglairaké wataké Panjenengané lan “mula padha sregep, lan mratobata,” awit Panjenengané ana “ing” lawanging “jaman,” kang nglambangaké pungkasaning mangsa kasempatan, ing ngendi Panjenengané “bakal nyuntak” Adventisme Laodikia “metu saka” cangkemé.” Lawanging “jaman” mau iku lawang kang “dibukak, lan ora ana wong kang bisa nutup; lan ditutup, lan ora ana wong kang bisa mbukak.”
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
Ana sawijining pratentangan kang katingal kaya-kaya ana, kang karesolusi lumantar panerapan “line upon Line,” nanging akèh wong bisa uga malah ora nyumurupi pratentangan kang katon iku. Nalika wis karesolusi, prakara iku nambah kajelasan tumrap peralihan saka Pengadilan Investigatif menyang Pengadilan Eksekutif, kang kelakon ing ukum Minggu kang bakal enggal teka. Pratentangan iku karesolusi kanthi nampani yèn Pentekosta minangka pralambang tumrap ukum Minggu kang bakal enggal teka ing Amérika Sarékat. Supaya ngrampungaké panimbang kita ngenani utusan katelu kang nyawisaké dalan minangka sawijining pralambang ing Pengadilan Investigatif, minangka kosok baliné Élia katelu minangka pralambang Pengadilan Eksekutif, kita bakal ngrembug pratentangan kang katon iki.
We will continue this study in the next article.
Kita badhé nerusaken panaliten punika ing artikel salajengipun.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaékat kang manunggal ing pangwartané piwulang malaékat katelu iku bakal madhangi sakehé bumi kanthi kamulyané. Ing kéné kaweca sawijing pakaryan kang jembaré saindenging jagad lan kakuwatané ora lumrah. Gerakan advent taun 1840–44 iku minangka pratandha kamulyan saka kakuwatané Gusti Allah; piwulang malaékat kapisan digawa menyang saben papan pangutusan ing saindenging donya, lan ing sawetara nagara ana kawigatèn agama kang paling gedhé kang tau kababar ing tanah endi waé wiwit Reformasi abad kaping nembelas; nanging kabèh iku bakal kasilihi déning gerakan kang kuwasa ing sangisoré pepéling pungkasan saka malaékat katelu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pakaryan iku bakal padha karo pakaryané ing Dinten Pentakosta. Kaya dene ‘udan wiwitan’ diparingaké, ing pambanjuré Roh Suci nalika wiwitaning Injil, kanggo nuwuhaké wiji kang adi, mangkono uga ‘udan pungkasan’ bakal diparingaké ing panutupé kanggo ngemataké panèn. ‘Mulané kita bakal wanuh, manawa kita tetep ngugemi supaya wanuh marang Pangéran: miyosé wus kacawisaké kaya ésuk; lan Panjenengané bakal rawuh marang kita kaya udan, kaya udan pungkasan lan udan wiwitan marang bumi.’ Hosea 6:3. ‘Mulané padha bungaha, hé para putrané Sion, lan padha kabungaha ana ing Pangéran Allahmu: awit Panjenengané wus maringi kowé udan wiwitan kanthi cukup, lan Panjenengané bakal ndhatengaké marang kowé udan, udan wiwitan, lan udan pungkasan.’ Joel 2:23. ‘Ing dina-dina pungkasan, mangkono pangandikané Allah, Ingsun bakal ngesokaké Roh-Ku marang sakèhé daging.’ ‘Lan bakal kalakon, saben wong kang nyebut asmané Pangéran bakal kapitulungan rahayu.’ Kisah Para Rasul 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pakaryan agung Injil iku ora bakal dipungkasi kanthi pawujudan panguwasané Allah sing luwih sithik tinimbang sing nandhani pambukané. Ramalan-ramalan kang kawujud ing tumedhaking udan wiwitan nalika pambukané Injil bakal kawujud manèh ing udan pungkasan nalika panutupé. Iki lah ‘wektu-wektu pangayoman’ kang ditengga déning rasul Pétrus nalika dhèwèké ngandika: ‘Mulané padha mratobata lan padha mring mualih, supaya dosa-dosamu kapusus, samangsa tekan wektu-wektu pangayoman saka ngarsané Pangéran; lan Panjenengané bakal ngutus Yésus.’ Kisah Para Rasul 3:19, 20.” The Great Controversy, 611.