The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“Tiyang-tiyang ing wekasaning jaman” nggambarake pawartos bab kabukane pangadilan ana ing gerakane malaékat kang kapisan, lan ana ing gerakane malaékat kang katelu, diumumake panutupaning pangadilan. Ing “wekasaning jaman” umaté Allah biyèn lan saiki diangkat kanggo martakaké pangadilané Allah, nanging supaya dadi utusaning pangadilané Allah, kowé kudu mangertèni pangadilan iku. Sawijining ciri pokok Adventisme Laodikia, becik golongan kang sinau dhuwur utawa golongan kang ora sinau, yaiku yèn wong-wong mau ora mangertèni pangadilané Allah. Kabèh para nabi luwih mligi ngarahaké pawartané marang wekasaning jaman tinimbang marang jaman nalika wong-wong mau urip.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Saben nabi jaman kuna ngandika ora pati kanggo jamané dhéwé tinimbang kanggo jaman kita, saéngga pamedhar wangsité tetep lumaku kanggo kita. ‘Saiki sakehé prakara iki kadadéan marang wong-wong mau minangka tuladha; lan iku katulisan kanggo pepéling kita, kang marang kita pungkasaning jagad wis teka.’ 1 Korinta 10:11.” Selected Messages, buku 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Kabeh para nabi padha sarujuk siji lan sijiné, mulané sakabèhé pamedhar wangsité padha ngaturaké gambaran kang padha, lan gambaran iku yaiku bab dina-dina wekasan, yaiku dina-dina pangadilan.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Lan roh-rohé para nabi iku tundhuk marang para nabi. Awit Allah dudu pangriptaing kabingungan, nanging pangriptaing katentreman, kaya déné ing sakehing pasamuwané para suci. 1 Korinta 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Yerusalem ing wahyu Ézkiel sing diwiwiti ing pasal wolu iku yaiku pasamuwané Allah, yaiku pasamuwan Advent Dina Pitu Laodikia ing dina-dina wekasan. Pasal wolu lan sanga saka Ézkiel mratélakaké rong golongan wong sing ngabekti ing panutuping pangadilan tumrap griyané Allah. Sawijining golongan dilambangaké déning wong tuwa rong puluh lima sing sujud marang srengéngé, nanging wong-wong sing sesambat lan nangis merga saka sakehing kaluputan nistha sing katindakaké ana ing pasamuwan lan ing nagara, bakal nampa meteréné Allah. Ing pasal sewelas, wahyu Ézkiel nerusaké gambaran paukuman tumrap wong rong puluh lima sing sujud marang srengéngé.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Salajengipun, roh ngetang kula munggah, lan nggawa kula menyang gapura wetan dalemé Pangéran, kang madhep mangetan; lan lah, ana ing lawanging gapura iku wong rong puluh lima cacahé; ana ing antarané wong-wong mau kula weruh Yaazanya bin Azur, lan Pelatya bin Benaya, para panggedhéné bangsa. Panjenengané banjur ngandika marang kula, He anaking manungsa, iki wong-wong kang ngrancang piala, lan maringi pitutur ala ana ing kutha iki: kang padha kandha, Wektuné durung cedhak; ayo padha yasa omah: kutha iki punika panci, lan kita iki dagingé. Mulané medhara nglawan wong-wong mau, medhara, hé anaking manungsa. Lan Rohing Pangéran tumiba ing dhateng kula, banjur ngandika marang kula, Padha dhawuha; Mangkéné pangandikané Pangéran; Kaya mangkono kowé padha ngandika, hé brayat Israèl: awit Ingsun pirsa prekara-prekara kang munggah ana ing pikiranmu, siji-sijiné. Kowé wis ngakehake wong-wongmu kang mati ing kutha iki, lan dalan-dalané wis kok kebaki wong-wong kang mati. Mulané mangkéné pangandikané Pangéran Yehuwah; Wong-wongmu kang mati, kang wis kok glethakaké ana ing tengahé, iku dagingé, lan kutha iki punika panci: nanging kowé bakal Dakgawa metu saka ing tengahé. Kowé padha wedi marang pedhang; lan Ingsun bakal ndhatengaké pedhang marang kowé, mangkono pangandikané Pangéran Yehuwah. Lan Ingsun bakal nggawa kowé metu saka ing tengahé, lan masrahaké kowé menyang tangané wong-wong manca, sarta bakal ngukum kowé ana ing antaramu. Ezekiel 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Yerusalem dipratelakaké minangka “panci,” lan bangsa ing Yerusalem iku “daging” kang lagi dimasak ana ing panci mau. Pangadilan tumrap wong-wong duraka kang katindakaké déning para malaékat kanthi gaman pangrusaké ana ing tangané, ing wektu panyegelan wong satus patang puluh papat ewu (awit Sister White ngandika yèn panyegelan ing Yézkiel bab sanga iku padha karo panyegelan ing Wahyu bab pitu), ngemu kayektèn yèn wong-wong duraka dibusak saka Yerusalem. Nalika angger-angger Minggu kang enggal bakal rawuh iku dumadi, Yerusalem kasukman bakal karesiki lan kaluhuraké dadi panji ing sadhuwuring sakehing gunung.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Lan bakal kelakon ing dina-dina wekasan, yèn gunung padalemaning Allah bakal diteguhaké ana ing pucuking gunung-gunung, lan bakal diluhuraké ngungkuli bukit-bukit; sarta sakehing bangsa bakal mili marang kono. Lan akèh umat bakal padha lunga lan muni, Ayo, sumangga kita padha munggah menyang gununging Allah, menyang padalemane Gustiné Yakub; lan Panjenengané bakal mulang kita bab dalan-dalané, lan kita bakal lumaku ana ing margi-margi-Né: awit saka Sion angger-angger bakal metu, lan pangandikaning Allah saka Yérusalèm. Yesaya 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Pamurnèn sing kalakon tumrap Yerusalem nalika hukum Minggu ditegakaké, iku yaiku disingkiraké para Adventis Laodikia, saéngga mung para Adventis Filadelfia kang tetep kari. Struktur korporat légal banjur rampung, amarga pamaréntah Amérika Sarékat iku sawijining badan kang nguwasani tatanan légal sing diadegaké ing taun 1863, lan nalika pamaréntah Amérika Sarékat meksa pangibadah Minggu tumrap nagara, struktur korporat gréja Advent Dina Kaping Pitu mau salah siji kanthi légal dibubaraké, utawa mbokmenawa kanthi légal jenengé diowahi dadi soko sing sajeroning tatanan gréja Advent Minggu.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Nalika para duraka ing Yérusalèm dicopot saka panci godhok déning para malaékat pambinasa, gréja Adventis Laodikia rampung, lan gerakan Filadélfia dadi Yérusalèm rohani kang kaangkat dadi panji. Mikha ngandika marang para wong tuwa, kang déning Yésaya sinebut wong-wong kang ngece, kang nyebut pepadhang dadi pepeteng lan pepeteng dadi pepadhang, lan lumantar sawijining pitakon, mratelakaké yèn para wong tuwa iku kuduné wis mangertèni “pangadilan.” Wong-wong mau kuduné wis mangertèni wektu panyuwunaning ngarsané marang wong-wong mau.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Lan aku ngandika, “Mugi karsaa mireng, dhuh para kepala Yakub, lan para panggedhene brayat Israèl; apa dudu dadi wajibira kowe padha mangertèni kaadilan? Kowe sengit marang kang becik lan tresna marang kang ala; kowe nguliti kulité umatku lan nyuwek dagingé saka balung-balungé; iya kowe mangan dagingé umatku, lan nguliti kulité saka wong-wong mau; balung-balungé kok pecah-pecah, lan kowe cacah dadi pérangan-pérangan, kaya kanggo ing panci, lan kaya daging ana ing sajroning kawah.” Mikha 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Gusti Allah ngersakaké, lan isih ngersakaké, supaya umat Panjenengané ing dina-dina wekasan “mangertèni paukuman,” lan paukuman iku dudu sawijining gagasan tunggal. Iku sawijining sajarah kang lumaku majeng, ngandhut sawetara unsur lan tandha-tandha pinunjul kang tartamtu. Iku sawijining mangsa kenabian kang wiwit ing taun 1798, lan lumaku terus nganti pungkasaning millennium. Iku loro-loroné, sipat penyelidikan lan eksekutif. Iku kaleksanan marang saben manungsa kang tau urip ing planit bumi iki, lan uga marang para malaékat kang diusir saka swarga. Mangsa-mangsa paukuman iku sawijining pangerten kang hakiki tumrap para setya Gusti Allah ing dina-dina wekasan, amarga wangsulan tumrap pitakonané Mikha yaiku, “nggih, Israèl kudu mangertèni paukuman.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Yeremia nedahaké yèn para wong tuwa ing Yérusalèm ing dina-dina pungkasan makili puncaking sawijining “murtad kang langgeng,” kaya dene diwakili déning patang turunan pambrontakan kang saya mundhak, kang dilambangaké déning patang kekejeman kang saya mundhak ing Yéheskiel pasal wolu. Yeremia nedahaké yèn para wong tuwa iku kagubed ing spiritualisme, awit “nyembah” “srengéngé, rembulan, lan sakehing bala tentara langit.” Panjenengané nedahaké yèn wong-wong iku bakal “tiba, lan ora tangi manèh,” awit “wong-wong mau wis nampik pangandikané Pangéran.” Kanthi ciri-ciri iki Yeremia nedahaké yèn “bangsa iki ora wanuh marang paukumané Pangéran.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
Nalika samana, mangkono pangandikané Pangéran, balung-balung para ratu Yéhuda, lan balung-balung para pangéranipun, lan balung-balung para imam, lan balung-balung para nabi, lan balung-balung para padunung Yérusalèm, bakal diwetokaké saka kuburan-kuburané; lan iku bakal disebaraké ana ing ngarsané srengéngé, lan rembulan, lan sakehing wadya langit, kang wis padha ditresnani, lan wis padha diladèni, lan kang wus padha ditututi, lan kang wus padha digolèki, lan kang wus padha disujudi déning wong-wong mau; iku ora bakal diklumpukaké, lan ora bakal kasarekaké; iku bakal dadi rereged ana ing lumahing bumi. Lan pati bakal dipilih ngungkuli urip déning sakèhé turahan wong-wong saka kulawarga ala iki sing isih kari, sing isih ana ing sakehing panggonan kang dadi pambuangané wong-wong iku déning Aku, mangkono pangandikané Pangéran sarwa dumadi. Kajaba iku kowé kudu kandha marang wong-wong mau: Mangkéné pangandikané Pangéran; Apa manawa wong tiba lan ora tangi menèh? apa manawa wong nyimpang lan ora bali menèh? Yagéné bangsa iki, wong Yérusalèm iki, padha mblésèt bali kanthi pambalèkan kang langgeng? Wong-wong iku ngugemi cidra, padha nampik bali. Aku wis mirengaké lan ngrungokaké, nanging wong-wong iku ora ngucap kanthi bener; ora ana wong siji waé kang mratobat saka durakané, karo muni, Apa kang wis taklakoni? Saben wong mléngos marang lakuné dhéwé, kaya jaran kang mbrastha menyang ing paprangan. Malah manuk bangau ing langit ngerti mangsané kang katetepaké; lan manuk puter lan manuk kuntul lan manuk layang padha nggatèkaké wektu tekane; nanging umat-Ku ora ngerti paukumané Pangéran. Kepriyé kowé bisa kandha: Aku iki wicaksana, lan angger-anggeré Pangéran ana ing aku? Lah, satemené muspra Panjenengané damel iku; kalamé para juru tulis iku muspra. Para wong wicaksana padha kawirangan, padha gumun lan katangkep; lah, wong-wong iku wis nampik pangandikané Pangéran; lan kawicaksanan apa kang ana ing wong-wong iku? Yérémia 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Ing bab lima, Yérémia nandhesaké manawa wong-wong sing ora wanuh marang paukumané Pangéran iku “bodho.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Lungaa mrono-mrene lumantar dalan-dalané Yerusalem, lan delengen saiki, lan ngertènana, lan golèkana ana ing alun-aluné, manawa kowé bisa nemu wong siji, manawa ana siji waé sing nindakaké kaadilan, sing ngupaya kayektèn; lan Aku bakal ngapura kutha iki. Lan sanadyan wong-wong mau padha kandha, “Mungguhing Pangeran gesang”; satemené padha sumpah goroh. Dhuh Pangeran, apa mripat Paduka ora marang kayektèn? Paduka wis nggebugi wong-wong mau, nanging padha ora sedhih; Paduka wis numpes wong-wong mau, nanging padha ora gelem nampani piwulang pangoreksi: padha wis ngataské rainé luwih atos tinimbang watu; padha ora gelem mratobat. Mulane aku kandha, Satemené iki wong-wong miskin; padha bodho: amarga padha ora ngerti dalané Pangeran, utawa paukumané Gusti Allahé. Yeremia 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Ing dina-dina wekasan Adventisme Laodikia, wong-wong sing digambarake minangka para prawan bodho ing pasemon bab sepuluh prawan, kang déning Sister White dipratelakake makili “pengalaman umat Advent,” “ora wanuh marang dalaning Pangeran, utawa marang paukumaning Allahé.” Ing bab salajengipun Yeremia nelakaké yèn “dalan”é Pangeran iku “dalan-dalan kuna,” nanging para Adventis Laodikia sing bodho padha nampik lumaku ana ing kono, utawa ngrungokaké swaraning kalasangka. “Kalasangka” iku minangka lambang paukuman, kang temtu waé ora dingertèni déning para Adventis Laodikia sing bodho.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Mangkene pangandikané Pangéran, “Ngadega ana ing dalan-dalan, lan delengen, lan nyuwuna bab dalan-dalan kuna, ing endi dalan kang becik iku, lan lumakua ana ing kono, temah kowé bakal nemu katentreman tumrap nyawamu.” Nanging wong-wong mau padha calathu, “Aku ora gelem lumaku ana ing kono.” Uga Aku wus netepaké para juru-jaga ana ing sadhuwuré kowé, pangandikané, “Rungokna swaraning kalasangka.” Nanging wong-wong mau padha calathu, “Aku ora gelem ngrungokaké.” Mulané rungokna, hé para bangsa, lan sumurupa, hé pasamuwan, apa kang ana ing antarané wong-wong mau. Rungokna, hé bumi: lah, Aku bakal ndhatengaké bilai marang bangsa iki, yaiku wohing pikirané, amarga wong-wong mau ora ngrungokaké pangandikan-Ku, lan tumrap angger-angger-Ku padha nampik iku. Yeremia 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
“Piala” kang didhatengaké marang “pasamuwan” sing nampik “ngrungokaké swaraning kalasangka,” lan “mlaku” ing “dalan-dalan kuna,” ing papan ing ngendi “pangaso” saka udan pungkasan bakal tinemu, kelakon nalika “pasamuwan” “nampik angger-anggeré Panjenengané” ing hukum Minggu sing enggal bakal rawuh.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Panganggon rangkep telu tumrap Élia mratélakaké pakaryan sawijining utusan lan sawijining gerakan ing mangsa pangadilan eksekutif, kang diwiwiti nalika hukum Minggu sing enggal bakal teka iku wiwit lumaku. Sing raket gegandhèngané karo panganggon rangkep telu tumrap Élia yaiku panganggon rangkep telu tumrap utusan kang nyawisaké dalan kanggo Utusan Prejanjian. Panganggon rangkep telu tumrap utusan kang nyawisaké dalan iku ngenali sawijining pakaryan déning sawijining utusan lan sawijining gerakan ing mangsa pangadilan investigatif. Utusan kang nyawisaké dalan, lan Élia, iku panganggon rangkep telu kang raket gegandhèngan, kaya déné panganggon rangkep telu tumrap Roma karo panganggon rangkep telu tumrap tibané Babul, nanging padha nduwèni béda-béda wigati kang ana gandhèng cenenge karo pangadilané Gusti Allah.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Panganggone Élia kaping telu lan panganggone utusan kaping telu sing nyawisake dalan tumrap Sang Utusaning Prajanjian iku ana gegayutane karo rong pakaryan pangadilan kang béda, kang katindakaké déning Gusti Allah lumantar utusan pilihané lan lumantar gerakan kang nyawiji karo pekabarané sang utusan. Rong pakaryan iku ana gegayutane karo rong mangsa pangadilan kang béda, sanadyan ana tumpang-tindih ing antarané pralambang-pralambang mau.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Pakaryaning Élia kaping telu lan pungkasan iku gegayutan karo pangadilan eksekutif tumrap pasamuan telung rangkep saka Babil modern, lan pakaryaning utusan kang nyawisake dalan iku gegayutan karo pangadilan panlitèn lan panyucekan umaté Gusti Allah. Malakhi pasal telu dipunwiwiti nganggo ayat pungkasan saka pasal loro.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 2:17–3:4.
Kowé wis ngelakake Pangéran kanthi tembung-tembungmu. Nanging kowé padha kandha, “Ing bab apa aku wis ngelakake Panjenengané?” Nalika kowé padha kandha, “Saben wong sing nglakoni piala iku becik ana ing ngarsané Pangéran, lan Panjenengané rena marang wong-wong mau”; utawa, “Ana ing ngendi Allah kang ngukum kanthi adil?” Lah, Ingsun bakal ngutus utusan-Ku, lan dhèwèké bakal nyawisaké dalan ana ing ngarsa-Ku; lan Pangéran kang kokgoleki iku bakal dumadakan rawuh ing Padalemané; ya iku Utusaning prejanjian, kang koksenengi. Lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéran semesta alam. Nanging sapa kang bisa tahan ing dina rawuhé? Lan sapa kang bakal tetep jejeg nalika Panjenengané miyos? Awit Panjenengané iku kaya geni pangresiki, lan kaya sabuné tukang ngumbah; lan Panjenengané bakal lenggah kaya wong kang ngresiki lan nyucekaké slaka; Panjenengané bakal nyucekaké para putrané Lèwi lan ngresiki wong-wong mau kaya mas lan slaka, supaya padha nyaosaké kurban marang Pangéran kanthi kabeneran. Sawisé iku, kurbané Yehuda lan Yérusalèm bakal dadi karsa tumrap Pangéran, kaya ing jaman kuna lan kaya ing taun-taun biyèn. Maleakhi 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Ing dina-dina wekasan, miturut paseksèné Malakhi, Allah wis kesel déning Adventisme Laodikia sing tetep nyekel pambrontakan taun 1888. Pambrontakan taun 1888 iku dipralambangaké déning pambrontakané Korah, Datan, lan Abiram, lan pasulayan doktrinal ing pambrontakané Korah iku ngenani apa wong-wong sing nglakoni piala isih bener ana ing ngarsané Pangéran.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Saiki Korah, putrané Izhar, putrané Kehat, putrané Lèwi, sarta Datan lan Abiram, para putra Éliab, lan On, putrané Pélet, para turuné Ruben, padha nglumpukaké wong-wong; lan padha tangi ngadhep Musa, bebarengan karo sawenèh saka bani Israèl, rong atus sèket para panggedhé pasamuwan, wong-wong kang misuwur ana ing satengahé pasamuwan, wong-wong kang duwe asmane gedhé; lan padha nglumpuk bebarengan nglawan Musa lan nglawan Harun, sarta matur marang wong loro mau: Kowé wis kaluwihan ngunggulaké awakmu dhéwé, déné sakèhé pasamuwan kuwi suci, saben wong ing antarané, lan Pangéran ana ing satengahé wong-wong mau; mulané yagéné kowé ngluhuraké awakmu dhéwé ngungkuli pasamuwané Pangéran? Wilangan 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Ing dina-dina wekasan, Gusti Allah wis kesel marang Adventisme Laodikia sing ngugemi pambrontakan taun 1957, kang satemene mung minangka pawujudan saka pambrontakan taun 1888, kang dilebokake ing sawijining pratelan resmi. Buku *Questions on Doctrine* ngukuhaké pambrontakan taun 1888, kang minangka pengulangan pambrontakané Korah, Datan lan Abiram, manut paseksèn malaékat sing maringi pitutur marang Sister White yèn dhèwèké kudu tetep ana ing konferènsi taun 1888, supaya nyathet pengulangan sajarah pambrontakané Korah. Wong lanang rong atus seket sing kawentar padha nglumpuk bebarengan karo Korah, Datan lan Abiram, nglawan Musa, wakilé Gusti Allah, ing pambrontakan iku.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Wong lanang kang cacahé selawe, sing sujud marang srengéngé ana ing Yehezkiel pasal wolu, nggambaraké saprasepuluh, utawa pérangan sapuluh, saka rong atus sèket wong lanang sing nyaosaké menyan ana ing pambrontakané Korah, Datan, lan Abiram, sing dadi pralambang para pamimpin pambrontakan taun 1888, kang pambrontakan doktrinalé dipraformalisasi ing taun 1957, lumantar diterbitaké buku Questions on Doctrine.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Pambrontakané Korah, Datan, lan Abiram nolak “pengadilan” kang wus katetepaké déning Allah, kang mratelakaké yèn padha kudu ngumbara ing ara-ara samun patang puluh taun. Adventisme Laodikia wiwit ngumbara ing ara-ara samuné Laodikia ing taun 1863, sawisé padha nolak pekabaran Laodikia kang dipratélakaké ing taun 1856, kang nuwuhaké pengadilan supaya ngumbara ing ara-ara samun nganti pirang-pirang taun manèh, marga saka kurangé pracaya. Ing pambrontakan taun 1888, wong-wong mau isih ora gelem nampani pekabaran Laodikia kang digawa déning Para Sesepuh Jones lan Waggoner.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Wong-wong sing mbalela ing taun 1888, ora mung nampik wewenang rohani para pinituwa Jones lan Waggoner, nanging uga wewenangé nabi wadon Ellen White lan wewenangé Sang Roh Suci, amarga tumindaké mujudaké gagasan yèn sakabèhé pasamuwan kuwi padha suciné.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Ing taun 1863, dheweke wis bali mangan bebarengan karo nabi palsu saka Betel, lan kanthi mangkono ing pungkasane nampa pangerten bab karahayon sing kaawakili déning pambrontakané Korah, banjur kanthi resmi ngukuhaké piwulang palsu iku ing buku, Questions on Doctrine. Piwulang iku minangka pangerten palsu bab “kabeneraké awit saka pracaya.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Pambalelan taun 1863 iku dadi wiwitaning panampikan marang permatané Miller kang kawecahaké ing rong papané Habakuk. Ing Habakuk bab loro, “padudon” ing ayat siji pungkasane ngasilaké rong golongan wong kang padha ngabekti, kang kababar lumantar pasulayané bab piwulang sing ketinggalan teka.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Lah, nyawané kang kumalungkung iku ora jejeg ana ing jeroné; nanging wong mursid bakal urip marga saka pracayané. Habakuk 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
“Iman”é wong “bener” ing “pasulayan” ing Habakuk pasal loro, dhasaré ana ing “wahyu” sing wis katulis cetha ana ing loh-loh. Ing pambrontakan taun 1863, langkah kapisan kanggo nyingkiraké apa sing katulis ana ing loh-loh iku kasil kalakokaké déning wong-wong sing wis ora duwé manèh iman wong “bener.” Pambrontakan taun 1863 iku nggambarake wiji kapisan saka pambrontakan sing ing pungkasané bakal ngukuhaké sawijining teges palsu tumrap piwulang pambeneran déning iman ing taun 1957.
We will continue this study in the next article.
Kita badhé nerusaken pasinaon punika wonten ing artikel salajengipun.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Gusti ing sih-rahmat-Nya kang agung sampun ngutus satunggaling pawartos ingkang paling aji dhateng umat-Nya lumantar Para Sesepuh Waggoner lan Jones. Pawartos punika dipunparingaken supados nggawa langkung cetha wonten ing ngajenging jagad iki Sang Juru Slamet ingkang kaluhuraken, kurban kangge dosa-dosaning saindenging jagad. Pawartos punika ngaturaken pambeneran lumantar pracaya dhateng Sang Panjamin; lan ngundang umat supados nampi kabeneraning Kristus, ingkang kababar wonten ing katitènan dhateng sedaya pepakening Allah. Kathah tiyang sampun kelangan panyawang dhateng Gusti Yesus. Mripatipun kedah dipunarahaken dhateng pribadinipun ingkang ilahi, kasaenanipun, lan katresnan-Nya ingkang boten ewah tumrap kulawarga manungsa. Sedaya kuwasa kaparingaken dhateng tangan-Nya, supados Panjenenganipun saged mbagekaken peparing-peparing ingkang sugih dhateng manungsa, maringi peparing ingkang tanpa upami, yaiku kabeneranipun piyambak, dhateng piranti manungsa ingkang tanpa daya. Punika pawartos ingkang dipundhawuhaken dening Allah supados dipunparingaken dhateng jagad. Punika inggih punika pawartosing malaékat kaping tiga, ingkang kedah dipunwartakaken kanthi swanten banter, lan kairingi déning kawutahaning Roh-Nya kanthi ukuran ingkang ageng.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Bebener kanggo jaman iki, yaiku pekabaran malaékat katelu, kudu dipratelakaké kanthi swara sora, tegesé kanthi kakuwatan sing saya mundhak, nalika kita nyedhaki ujian pungkasan sing gedhé.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Wektu panggodhèn iku wis ana ing ngarepé kita, awit sesambat sora saka malaékat katelu wis wiwit katuduhaké ana ing panyingkapan kabenerané Kristus, Panebus kang ngapura dosa. Iki minangka wiwitaning pepadhang saka malaékat kang kamulyané bakal ngebaki saklumahing bumi.” Selected Messages, buku 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Udan pungkasan iku bakal tumiba marang umat Allah. Ana malaekat kang kawasa gedhé bakal tumurun saka swarga, lan saklumahing bumi bakal dipadhangi déning kamulyané.” Review and Herald, 21 April 1891.