And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Lan nalika wektu nyaosaké kurban ing wayah sore wis tekan, Élia, nabi iku, banjur marek lan ngandika, “Dhuh Pangéran, Allahé Abraham, Ishak, lan Israèl, mugi ing dina punika kawruhanana bilih Paduka punika Allah ing Israèl, lan bilih kawula punika abdi Paduka, sarta bilih kawula sampun nindakaké samukawis punika miturut dhawuhipun Paduka.” 1 Para Raja 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Kita sampun ngidentifikasi ciri-ciri Élia minangka sawijining pralambang. Salah satunggaling ciri punika inggih menika bilih paladosan lan piwucalipun Élia, Yohanes Pembaptis, lan William Miller dados piranti paukuman. Piwucalipun punika kaanggen déning Pangéran kanggé nyobi sajarahipun piyambak-piyambak. Gusti Yésus ngandika bilih manawi Panjenenganipun boten rawuh, mila tiyang-tiyang Yahudi ingkang remen mbantah punika boten gadhah dosa.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Saupama Aku ora rawuh lan ngandika marang wong-wong mau, mesthi padha ora duwe dosa; nanging saiki wong-wong mau ora duwe alesan kanggo nutupi dosané. Yokanan 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Yézkiel netepaké asas kang padha tumrap wong-wong Yahudi kang seneng mbantah ing sajarahé.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Amarga wong-wong iku padha dadi anak-anak kang kurang ajar lan atos atiné. Aku ngutus kowé marang wong-wong mau; lan kowé bakal matur marang wong-wong mau: Mangkéné pangandikané Pangéran Allah. Lan wong-wong mau, manawa padha gelem ngrungokaké utawa manawa padha ora ngèstokaké, (amarga wong-wong iku iku brayat kang mbalela,) temahan bakal padha sumurup yèn ana nabi ana ing satengahé. Yehezkiel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Simbolisme Élia nyakup perané minangka piranti pangadilan.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Wong-wong sing melu ngwartakake piwelinging malaékat katelu lagi nliti Kitab Suci miturut rancangan sing padha kaya sing dianut déning Bapa Miller. Ing buku cilik kanthi irah-irahan Views of the Prophecies and Prophetic Chronology, Bapa Miller mènèhi paugeran-paugeran ing ngisor iki sing prasaja, nanging wicaksana lan wigati, tumrap pasinaon lan panfsiraning Kitab Suci:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Saben tembung kudu nduwèni gegayutan kang trep karo perkara sing dipratelakaké ing Kitab Suci; 2. Sakabèhé Kitab Suci iku perlu, lan bisa dimangertèni lumantar panggunaan kang sregep lan panyinaon; 3. Ora ana apa waé sing kaandharaké ing Kitab Suci kang bisa utawa bakal didhelikaké saka wong-wong kang nyuwun kanthi pracaya, tanpa mangu-mangu; 4. Kanggo mangertèni piwulang, kumpulna kabèh ayat Kitab Suci bab prakara kang arep koksumurupi, banjur saben tembung diwenèhana pangaribawa kang trep; lan manawa kowé bisa mbangun teorimu tanpa ana pasulayan, kowé ora bisa kliru; 5. Kitab Suci kudu dadi panafsiré dhéwé, awit Kitab Suci iku dadi paugerané dhéwé. Manawa aku gumantung marang sawijining guru kanggo nerangaké marang aku, lan dhèwèké mung ngira-ngira tegesé, utawa kepéngin mangkono awit saka kredo sektariané, utawa supaya dianggep wicaksana, mula pangira-irané, pepénginané, kredoné, utawa kawicaksanané iku dadi paugeranku, dudu Kitab Suci.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Ingkang kapacak ing nginggil punika namung sapérangan saking pranatan-pranatan punika; lan wonten ing panaliten kita dhateng Kitab Suci, kita sedaya badhé tumindak kanthi sae manawi ngatos-atosa prinsip-prinsip ingkang sampun dipunandharaken punika.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Iman kang sejati iku didegaké ing Kitab Suci; nanging Iblis migunakaké akèh cara kanggo mbélokaké Kitab Suci lan nglebokaké kasalahan, saéngga dibutuhaké kawigatèn kang gedhé manawa wong kepéngin mangerti apa kang sajatiné diwulangaké déning Kitab Suci. Salah siji saka panipuning gedhé ing jaman iki yaiku akèh ngugemi pangrasa, lan ngakoni kajujuran nalika ora nggatekaké pangandika kang cetha saka Sabdaning Allah merga sabda iku ora cocog karo pangrasa. Akeh wong ora nduwèni dhasar kanggo imané kejaba emosi. Agamané dumadi saka kasenengan kang nggegirisi; nalika iku mandheg, imanipun sirna. Pangrasa bisa dadi damen, nanging Sabdaning Allah iku gandum. Lan, ‘apa,’ pangandikané nabi, ‘tegesé damen tumrap gandum?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Ora ana wong siji waé sing bakal kaukum amarga ora nggatèkaké pepadhang lan kawruh sing durung tau diduwèni lan ora bisa dipikolehi déning dhèwèké. Nanging akèh wong ora gelem manut marang bebener sing dipratélakaké marang wong-wong mau déning para duta Kristus, amarga padha kepéngin nyelarakaké dhiri karo paugeran donya; lan bebener sing wis tekan ing pangrèhing pangertèné, pepadhang sing wis madhangi nyawané, bakal ngukum wong-wong mau ing Dina Pangadilan. Ing dina-dina pungkasan iki kita nduwèni pepadhang sing kakumpul, sing wis sumunar sajroning kabèh jaman, lan kita bakal dituntut tanggung jawab sing salaras karo iku. Dalan kasucèn iku ora sajajar karo donya; iku dalan sing ditinggèkaké. Manawa kita lumaku ana ing dalan iki, manawa kita mlayu ana ing dalané pepakoné Gusti, kita bakal nemu yèn ‘dalané wong mursid iku kaya pepadhang kang sumorot, sing saya padhang saya padhang nganti tekan ing kasampurnaning dina.’” Review and Herald, November 25, 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Kita ora “disalahaké amarga ora nggatekaké pepadhang lan kawruh sing” kita “durung tau nduwèni, lan” kita “ora bisa olèh.” Perkara sing wigati ing pratelan iki yaiku ungkapan “ora bisa olèh.” Élia, Yohanes, lan Miller makili pepadhang kanggo generasiné saben-saben, yaiku pepadhang sing bisa digayuh. Anané pesen wong-wong mau nyingkiraké selubung saka apa sing ing istilah hukum ing Amerika Sarékat diarani “plausible deniability.” Pesen Élia ing saben generasi nalika iku kawedhar mbusak sakabèhé “plausible deniability,” mangkono ngiket tanggung jawab marang saindhenging generasi iku tumrap pepadhang sing nalika iku dipratélakaké.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Sadulurku ing sawijining wektu tau ngandika yèn dhèwèké ora gelem ngrungokaké apa waé bab piwulang sing kita anut, awit wedi manawa dhèwèké bakal kawyakinaké. Dhèwèké ora gelem teka ing pakumpulan-pakumpulan, utawa ngrungokaké pawartos-pawartos; nanging sawisé kuwi dhèwèké banjur nyatakaké yèn dhèwèké weruh yèn dhèwèké padha waé kaluputané kaya-kaya dhèwèké wis ngrungokaké. Gusti Allah wis maringi dhèwèké kasempatan kanggo mangertèni kayektèn, lan Panjenengané bakal nuntut tanggung jawab marang dhèwèké tumrap kasempatan iki. Ana akèh ing antarané kita sing kebak prasangka marang piwulang-piwulang sing saiki lagi dirembug. Wong-wong mau ora gelem teka kanggo ngrungokaké, ora gelem nliti kanthi ayem, nanging padha ngaturaké bantahan-bantahané ana ing pepeteng. Wong-wong mau rumangsa sampurna marem karo kaanané. ‘Kowé padha kandha, Aku sugih, lan saya kalimputan bandha, lan ora kekurangan apa-apa; nanging kowé ora ngerti yèn kowé kuwi cilaka, lan melas, lan mlarat, lan wuta, lan wuda: Aku maringi pitutur marang kowé supaya tuku saka Aku mas sing wis diuji ing geni, supaya kowé dadi sugih; lan sandhangan putih, supaya kowé kasandhangan, lan supaya wiranging kawudhanmu ora katon; lan lèlèhna mripatmu nganggo salep mripat, supaya kowé bisa ndeleng. Sapa waé sing Daktresnani, iku Daktegor lan Dakdisiplin: mulané padha sregep, lan mratobata’ (Wahyu 3:17–19).
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Ayat Kitab Suci iki tumrap wong-wong sing urip ana ing sangisoring swaraning piwulang kabar, nanging ora gelem teka kanggo ngrungokake. Kepriye kowé bisa ngerti manawa Gusti ora lagi maringi bukti-bukti anyar bab kayektèn Panjenengané, sarta nempatake iku ing sawijining tatahan anyar, supaya dalaning Gusti kaparingana pepak? Rancangan apa sing wis kokgawé supaya pepadhang anyar bisa kasuntakaké ana ing antaraning barisan umaté Allah? Bukti apa sing kokduwèni manawa Allah ora ngutus pepadhang marang para putraning Panjenengané? Saben rasa nyukupi awak dhéwé, egotisme, lan gumunggung marang panemuné dhéwé, kudu disingkiraké. Kita kudu sowan ing ngarsané sikilé Gusti Yésus, lan sinau saka Panjenengané, kang alus lan andhap asor atiné. Yésus ora mulang para sakabaté kaya para rabi mulang murid-muridé. Akeh wong Yahudi teka lan ngrungokaké nalika Kristus mbabarake wewadi kaslametan, nanging wong-wong mau teka dudu kanggo sinau; wong-wong mau teka kanggo nyalah-nyalahaké, kanggo nyekel Panjenengané ing sawijiné ora-salaras, supaya padha nduwèni prekara kanggo nuwuhaké prasangka ing antaraning wong akèh. Wong-wong mau rumangsa wis cukup karo kawruh sing diduwèni, nanging para anaké Allah kudu wanuh marang swarané Sang Pangon Sejati. Apa iki dudu wektu kang prayoga banget kanggo pasa lan ndedonga ana ing ngarsané Allah? Kita ana ing bebaya pasulayan, ana ing bebaya mèlu salah siji pihak ing sawijining perkara kang dipadudutaké; lan apa kita ora kuduné ngupaya marang Allah kalawan temen-temen, kanthi andhap-asoring jiwa, supaya kita bisa ngerti endi sing dadi kayektèn?” Selected Messages, buku 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Wong-wong kang makili pekabaran Éliah iku dadi piranti pangadilan ing sajroning sawijining proses panyucèn kang nyawisaké dalan tumrap utusaning prejanjian supaya ngresiki bait suci. Ing nindakaké pakaryan ngresiki bait suci iku, pepadhanging kayektèn saiki kawedharaké. Saupama ora kawedharaké, wong-wong kang biyèn lan saiki lagi diupaya déning Kristus supaya diresiki bakal tetep nyandhang jubah Laodikia, yaiku kasamaraning dhiri dhewe. Éliah nglambangaké sawijining paladosan kang nyaosaké kayektèn minangka piranti pangadilan. Mulané kita diparingi pawartos manawa wong-wong kang nampik pekabarané Yokanan Pambaptis ora bisa oleh paédah saka piwulangé Gusti Yésus.
“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.” Early Writings, 258.
“Aku dituntun bali marang pangumuman bab rawuhipun Kristus ingkang kapisan. Yohanes kautus kanthi roh lan kakiyatanipun Élia kanggo nyawisake dalan tumrap Gusti Yesus. Wong-wong ingkang nampik paseksinipun Yohanes boten pikantuk paédah saking piwulangipun Gusti Yesus.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Ing sajarah-sajarah kenabian kang mratélakaké pralambang pasucèné umaté Allah, kababar sawijining pekabaran kayektèn samangsa iki kang nuntut tanggung jawabing para wong sajroning turun iki supaya milih pepeteng utawa pepadhang.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. 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 12:4, 9, 10.
Nanging kowé, hé Dhanièl, tutupen tembung-tembung iku, lan segelen kitab iku, nganti tekan wekasaning jaman: akèh wong bakal mrana-mrana, lan kawruh bakal saya tambah…. Panjenengané banjur ngandika: Lungaa ing dalanmu, Dhanièl, awit tembung-tembung iku katutup lan kasegel nganti tekan wekasaning jaman. Akèh wong bakal disucekake, lan diputihake, lan dicoba; nanging wong duraka bakal tumindak kanthi duraka; lan ora ana siji waé saka wong duraka sing bakal mangertèni; nanging wong wicaksana bakal mangertèni. Daniel 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
Wong-wong sing makili piwulang Élia kanggo generasiné dhéwé-dhéwé diidentifikasi déning Kristus minangka utusan-utusané, supaya Panjenengané migunakaké wong-wong mau minangka piranti pangadilan. Iki kang lagi diidentifikasi déning Élia nalika ngandika, “mugi kawuningana ing dina punika bilih Paduka punika Allah ing Israèl, lan bilih kawula punika abdi Paduka, lan bilih kawula sampun nindakaken sadaya prakawis punika manut pangandika Paduka.”
This truth is also set forth by Jesus concerning John the Baptist.
Bebener punika ugi dipratelakakên déning Gusti Yesus ngenani Yohanes Pambaptis.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Nalika wong-wong mau padha mangkat, Gusti Yesus banjur wiwit ngandika marang wong akeh bab Yokanan: Apa kang kokluruhi nalika kowe padha metu menyang ara-ara samun? Apa glagah kang kegoyang déning angin? Nanging apa kang kokluruhi nalika kowe padha metu? Apa sawijining wong kang nganggo sandhangan alus? Lah, wong-wong kang nganggo sandhangan alus iku manggon ana ing kraton-kratoné para ratu. Nanging apa kang kokluruhi nalika kowe padha metu? Apa nabi? Inggih, Aku pitutur marang kowé, malah luwih saka nabi. Awit dhèwèké iki kang katulisan mangkéné: Lah, Aku ngutus utusan-Ku ndhisiki ing ngarepmu, kang bakal nyawisaké dalanmu ana ing ngarepmu. Matius 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Yokanan iku luwih saka nabi; dheweke iku sawijining piranti pangadilan, lan palayanane ditepungake marang generasine, awit wong-wong mau padha metu menyang ara-ara samun kanggo ndeleng dheweke, padha mesthine kaya kabèh Israel teka menyang Karmel atas dhawuhe Akhab. William Miller mangerteni tambahing kawruh sing wis kabukak segelé ing taun 1798. Dheweke makili wong-wong sing mlayu mrana-mrene ing Sabdane Allah nalika kawruh saya tambah. Pesené dhedhasar wektu kenabian, lan ing taun 1840 pesen lan palayanane dilebokake ana ing tengah-tengah generasine kanthi cara mangkono, nganti sakabehing jagad Protestan padha nyawang kanggo ndeleng apa metodologine bisa kasil. Nalika iku kabukten, pesené banjur digawa ngubengi saindenging jagad.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Ing taun 1840, ana panetepan wangsit liyane sing nggumunake lan nuwuhake kapentingan kang amba. Rong taun sadurunge, Josiah Litch, salah siji saka para pelayan utama sing martakake rawuhe Kristus kaping pindho, nerbitake sawijining panjlentrehan bab Wahyu 9, kanthi ngandharake ambruké Kakaisaran Ottoman. Miturut itungané, kakuwasan iki bakal kasirnakake ... ing tanggal 11 Agustus 1840, nalika kakuwasan Ottoman ing Konstantinopel bisa diarep-arep bakal dipateni. Lan iki, pracaya kula, bakal kabukten temenan mangkono.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Ing wektu kang temenan wis katetepake kuwi, Turki, lumantar para duta besare, nampi pangayoman saka kakuwasan-kakuwasan sekutu ing Éropah, lan kanthi mangkono nyelehake awake ana ing sangisoré pangwasaning bangsa-bangsa Kristen. Kedadeyan iku netepi ramalan mau kanthi pas temenan. Nalika prakara iku kawruhan, akeh banget wong dadi yakin marang beneré prinsip-prinsip tafsiran ramalan kang dianut déning Miller lan para mitrané, lan sawijining dorongan kang nggumunake kaparingake marang gerakan advent. Wong-wong kang duwe kawruh lan drajat nyawiji karo Miller, apadéné ing martakake uga ing nerbitake panemuné, lan wiwit taun 1840 nganti 1844 pakaryan iku saya sumebar kanthi rikat.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
Wiwit “1840 nganti 1844” makili sajarah “pitu gludhug” ing Wahyu pasal sepuluh. Ing sajarah iku sawijining proses panyucekan, kang dilambangaké ing Maleakhi pasal telu lan ing rong panyucekan Padaleman déning Kristus, wiwit dilakokaké. Proses panyucekan iku minangka proses pangujian kang lumaku maju sethithik-sethithik, adhedhasar pangerten Miller babagan asas sedina kanggo setaun. Wong-wong kang makili pekabaran Élia nyawisaké dalan tumrap utusan prejanjian supaya rawuh ndadak menyang Padaleman Panjenengané, lan wong-wong iku dadi pralambang sawijining piranti pangadilan kang dienggo déning utusan prejanjian kanggo nyaponi metu wong-wong kang milih pepeteng tinimbang pepadhang.
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 thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Satemené aku mbaptis kowé nganggo banyu tumuju marang pangretobat; nanging Panjenengané sing rawuh sawisé aku iku luwih kuwasa tinimbang aku, sing sepatu-Né waé aku ora pantes nggawa; Panjenengané bakal mbaptis kowé nganggo Roh Suci lan nganggo geni; piranti tampining ana ing astané, lan Panjenengané bakal ngresiki papan pangirikané kanthi tuntas, sarta nglumpukaké gandum-Né menyang lumbung; nanging dami iku bakal diobong-Né nganggo geni sing ora kena dipatèni. Matius 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Ing jamané Kristus kang kagambar ing Yohanes 6:66, Panjenengané kelangan murid luwih akèh tinimbang ing wektu liya apa waé. Ing *The Desire of Ages*, nalika pérangan Yohanes iki dirembug, metodologi panrapan profetik iku dhéwé dadi sabab utama para murid padha ninggal Panjenengané. Wong-wong mau ora bisa mangertèni yèn sing harfiah iku nglambangaké sing kasukman, lan miturut rasul Paulus, sing harfiah iku ndhisiki sing kasukman.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Mulané mangkono ana tulisan mangkéné: Manungsa kang kapisan, yaiku Adam, dadi nyawa kang urip; Adam kang pungkasan dadi roh kang marakaké urip. Nanging kang dhisik dudu kang kasukman, nanging kang alamiah; lan sawisé kuwi, kang kasukman. 1 Korinta 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Amarga ora gelem lan mulane ora bisa, wong-wong Yahudi padha nampik mangerteni Kristus nalika Panjenengane nyatakaké yèn Panjenengane iku roti saka swarga sing kudu dipangan. Adat lan tradhisi ngungkuli tata cara sing ditindakake déning Kristus piyambak. Bab sajarah iki, Sister White nyathet:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Lumantar pameca ing ngarepe wong akèh marang rasa ora pracayané, para murid iki saya adoh manèh saka Gusti Yésus. Wong-wong mau banget ora remen, lan kanthi karep nglarani Sang Juru Slamet sarta maremake piala atiné para Farisi, padha mbalikaké gegeré marang Panjenengané, banjur ninggal Panjenengané kanthi rasa ngina. Wong-wong mau wis netepaké pilihané, wis njupuk wangun tanpa roh, kulit njaba tanpa isiné. Kaputusané iku ora tau dibalèkaké manèh sawisé kuwi; awit wong-wong mau ora lumaku manèh bebarengan karo Gusti Yésus.”
“‘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.
“‘Kang tampah ana ing tangané, lan Panjenengané bakal ngresiki tenan papan panggilingané, sarta nglumpukaké gandumé menyang lumbung.’ Matius 3:12. Iki kalebu salah siji wektu panyucèn. Lumantar pangandikaning kayektèn, sekam lagi dipisahaké saka gandum. Amarga padha kakehan muspra lan mbeneraké awaké dhéwé nganti ora gelem nampani panyaruwé, kakehan tresna marang donya nganti ora gelem nampa urip andhap-asor, akèh wong banjur nyingkur saka Gusti Yésus. Akèh wong isih nindakaké bab kang padha. Jiwa-jiwa saiki diuji kaya para murid mau ing papan pangibadah ing Kapernaum. Nalika kayektèn ditrapaké nganti nggayuh ati, padha weruh yèn uripé ora salaras karo karsané Allah. Padha weruh kabutuhan bakal owah-owahan kang sakabehé ana ing dhiriné; nanging padha ora gelem ngemban pagawean kang mbutuhaké panyélakan marang dhiri. Mulané padha nepsu nalika dosa-dosané kababar. Padha lunga kanthi rasa kasinggungan, kaya para murid nalika ninggalaké Gusti Yésus karo sesambat, ‘Iki pangandika kang abot; sapa kang bisa ngrungokaké?’” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Panjenengané iku utusaning prejanjian miturut Malakhi, kang ngresiki para putraning Lewi nganggo geni. Panjenengané ngresiki papan panggilingané kanthi sampurna, misahaké gandum saka damèn. Panjenengané nindakaké pakaryan iki nganggo tampi. Tampi iku kang nglaksanani pamisahan mau, lan tampi iku yaiku pekabaran bebener jaman saiki kanggo saben sajarahé dhéwé-dhéwé nalika Panjenengané nyucèkaké para putraning Lewi. Tampi iku yaiku pekabaran Élia lan para utusané, kang makili sawijining piranti pangadilan.
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 3:1–4.
Lah, Ingsun bakal ngutus utusan-Ku, lan dhèwèké bakal nyawisaké dalan ana ing ngarsaning Ingsun; lan Pangéran, kang kokgolèki, bakal dumadakan rawuh menyang Padalemané, iya Utusaning prejanjian, kang koksenengi: lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéran sarwa dumadi. Nanging sapa kang bisa tahan ing dinané rawuhé? lan sapa kang bakal tetep ngadeg nalika Panjenengané ngatingal? amarga Panjenengané iku kaya geni pangresiki, lan kaya sabuné wong ngumbah lawon; Lan Panjenengané bakal lenggah kaya wong kang ngresiki lan nyucekaké slaka; Panjenengané bakal nyucekaké para putrané Lèwi, lan ngresiki wong-wong mau kaya emas lan slaka, supaya padha nyaosaké pisungsung marang Pangéran ing kabeneran. Banjur pisungsungé Yéhuda lan Yérusalèm bakal dadi kepareng ana ing ngarsané Pangéran, kaya ing jaman biyèn, lan kaya ing taun-taun kang kapungkur. Maleakhi 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Panjenengané kang rawuh sawisé Yohanes Pambaptis iku Panjenengané sing ngresiki lanténé nganggo tampi, lan kados geni tukang ngresiki logam. Proses panyucèn iki kalakon déning utusaning prejanjian, lan mulané nandhani sawijining sajarah nalika Gusti lumebet ing prejanjian karo umat prejanjian pilihan kang anyar. Nalika Israèl kuna kaslametaké saka pangawulaning Mesir, salah siji tema ing sajarah suci iku yaiku prakara “anak mbarep.” Apa iku pati anak-anak mbarepé Mesir, utawa anggoné Allah ngenali Israèl minangka anak mbarep kagungané.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Lan sira kandhaa marang Firaun, Mangkene pangandikaning Sang Yehuwah: Israel iku anak-Ku, yaiku putra pambarep-Ku; lan Aku ngandika marang sira: Luwarna anak-Ku supaya bisa ngabekti marang Aku; lan manawa sira ora gelem nglilani dheweke lunga, lah Ingsun bakal matèni anakira, yaiku putra pambarepmu. Exodus 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Nalika Gusti Allah lumebet ing prajanjian karo Israèl sajroning pambebasan saka Mesir, rancangan ilahi iku supaya saben anak lanang pambarep saka saben taler dipasrahake tumrap pakaryan kaimaman. Nanging nalika ana pambrontakan pedhet emas, mung taler Lèwi waé kang ngadeg ing sisihé Musa ana ing tengahing pambrontakan mau. Amarga kasetyané, Gusti Allah mbatalake rancangané manawa saben pambarep saka saben taler bakal dipasrahake marang kaimaman, lan Panjenengané ngliwati taler-taler liyané sarta maringi marang taler Lèwi hak kaimaman kang eksklusif. Nalika utusaning prajanjian iku nyucekake para putrané Lèwi, iku nggambarake sawijining sajarah nalika umat prajanjian kang biyèn lagi disisihaké kanggo umat prajanjian anyar. Mangkono iki kadadéan tumrap Yohanes Pambaptis, para Millerit, lan uga bakal tumrap satus patang puluh papat èwu. Wiwit taun 1840 nganti 1844, sawijining proses panyucekan diwiwiti lumantar perkara pangujian saka pesen kenabian kang wis kaparingake marang William Miller. Iki nuntun marang rawuhipun Gusti kanthi ndadak menyang Pedalemané ing tanggal 22 Oktober 1844, nanging proses panyucekan iku ora rampung nganti taun 1863.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Bebarengan karo wangsit ing Daniel 8:14, ‘Nganti rong ewu telung atus dina; banjur pasucèn bakal kasucèkaké,’ lan piweling malaékat kapisan, ‘Wedinen marang Allah lan mulyakna Panjenengané; amarga wektu pangadilané wis tekan,’ loro-loroné nuding marang paladosané Kristus ana ing Papan Mahasuci, marang pangadilan panlitèn, lan dudu marang rawuhipun Kristus kanggo nebus umaté lan numpes wong duraka. Kalepatané dudu ana ing petungan wektu-wektu wangsit, nanging ana ing prastawa kang bakal kelakon ing pungkasané 2300 dina mau. Lumantar kaluputan iki para pracaya nandhang kuciwa, nanging samubarang kabèh kang wis dipratelakaké déning wangsit, lan samubarang kabèh kang miturut Kitab Suci padha duwé dhasar kanggo diarep-arep, wus kalakon. Ing wektu sing padha nalika wong-wong mau lagi sesambat merga pangarep-arepé katon gagal, prastawa kang wis dipratelakaké déning piweling iku wis kelakon, lan prastawa iku mesthi kudu kalakon sadurungé Gusti kersa ngatingal kanggo maringi ganjaran marang para kawulané.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Kristus rawuh, dudu menyang bumi, kaya kang padha dikarepake déning wong-wong mau, nanging, kaya kang wis dipralambangaké ing pralambangé, menyang papan kang Mahasuci ana ing padalemané Allah ing swarga. Panjenenganipun dipratélakaké déning nabi Dhanièl minangka rawuh ing wektu iku marang Kang Sepuhing Umur: ‘Ingsun weruh ing wahyu wengi, lah, ana siji kaya Putraning Manungsa rawuh karo mega-mega swarga, lan Panjenengané rawuh’—dudu menyang bumi, nanging—’marang Kang Sepuhing Umur, lan Panjenengané digawa cedhak ana ing ngarsané Panjenengané.’ Daniel 7:13.”
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
“Rawuhipun punika ugi dipunwedharaken dening nabi Maleakhi: ‘Pangeran ingkang sira padosi punika badhe ndadosakên rawuh dumadakan dhateng Padalemanipun, inggih punika Utusan prejanjian, ingkang dados kabingahanira; lah, Panjenenganipun mesthi badhe rawuh, pangandikanipun Yehuwah Gustining sarwa tumitah.’ Maleakhi 3:1. Rawuhipun Pangeran dhateng Padalemanipun punika dumadakan, boten kaajeng-ajeng, tumrap umatipun. Sarèhne piyambakipun boten ngantos-antos Panjenenganipun wonten ing ngriku. Piyambakipun ngarep-arep Panjenenganipun rawuh dhateng bumi, ‘ing sajroning geni ingkang murub, ngleksanakaken piwales dhateng tiyang-tiyang ingkang boten wanuh dhateng Allah, lan ingkang boten mituhu dhateng Injil.’ 2 Tesalonika 1:8.”
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Nanging umat mau durung siyap kanggo manggihi Gustine. Isih ana sawijining karya panyawisan kang kudu kalakon tumrap wong-wong mau. Pepadhang kudu diwènèhaké, nuntun pikirane marang Padalemané Allah ing swarga; lan manawa kanthi pracaya padha ndhèrèk Imam Agungé ana ing pakaryan pangibadané ana ing kana, kuwajiban-kawajiban anyar bakal kawedhar. Sawijining pawarta pepéling lan piwulang liyané kudu diwènèhaké marang pasamuwan.
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
Mangkene pangandikané nabi: “Sapa kang bisa tahan ing dina rawuhipun? lan sapa kang bakal tetep ngadeg nalikané Panjenengané ngatingal? awit Panjenengané iku kaya geni panyaring, lan kaya sabuné tukang ngumbah kain; lan Panjenengané bakal lenggah kaya panyaring lan panyucek salaka; lan Panjenengané bakal nyucekaké para putrané Lewi, sarta ngresiki wong-wong mau kaya emas lan salaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran.” Maleakhi 3:2, 3. Wong-wong kang urip ana ing bumi nalika panyuwunan pangantarané Kristus bakal mandheg ing papan suci ing swarga kudu bisa ngadeg ana ing ngarsané Allah kang suci tanpa juru pangantara. Sandhangané kudu tanpa cacad, wataké kudu disucekaké saka dosa déning getih panyiraman. Lumantar sih-rahmaté Allah lan usahaé dhéwé kang temen, wong-wong mau kudu dadi para menang ing peperangan nglawan piala. Nalika pangadilan panyelidikan lumaku ing swarga, nalika dosa-dosané para pracaya kang mratobat lagi dibusak saka papan suci, kudu ana pakaryan panyucèn kang mirunggan, yaiku nyingkiraké dosa, ana ing antarané umaté Allah ing bumi. Pakaryan iki katuduhaké luwih cetha ana ing pawartos-pawartos Wahyu 14.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Nalika pakaryan iki wus kalampahan, para pandhèrèkipun Kristus bakal siyap tumrap rawuhipun. ‘Tumuli pisungsungé Yehuda lan Yérusalèm bakal ndadosaken renaning Pengéran, kados ing jaman kina, lan kados ing taun-taun rumiyin.’ Maleakhi 3:4. Banjur pasamuwan ingkang déning Gusti kita badhé kaparingan dhateng Panjenengané piyambak nalika rawuhipun, bakal dados ‘pasamuwan ingkang mulya, boten gadhah cacad, utawi kerut, utawi prekawis ingkang makatên punika.’ Efesus 5:27. Banjur piyambakipun badhé katingal ‘sumorot kados ésuk, éndah kados rembulan, padhang kados srengéngé, lan nggegirisi kados wadya-bala kanthi panji-panji.’ Kidung Agung 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Saliyané rawuhipun Gusti dhateng Padalemanipun, Maleakhi ugi ngramal rawuhipun kang kaping kalih, yaiku rawuhipun kanggé ngleksanakaké pangadilan, kanthi tembung mekaten: ‘Lan Aku bakal nyedhak marang kowé kanggo ngadili; lan Aku bakal dadi paseksi kang enggal tumrap para tukang sihir, lan tumrap para wong laku jina, lan tumrap para panyumpah goroh, lan tumrap wong-wong kang nindhes buruh sajroning upahe, randha, lan bocah yatim, lan kang nyimpangaké wong manca saka haké, sarta ora wedi marang Aku, pangandikané Pangéran semesta alam.’ Maleakhi 3:5. Yudas nyebut prakara kang sami nalika piyambakipun ngandika, ‘Lah, Pangéran rawuh karo puluhan éwu para suci kagungané, kanggo ngleksanakaké pangadilan marang kabèh wong, lan kanggo mbuktèkaké marang kabèh wong duraka ing antarané bab samubarang panggawé durakané.’ Yudas 14, 15. Rawuhipun punika, lan rawuhipun Gusti dhateng Padalemanipun, punika kalih prastawa ingkang béda lan kapisah.”
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.
“Rawuhipun Kristus minangka Imam Agung kita dhateng papan ingkang Mahasuci, kangge nyucekaken pasucèn, ingkang katuduhaken wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng Sang Sepuhing Dinten, kados ingkang kasajèkaken wonten ing Daniel 7:13; lan rawuhipun Gusti dhateng Padalemanipun, ingkang sampun kapratelakaken déning Maleakhi, punika sadaya minangka katrangan saking prastawa ingkang sami; lan punika ugi dipunlambangaken déning rawuhipun pangantèn kakung dhateng palakrama, kados ingkang dipunandharaken déning Kristus wonten ing pasemon babagan sapuluh prawan, ing Mateus 25.” The Great Controversy, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Papat “rawuh” kasebat ing paragraf pungkasan punika, lan kabèh punika satunggal rawuh ingkang sami, ingkang dipunsimbolaken kanthi patang cara ingkang béda. Salah satunggaling “rawuh” punika inggih punika pasemon bab sepuluh prawan.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Aku kerep diparingan pitedah marang pasemon bab sepuluh prawan, lima ing antarane padha wicaksana, lan lima bodho. Pasemon iki wis kaleksanan lan bakal kaleksanan nganti satemah tembung-tembunge, amarga pasemon iki nduwèni aplikasi mligi tumrap wektu iki, lan, kaya piwelingé malaékat katelu, wis kaleksanan lan bakal tetep dadi kayekten saiki nganti pungkasaning jaman.” Review and Herald, 19 Agustus 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Yèn patang “rawuh” iku “minangka katrangan tumrap kedadéan sing padha,” mula patang “rawuh” mau sing wis kaleksanan ing wiwitan Adventisme sajroning gerakan Millerite, “bakal kaleksanan” manèh “pas miturut tembung-tembunge dhéwé” ing gerakan Élia ing pungkasan Adventisme.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “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.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller lan para Millerit iku minangka wakil saka pekabaran malaékat kapisan, lan ing pethikan sing padha saka Early Writings sing mentas kita cuplik, pekabaran malaékat kapisan mau nduwèni ciri-ciri kang padha pas karo Yohanes Pambaptis. Kita wis nyebut pethikan kang mratélakaké yèn wong-wong sing nampik pekabarané Yohanes Pambaptis ora bisa olèh paédah saka piwulangé Gusti Yésus. Ing paragraf sabanjuré, dheweke ngandika, “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.” William Miller lan Yohanes Pambaptis kalorone makili piranti-piranti paukuman.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Saupama wong loro iku ora ana siji waé sing muncul, turuné saben-sabené ora bakal kaanggep tanggung jawab amarga nampik pepadhang. Gusti Allah migunakaké kaloro utusan mau kanggo mbusak jubah dosa Laodikia, lan kanthi mangkono nduduhaké kawudan Laodikia saka umat kapilih biyèn, lumantar ngenalaké sawijining pekabaran kang, manawa ditampani utawa ditampik, bakal dienggo ing pangadilan minangka pralambang yèn ana nabi wis ana ing antarané wong-wong mau. Sajarah taun 1840 nganti 1844 iku dipratandhani déning geni kang tumurun ing kurbané Élia ing Gunung Karmèl. Nabi kang sejati wis kabédakaké saka para nabi palsu.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Saiki kita wis tekan ing tataran nalika kita kudu njlentrehake proses panyucèn kang terus lumaku sawisé 22 Oktober 1844. Sister White ngandika bilih sawisé 22 Oktober 1844, “bangsa iku durung siap kanggo nepaki Gustiné. Isih ana pakaryan panyawisan kang kudu katindakaké tumrap wong-wong mau. Pepadhang kudu diparingaké, kanggo nuntun pamikirané marang pasamuwané Allah ing swarga; lan nalika kanthi pracaya padha ndhèrèk Imam Agungé ana ing pakaryan palayanan Panjenengané ing kono, kuwajiban-kuwajiban anyar bakal kababar. Pesen pepènget lan piwulang liyané kudu diparingaké marang pasamuwan.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Nalika Adventisme nolak “pitung wekdal” ing Imamat rong puluh enem, kang déning Daniel sinebut “sumpahe” Musa, wong-wong mau kelangan kabisan kanggo mangertèni yèn prosès panyucekan iku terus lumampah ngluwihi pakaryan wiwitané ing mangertèni kayektèn-kayektèn sing ana gegayutané karo kabukane pangadilan.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Kita badhé ngrembag prosès panyucekan ingkang lumampah terus punika ing artikel salajengipun, lan wiwit nyelarasaken sungu Protestantisme sejati ingkang Adventisme Millerit tampi ing taun 1840-an kaliyan sungu Republikanisme.