We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
Kita sampun ngrembag pralambang Élia, lan sapunika kita migunakaken sajarah Gunung Karmèl lan Gunung Sinai kanggé nggambaraken satunggaling prosès pangujian ingkang maju tumrap sungu Protestantisme, sarta satunggaling pangrembakan pulitik ingkang maju tumrap sungu Republikanisme ingkang sajajar kaliyan sungu Protestantisme.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Artikel pungkasan punika ngrembag bab pambrontakan ing Wilangan pasal telulas lan patbelas, ingkang nandhani ujian kaping sedasa lan pungkasan tumrap Israel kuna sasampunipun piyambakipun nyabrang Segara Abang. Sajarah punika cocog kaliyan gerakan wiwitaning sajarah Millerite, nanging ugi kaliyan sajarahing gerakan pungkasanipun Gusti Allah. Pakaryan saking katiga malaékat ing Wahyu patbelas kababar lumantar satunggaling gerakan ing wiwitan lan satunggaling gerakan ing pungkasan.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malaékat kang manunggal ing pangwartan piwelingé malaékat katelu iku bakal madhangi saindenging bumi kalawan kamulyané. Ing kéné katetepaké luwih dhisik sawijining pakaryan kang jembaré ndonya kabèh lan kakuwatané durung lumrah. Gerakan Advent taun 1840–44 iku minangka pawujudan kang mulya saka panguwasané Allah; piwelingé malaékat kapisan digawa menyang saben papan misi ing saindenging jagad, lan ing sawenèh nagara ana kapentingan agama kang paling gedhé sing tau kaseksèn ing tanah endi waé wiwit Reformasi abad kaping nembelas; nanging kabèh iki bakal kaungkuli déning gerakan kang rosa banget ing sangisoré pepeling pungkasan saka malaékat katelu.” The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Antarané sajarahing gerakan wiwitan lan gerakan pungkasan, kita manggihaké sajarah gréja Laodikia. Malaékat sing madhangi bumi kalawan kamulyané iku kanthi cetha dipratelakaké minangka sawijining gerakan, dudu sawijining gréja.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
“Babagan Babil, ing wektu sing dipratelakake ana ing ramalan iki, dinyatakake mangkene: ‘Dosa-dosané wus tekan ing swarga, lan Gusti Allah wus éling marang piala-pialané.’ Wahyu 18:5. Dheweke wus ngisi kebak ukuran kaluputané, lan karusakan wus arep tumiba marang dheweke. Nanging Gusti Allah isih kagungan sawijining umat ing Babil; lan sadurunge paukuman-paukumané nekani, para setya iki kudu ditimbali metu, supaya aja padha mèlu dosa-dosané lan ‘aja nampani wewelaké.’ Mulané ana sawijining gerakan sing dilambangaké déning malaékat kang tumurun saka swarga, madhangi bumi nganggo kamulyané lan sesambat kanthi sora kang rosa, ngumumaké dosa-dosané Babil. Gegandhèngan karo pawarta iku, kabèh panggilan iki keprungu: ‘Padha metua saka ing kono, hé umat-Ku.’ Pawarta-pawarta iki, nalika manunggal karo pawartané malaékat katelu, dadi pepéling pungkasan kang kudu diparingaké marang para pandhudhuk bumi.” The Great Controversy, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
Kabeh para nabi padha sarujuk siji lan sijiné, lan kabèh mau kanthi luwih cetha nemtokaké “dina-dina wekasan,” tinimbang nemtokaké dina-dina nalika ramalan-ramalan iku diumumaké. Minangka tuladha tumrap pratandha iki, malaékat ing Wahyu wolulas, wus lan lagi ditipranggakaké déning malaékat ing Wahyu sepuluh. Kaloroné madhangi bumi kanthi kamulyané nalika mudhun. Sister White mratélakaké malaékat kapisan ing buku Early Writings.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Gusti Yesus maringi dhawuh marang sawijining malaékat kang gagah prakosa supaya tumurun lan ngélingaké para pendhudhuk bumi supaya siyap tumrap rawuhipun kaping pindho. Nalika malaékat iku nilar ngarsanipun Gusti Yesus ing swarga, sawijining pepadhang kang padhang banget lan mulya lumaku ing ngarepé. Aku dipangandikani yèn tugasé yaiku madhangi bumi kanthi kamulyané lan ngélingaké manungsa bab bebendu Allah kang bakal rawuh.” Early Writings, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
Malaékat ing Wahyu wolulas mau tumurun ing tanggal 11 September 2001. Iku wis katipifikasi déning malaékat kang tumurun ing tanggal 11 Agustus 1840. Ing Yesaya bab enem, Yesaya diparingi pitedah bab Padaleman Suci ing swarga lan kamulyané Allah. Ing ayat telu saka bab enem kasebut ditegaské yèn saklumahing bumi kabèh kebak kamulyané Allah. Prastawa iku kelakon nalika malaékat ing Wahyu wolulas tumurun.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Lan sawisé iku aku weruh malaékat liyané tumurun saka swarga, nduwèni kakuwasan gedhé; lan bumi padhang merga kamulyané. Wahyu 18:1.
Verse three of Isaiah six identifies the same history.
Ayat katelu ing Yesaya nem nemtokaké riwayat sing padha.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Lan siji sesambat marang sijiné, pangucapé: Suci, suci, suci, yaiku Sang Yéhuwah Gustining sarwa tumitah; saindenging bumi kebak ing kamulyané. Yesaya 6:3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Mbakyu White nggabungaké wahyu Yesaya bab pasamuwan suci karo gerakan ing Wahyu wolulas.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
“Para serafim ing ngarsaning dhampar iku kebak banget déning rasa ajrih pakurmatan nalika nyawang kamulyané Gusti Allah, saéngga sajroning sakedhap waé padha ora mirsani awaké dhéwé kanthi rasa marem marang dhiri, utawa kanthi kagum marang awaké dhéwé utawa marang siji lan sijiné. Pamuji lan kamulyané padha kacawisaké kanggo Pangéran bala tentara, kang Mahaluhur lan kaluhuraké, lan kamulyaning jubah-Nya ngebaki Padaleman Suci. Nalika padha nyumurupi mangsa ngarep, nalika saindenging bumi bakal kapenuhan kamulyan-Nya, kidung pamuji kang menang kumandhang saka siji marang sijiné kanthi tembang kang merdhu, ‘Suci, suci, suci, iku Pangéran bala tentara.’ Padha rumangsa marem sampurna kanggo ngluhuraké Gusti Allah; lan ana ing ngarsané, ing sangisoré esem pasetujon-Nya, padha ora kepéngin apa-apa manèh. Ing ngemban citra-Nya, ing nindakaké pangibadah lan paladosan marang Panjenengané, gegayuhan kang paling luhur wis kasampurnakaké kanthi jangkep.”
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Paningal kang kaparingaké marang Yésaya iku nggambaraké kaanané umaté Allah ing dina-dina pungkasan.” Review and Herald, December 22, 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Yokanan ing Wahyu pasal sepuluh lan uga ing pasal wolulas, sarta Yesaya ing pasal enem kalebu katrangan saka Sister White, nempatake kabèh gambaran iki bab bumi kang dipadhangi déning kamulyaning Allah ing titik sajarah sing padha. Sakabèhé bumi nyeksèni prastawa-prastawa sing dumadi ing tanggal 11 September 2001. Sajarah progresif saka gerakan Millerite sing dipungkasi ing taun 1863, nglambangaké sajarah nalika malaékat kang kuwasa ing Wahyu wolulas tumurun bebarengan karo sajarah sing magepokan karo malaékat kang tumurun ing Wahyu pasal sepuluh. Sawisé premis-premis pambuka iki katetepaké, kita bakal bali marang prosès pangujian sing diwakili ing Cacah pasal patbelas. Sawisé Musa nyuwunaké pangapura kanggo para pambrontak sing kepéngin bali menyang Mesir lan mbandhemi Yosua lan Kaleb nganggo watu, Allah nampani panyuwunan Musa.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
Lan Pangéran ngandika: Aku wis ngapura manut pangandikamu; nanging satemene, demi kauripanku, saindenging bumi bakal kapenuhan kamulyaning Pangéran. Awit sakehé wong mau, kang wis weruh kamulyanku lan mukjijat-mukjijatku, kang wus Daklakoni ana ing Mesir lan ana ing ara-ara samun, lan saiki wus nyoba Aku nganti kaping sapuluh, sarta ora ngrungokaké swaraku; mesthi padha ora bakal weruh tanah kang wus Dakjanjèkaké kanthi supaos marang para leluhuré, lan ora ana siji waé saka wong-wong kang wus nuwuhaké bebenduKu bakal weruh iku. Nanging abdiKu Kaleb, marga ana roh liya ana ing dhèwèké lan dhèwèké wus ngetutaké Aku kanthi sampurna, dhèwèké bakal Dakgawa mlebu ing tanah kang wus tau diparasani; lan turuné bakal ndarbèni tanah iku. Bilangan 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Sajarah sing kawewakili ing kéné, ing Bilangan patbelas, iku minangka ujian pungkasan tumrap Israèl kuna, lan kagagalané njamin tumrap wong-wong mau pati ana ing ara-ara samun sajroning patang puluh taun candhaké. Sajarah iki kagandhèng kanthi langsung karo Wahyu wolulas, awit ing kana Allah mratélakaké yèn “temenan kaya” Allah gesang, “sakèhé bumi bakal kapenuhan kamulyaning Pangéran.” Iki minangka pratelan kang kuwat banget sing dipasang Allah ing cathetan sajarah iki, lan kanthi mangkono Panjenengané nekanaké yèn sajarah sing kawewakili ing Bilangan bab telulas lan patbelas iku nuding marang gerakan kang gagah prakasa saka malaékat ing Wahyu wolulas. Amarga Wahyu wolulas iku pungkasané umat tinggalané Allah, mula wiwitané umat tinggalané Allah uga digambaraké ana ing pérangan Kitab Bilangan sing lagi kita rembug.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
Ing tanggal 11 Agustus 1840, nalika sawijining ramalan ngenani Islam saka bilai kapindho kacumponan, umat prajanjian pilihan biyèn padha diuji déning pekabaran Élia kang nembe kabuktèn bener.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
Ing tanggal 11 September 2001, nalika kasampurnaning sawijining ramalan Islam bab bilai katelu, umat prajanjian pilihan ing jaman biyèn nandhani wiwitaning pangadilan tumrap wong urip minangka piwulang Élia sing nembe kabuktèkaké bener.
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Pesen Éliah sajroning sajarah Millerite ditetepaké ana ing konteks wekdal wangsit. Pesen Éliah ing tanggal 11 September 2001 ditetepaké ana ing konteks pangulanganing sajarah. Tanggal 11 September 2001 mbalèni sajarah 11 Agustus 1840, awit kaloroné makili kawujudan sawijining wangsit babagan Islam, lan kaloroné nandhani tumuruning malaékat, kang miturut Sister White “ora liya sawijining pribadi kejaba Gusti Yésus Kristus piyambak.” Sanadyan Sister White ora tau mratélakaké manawa malaékat ing Wahyu wolulas “ora liya sawijining pribadi kejaba Gusti Yésus Kristus piyambak” kaya kang dipangandikakaké déningé babagan malaékat ing Wahyu sepuluh, malaékat ing Wahyu wolulas madhangi bumi kanthi kamulyané “dhéwé,” lan Kitab Suci kanthi cetha nerangaké yèn kamulyané Gusti Yésus Kristus iku kang madhangi bumi.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Piranti pangadilan sing nuwuhaké ujian tumrap para Protestan ing wiwitan yaiku gerakan Millerit kaya sing dipralambangaké déning Élia. Piranti pangadilan sing nuwuhaké ujian tumrap Adventisme dina kapitu ing wekasan yaiku gerakan Élia kaya sing dipralambangaké déning wong satus patang puluh papat éwu. Lambang Élia nduwèni luwih saka siji teges, lan sanadyan dhèwèké nggambarake Miller lan gerakan Millerit, dhèwèké uga nggambarake wong satus patang puluh papat éwu.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
“Mosès ing gunung panguwahan rupa iku dadi seksi tumrap kamenangané Kristus nglawan dosa lan pati. Dhèwèké makili wong-wong sing bakal metu saka kubur ing patangené wong-wong mursid. Élia, sing wis kaangkat menyang swarga tanpa ngalami pati, makili wong-wong sing bakal isih urip ana ing bumi nalika rawuhé Kristus kaping pindho, lan sing bakal ‘diowahi, sajroning sakedhap, sajroning kedhèping mripat, nalika kalasangka pungkasan muni;’ nalika ‘kang kena pati iki kudu nganggo kalanggengan,’ lan ‘kang bisa rusak iki kudu nganggo kakorupsèn.’ 1 Korinta 15:51-53. Gusti Yésus kasandhangan pepadhangé swarga, kaya anggoné Panjenengané bakal katon nalika rawuh ‘kaping pindho tanpa dosa tumrap karahayon.’ Amarga Panjenengané bakal rawuh ‘ing kamulyaning Rama-Né bebarengan karo para malaékat suci.’ Ibrani 9:28; Markus 8:38. Saiki prasetyané Sang Juru Slamet marang para murid wis katetepaké. Ing gunung iku karajan kamulyan ing tembé kaawakaké sajroning gambaran cilik,—Kristus Sang Raja, Mosès minangka wakil para suci sing wis kawungokaké saka pati, lan Élia minangka wakil wong-wong sing kaangkat tanpa ngalami pati.” The Desire of Ages, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
Umat prajanjèn sing kaparingi liwati iku cacahé akèh, kanthi perbandhingan sepuluh marang loro. Akèh sing katimbalan, nanging mung sathithik sing kapilih. Gagalé ujian kaping sapuluh iku adhedhasar apa pawarta ala, utawa pawarta becik bab Tanah Prajanjian, ditampik utawa ditampani. Mulané, sajarah sing kagambar ing kéné nduduhaké yèn kamenangan utawa kakalahan ing sajarah pangujian sing lumaku maju iku dipundhasaraké marang pilihan antarane rong metodologi sing nafsiraké informasi sing padha.
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
Kabeh wong telik rolas iku padha ndeleng Tanah Prajanjian, nanging ana loro kesimpulan kang béda kang ditarik ngenani apa kang diwakili déning Tanah Prajanjian iku. Sawijining laporan kasurung déning wedi manungsa, lan sijiné déning pracaya. Sawijining laporan mratelakake pepénginan kanggo nampik tuntunaning Allah lan bali marang pangawulan Mesir, déné laporan sijiné mratelakake pepénginan kanggo pracaya marang tuntunaning Allah lan lumangkah maju mlebu ing Tanah Prajanjian.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
Ing gerakan Millerit, mayoritas uga milih bali marang pangawulan Babil lan dadi para putrané, lan iki minangka pawujudan saka kaputusané kanggo nampik pekabaran nabi saka malaékat kang kapisan. Para Millerit kang setya milih ngetutaké pekabaran nabi saka malaékat kang kapisan, malah sawisé kagagalan kang katona ing kuciwa kang kapisan nalika mangsa semi taun 1844. Sajarah Kitab Wilangan ngandharaké rong “laporan” kang béda saka rolas mata-mata, kang makili rong analisis kang béda tumrap pekabaran nabi kang padha. Ing taun 1863, Adventisme Laodikia ora nampani sawijining pekabaran nabi; wong-wong mau nampik pekabaran nabi kang sadurungé wis katetepaké. Ing taun 1863, Adventisme Laodikia bali lan nampani metodologi Alkitabiah kang nentang William Miller sajroning saindhenging paladosané. Wong-wong kang nampik pekabaran nabi lan kepéngin bali marang pangawulan dipratandhani déning para pambrontak ing Wilangan patbelas, kang ing pungkasané padha mati ana ing ara-ara samun.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
Cacah sepuluh, manawa dipunanggep minangka sawijining pralambang, kados dene sakabehing pralambang, gadhah teges luwih saka siji. Teges pralambangé kedah dipunmangertosi manut konteksing pethikan ing papan panggènanipun. “Sepuluh” minangka pralambang saged nglambangaké panganiaya. Ugi saged nglambangaké pacoban. Ugi saged nglambangaké pasawutan kaping sapuluh para ratu Éropah, suku-suku sisih lor Israèl, lan Perserikatan Bangsa-Bangsa. Ing pasamuwan Smirna, umating Allah badhé nandhang kasangsaran sajroning sepuluh dina.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Aja wedi marang apa waé kang bakal kokpatèni; lah, Iblis bakal mbuwang sawatara panunggalanmu menyang pakunjaran, supaya kowé padha kacobi; lan kowé bakal nandhang kasangsaran sepuluh dina: dadia setya nganti tekan pati, lan Aku bakal maringi kowé makutha kauripan. Wahyu 2:10.
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
Para ahli sajarah nuding marang panganiaya kang ditindakake déning Diocletian ing sajarahé Smirna, awit iku minangka panganiaya kang paling abot sajroning sajarahé Smirna, lan iku lumaku sepuluh taun. Para ahli sajarah liyané ngidhentifikasi sepuluh panganiaya kang béda-béda ing sajarahé Smirna. Apa waé mangkono, kabèh iku ditindakake déning Roma Kakaisaran, kang ing Daniel pitu dilambangaké déning sepuluh sungut. Sepuluh ratu mau yaiku para ratu, kang ditipifikasi déning Akhab, kang nindakake jina rohani karo kapausan, lan padha dadi piranti panganiaya kang digunakaké déning kapausan kanggo ngrampungaké pambantaian sajroning Jaman Peteng. “Sepuluh” makili kakuwasan nagara kang ngleksanakaké panganiaya kanggo Izebel. Ing Daniel bab siji “sepuluh” nglambangaké mangsa pangujian.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Kawula nyuwun, sumangga para kawulanira dipun cobi sapuluh dinten; lan mugi kawula dipun paringi tetuwuhan kanggo dipun pangan, sarta toya kanggo dipun unjuk. Sawisé punika, mugi pasuryan kawula dipun tingali wonten ing ngarsa panjenengan, saha pasuryané para putra ingkang nedha dhaharan porsi saking ratu punika; lan manut ingkang panjenengan tingali, mangga panjenengan tumindak dhateng para kawulanira. Mila piyambakipun sarujuk kaliyan para kawula punika ing bab punika, lan nyobi para kawula sapuluh dinten. Lan ing pungkasaning sapuluh dinten, pasuryané para kawula katingal langkung sae lan langkung kebak daging tinimbang sadaya para putra ingkang nedha dhaharan porsi saking ratu punika. Daniel 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Ing Bilangan patbelas, Israèl kuna wus nyumurupi Allah kaping sepuluh, kang nggambarake sepuluh pacoban sajrone sawatara mangsa.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Nanging temenan kaya anggon-Ku urip, saindenging bumi bakal kapenuhan kamulyané Pangéran. Awit kabèh wong-wong iku, sing wis weruh kamulyan-Ku lan mukjijat-mukjijat-Ku, kang wis Daklakoni ana ing Mesir lan ana ing ara-ara samun, lan saiki wis nyoba Aku nganti ping sapuluh, sarta ora ngrungokaké swara-Ku. Wilangan 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Yèn panjenengan nelusuri ing internet kanggo mangertèni pambrontakan-pambrontakan tartamtu apa sing makili sangang pambrontakan utawa pacoban-pacoban sing gagal wiwit saka pambebasan ing Segara Abang nganti tekan pacoban kaping sepuluh, panjenengan bakal nemokaké sawatara variasi ngenani kegagalan-kegagalan Israel kuna sing endi waé sing kudu ditandhani minangka salah siji saka sepuluh pacoban mau. Kawula mratelakaké bilih pambebasan ing Segara Abang, sing kanthi cetha wis dipratandhakaké selaras karo 22 Oktober 1844, iku minangka wiwitaning sepuluh pacoban kasebut, lan mulane iku dadi papan kanggo miwiti ngetung pacoban-pacoban sing muncul saka 1844 nganti 1863. Sampun wonten satunggaling proses pacoban ingkang lumampah kanthi progresif ingkang kawiwitan ing taun 1798 nalika kitab Daniel kabikak segelé, lan proses punika nyakup sajarahing piwulang malaékat kapisan lan kapindho, ingkang dipunpungkasi nalika rawuhipun malaékat katelu tanggal 22 Oktober 1844.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Ing Minneapolis Gusti Allah maringi permata-permata bebener kang aji marang umaté ana ing susunan kang anyar. Pepadhang iki saka swarga déning sawatara wong ditampik kalawan kabèh kekukuhan kaya kang dituduhaké déning wong-wong Yahudi nalika nampik Kristus, lan akèh rembug bab ngugemi tenger-tenger wates lawas. Nanging ana bukti manawa wong-wong kuwi ora mangerti apa ta tenger-tenger wates lawas iku. Ana bukti lan ana panalaran saka Sabda kang marakaké atiné nampani; nanging pikirané manungsa wis kaiket, katutup rapet tumrap mlebué pepadhang, amarga wong-wong mau wis mutusaké yèn iku kasalahan kang mbebayani, kang mindhah ‘tenger-tenger wates lawas,’ déné satemené ora mindhah sak pasak waé saka tenger-tenger wates lawas iku, nanging wong-wong mau wis nyimpangaké pangertené bab apa kang dadi tenger-tenger wates lawas.”
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
“Lumakuné wektu ing taun 1844 iku minangka sawijining mangsa kebak prastawa agung, mbukak marang paningal kita sing kagèt bab panyucekan papan suci kang lagi kalakon ing swarga, lan gadhah gegayutan kang mesthi karo umaté Gusti Allah ing bumi, [uga] pawarta malaékat kang kapisan lan kang kapindho sarta kang katelu, ngembangaké panji kang kaserat, ‘Pepakoné Gusti Allah lan pracayané Gusti Yésus.’ Salah siji saka tenger-tenger lawas ing sangisoré pawarta iki yaiku padalemané Gusti Allah, kang katon déning umaté kang tresna marang kayektèn ing swarga, lan pethi prajanjian kang ngemot angger-anggeré Gusti Allah. Pepadhangé Sabat saka pepakon kaping pat mau nyorotaké sinaré kang rosa ana ing dalané para pelanggar angger-anggeré Gusti Allah. Ora kekal-uripé wong duraka iku sawijining tenger lawas. Aku ora bisa éling apa waé manèh kang bisa kagolong ana ing pérangan tenger-tenger lawas. Kabèh sesambaté bab ngowahi tenger-tenger lawas iku mung khayalan waé.” The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
Ing tanggal 22 Oktober 1844, malaékat katelu rawuh nggawa sawijining pesen ana ing tangané.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
“Bareng pelayanané Gusti Yesus ing papan suci rampung, lan Panjenengané lumebu menyang papan kang maha suci, sarta jumeneng ana ing ngarsané pethi prejanjian kang ngemot angger-anggering Allah, Panjenengané ngutus malaékat liyané kang rosa kanthi pesen katelu marang donya. Ana gulungan tulisan diselehaké ing tangané malaékat mau, lan nalika panjenengané tumurun menyang bumi kanthi kakuwatan lan kamulyan, panjenengané mratélakaké pepènget kang nggegirisi, kanthi ancaman kang paling ngédab-édabi sing tau digawa marang manungsa.” Early Writings, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
Ing tanggal 22 Oktober 1844, sawijining malaekat tumurun nggawa gulungan tulisan ana ing tangane, sing kudu dipangan déning umat Allah. Doktrin-doktrin “tetenger wates” kang banjur diidhentifikasi iku kudu dipangan lan ditampani, utawa ditampik lan ora dipangan. Nalika malaekat katelu rawuh nggawa gulungan tulisan ana ing tangane, pesen kang ana ing sajroning gulungan iku nglambangaké enem bebener pangudhi. Enem pangudhi mau diidhentifikasi minangka “kalewating wektu,” kang makili ramalan rong ewu telung atus taun; pangadilan, kang diwakili minangka “panyucèning pasucèn”; pesen telung malaekat; “angger-anggering Allah”; “Dina Sabbat”; lan kaanan wong mati, kaya kang diwakili minangka “ora langgèngé nyawa.”
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Nem kayektèn mau temenan padha gegandhèngan siji lan sijiné, nanging saben-sabené pancèn wis ditetepaké minangka tenger-tenger pratélan. Sawenèh wong mbokmenawa ora kepéngin nglebokaké liwating wektu ing dhaptar iki, nanging cetha manawa akèh wong nolak kayektèn yèn tanggal 22 Oktober 1844 iku sawijining kasampurnaning ramalan sing sajati. Wong-wong mau gagal ing ujian iku, kang temtu waé ndadèkaké wong-wong mau ora bisa gumulat karo ujian-ujian sing tumuli nyusul. Proses pangujining Allah wis bola-bali katetepaké minangka sawijining proses sing maju sathithik-sathithik, kang nuntut kamenangan ngungkuli ujian sing kapisan diparingaké marang kowé, sadurungé kowé bisa melu katandhingaké karo ujian sabanjuré.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“Bareng kita wiwit martakaké pepadhang ngenani prakara dina Sabat, kita durung duwé pangerten sing cetha lan teges babagan piwelinging malaékat katelu ing Wahyu 14:9–12. Bobot paseksèn kita nalika kita ngadhep ing ngarsané wong akèh yaiku yèn gerakan agung rawuhipun kaping pindho iku asalé saka Gusti Allah, yèn piweling kang kapisan lan kang kapindho wis wus kalairaké, lan yèn kang katelu kudu diparingaké. Kita weruh yèn piweling kang katelu iku dipungkasi nganggo tembung-tembung iki: ‘Ing kéné ketekunané para suci; ing kéné wong-wong kang netepi pepakoning Allah lan imané Gusti Yésus.’ Lan kita padha weruh kanthi cethané, kaya dene saiki kita weruh, yèn tembung-tembung ramalan iki nedahaké anané pambaruan Sabat; nanging bab apa sejatining panyembahan marang kéwan galak kang kasebut ana ing piweling iku, utawa apa gambar lan tandhané kéwan galak mau, kita durung duwé pandhengan sing mesthi.”
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
“Allah lumantar Roh Suci-Nya ndadèkaké pepadhang sumunar marang para abdi-Nya, lan prakara iku saya mbikak alon-alon ana ing budi-pangalemane. Kanggo nglacak lan ngudhari prakara mau, sarta ngronce pranala demi pranala, dibutuhake panaliten kang satuhu jero lan pambudidaya kang kebak kuwatos. Kanthi pambudidaya, kuwatosing ati, lan pagawean kang tanpa kendhat, pakaryan iki wis lumampah maju, nganti kabeneran-kabeneran agung saka piwulang kita—sawijining kabèh kang cetha, gegandhengan, lan sampurna—kaparingaké marang jagad.”
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
“Aku wus naté nyariyosaken bab pepanggihan kula kaliyan Sepuh Bates. Kula manggihaken bilih piyambakipun punika satunggaling priyagung Kristen ingkang sajati, sopan saha kebak sih. Piyambakipun nindakaken kula kanthi kebak katresnan, kados dene kula punika anakipun piyambak. Sepisanan piyambakipun mireng kula ngandika, piyambakipun nedahaken kaprihatinan ingkang jero. Sasampunipun kula rampung ngandika, piyambakipun jumeneng sarta ngandika: ‘Aku iki Tomas kang mamang. Aku ora pracaya marang wahyu-wahyu. Nanging manawa aku bisa pracaya bilih paseksen ingkang sampun dipun cariyosaken déning sadulur estri punika ing wengi punika temenan swaraning Allah tumrap kita, mesthi aku dadi wong ingkang paling bingah ing salumahing bumi. Atiku kagugah banget. Aku pracaya bilih ingkang ngandika punika tulus, nanging aku ora bisa nerangake prakawis anggènipun piyambakipun dipun tuduhake prakara-prakara endah ingkang sampun dipun cariyosaken dhateng kita.’”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“Sawatara sasi sawisé palakramaku, aku rawuh, bebarengan karo bojoku, ing sawijining Konferènsi ing Topsham, Maine, ing kono ana Penatua Bates. Nalika semana piyambakipun durung pitados kanthi kebak manawa wahyu-wahyuku iku asalé saka Gusti Allah. Pasamuwan mau dadi sawijining mangsa kang kebak kapentingan rohani. Rohé Gusti Allah tumedhak marani aku; aku kasaput ing sajroning sawijining wahyu bab kamulyaning Allah, lan sapisanan aku diparingi pandelengan ngenani planit-planit liyané. Sawisé aku medal saka wahyu, aku nyritakaké apa kang wis dakdeleng. Banjur Penatua B. takon apa aku tau sinau astronomi. Aku mangsuli manawa aku ora éling bab tau nyawang buku astronomi. Panjenengané banjur ngandika: ‘Iki asalé saka Pangéran.’ Aku durung tau sadurungé ndeleng piyambakipun semono bébas lan bungah. Pasuryané sumorot déning pepadhanging swarga, lan piyambakipun paring pitutur marang pasamuwan kanthi kasekten.” Testimonies, jilid 1, 78–80.
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Mesthi waé, kabèh ujian doktrinal iki gegandhèngan siji lan sijiné, nanging uga minangka ujian-ujian sing bisa dipepencilaké, lan kabukak saya suwe saya cetha marang para abdiné Gusti Allah. Ana akèh gréja sing netepi Sabat dina kapitu, nanging nampik pawarta saka telung malaékat. Wong-wong mau nampik kayektèn yèn pangadilan diwiwiti ing tanggal 22 Oktober 1844, nanging isih netepi Sabat. Ujian-ujian doktrinal iki pancèn gegandhèngan siji lan sijiné, nanging makili nem ujian sing mligi.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Kaya sing lagi wae dipratélakaké déning Joseph Bates, kapten kapal segara sing trampil temenan ing babagan astronomi, panjenengané nampi Roh Nubuat, sing sadurungé tau ditampik. Ing sasi Dhésèmber 1844, Ellen White nampi wahyu kapisané, lan tés kapitu tumeka ing gerakan iku.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“Kitab Suci kudu dadi penasihatmu. Pasinaonana lan paseksèn-paseksèn kang wis diparingaké Gusti Allah; awit iku ora tau bertentangan karo Sabdané. Manawa Paseksèn-paseksèn mau ora ngandika miturut Sabda Allah, tolakana. Kristus lan Belial ora bisa dipersatukaké.” Selected Messages, buku 3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Ora suwé sawisé kuciwa gedhé iku, Sister White nyarujuki sawijining artikel sing ngenali manawa Kristus pindhah saka papan suci mlebet ing Papan Mahasuci tanggal 22 Oktober 1844. Panjenengané nyaranaké terbitan iku marang “saben wong suci.”
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“Aku pracaya yèn Pasamuwan Suci sing kudu kasucekaké ing pungkasaning 2300 dina iku yaiku Pedalemané Yerusalem Anyar, kang Kristus dados pelayané. Pangéran nedahaké marang aku lumantar wahyu, luwih saka setaun kapungkur, yèn Sedulur Crosier nduwèni pepadhang kang sejati bab kasucekaning Pasamuwan Suci, lan sapituruté; sarta yèn punika karsané, supaya Sedulur C. nulis kanthi cetha pandhangan kang wus diparingaké marang kita ing Day-Star, Extra, 7 Februari 1846. Aku rumasa kanthi temenan diparingi wewenang déning Pangéran kanggo nyaranaké Extra punika marang saben wong suci.” A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Panyengkuyunge iku tumrap katrangan Crosier bab pamindahaning Kristus menyang Papan Kang Mahasuci, nanging artikel iku ngemu sawatara piwulang kang kliru, kalebu piwulang Protestantisme murtad yèn “pangurbanan saben dina” ing kitab Daniel makili palayanané Kristus. Mulané, dhèwèké banjur nyerat sawijining panjlèntrèhan kang wiwitané diterbitaké ing taun 1850 lan sabanjuré kalebu ing buku Early Writings. Ing kono dhèwèké netepaké yèn “wong-wong sing martakaké panguwuhing jam pangadilan nduwèni pamawas kang bener bab ‘pangurbanan saben dina’.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“Banjur aku weruh, gegayutan karo ‘saben dina’ (Daniel 8:12), manawa tembung ‘kurban’ iku ditambahaké déning kawicaksanan manungsa, lan ora kalebu ing teks, lan manawa Gusti maringi pamawas sing bener bab iku marang wong-wong sing nglairaké panguwuh bab wektuné pangadilan. Nalika kasawijèn isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pamawas sing bener bab ‘saben dina’; nanging ing sajroning kabingungan wiwit taun 1844, pamawas-pamawas liyané wis ditampani, lan pepeteng sarta kabingungan banjur ngetutaké.” Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Babagan “kang saben dina” ing kitab Daniel dadi pralambang tumrape Adventisme kang bali marang metodologi Protestantisme murtad ing wiwitan abad kaping rong puluh, lan ing jaman saiki pangerten Millerit kang bener bab “kang saben dina” wis ditampik déning para teolog Adventisme. Iki wis ditampik, sanadyan Sister White kanthi cetha netepake manawa para Millerit kuwi bener nalika ngidentifikasi “kang saben dina” minangka kakuwasan Iblis saka paganisme. Wong-wong mau nampik bebener bab “kang saben dina” iku ora mung kanthi nalisir pangukuhané kang kaparingaké lumantar inspirasi manawa pangerten para Millerit kuwi bener, nanging uga kanthi nalisir langsung marang pratélanipun kang tegas manawa piwulang palsu kang mulang yèn “kang saben dina” makili paladosan Kristus ing papan suci iku digawa déning “para malaékat sing wis diusir saka swarga!”
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
“Lan ana Sadulur Daniells, kang batine lagi digarap déning satru; lan batinmu lan batiné Penatua Prescott lagi digarap déning para malaékat sing kabuwang saka swarga.” Manuscript Releases, jilid 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Panolakané sing jero banget marang apa sing saiki déning Adventisme dienggo minangka salah siji saka “pasugatan dongèng-dongèngé” kuwi banget abot, awit Daniells lan Prescott njupuk sawijining pralambang kakuwatan Iblis (kapir/paganisme) lan nerapaké pralambang iku marang kagungané Kristus, yaiku paladosan-Né ana ing pasamuwan suci. Iki ndadèkaké wolung ujian doktrinal.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Pangujian kaping sanga sajroning sajarah kang nuntun marang 1863 yaiku panyusunan méja Habakuk kang kapindho ing taun 1850. Bagan para pelopor taun 1843 disusun ing taun 1842, lan mung sinebut bagan 1843 amarga bagan iku ngramal rawuhipun Kristus ing taun 1843. Parentah kanggo nyusun méja Habakuk kang kapindho kaparingaké marang Sister White ing taun 1850. Panyusunan kalih méja Habakuk ngubungaké sajarahing malaékat kapisan lan kapindho karo sajarahing malaékat katelu. Ing biografi urip lan pakaryanipun kang ditulis déning putunipun, piyambakipun maringi sawijining ringkesan ngenani kedadéan-kedadéan kang ndadèkaké kasusuné bagan taun 1850. Piyambakipun nindakaké punika kanthi milih pamedhar-pamedhar Sister White kang gegandhèngan lan nambahi komentaripun piyambak ing ringkesan punika.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“Nalika bali menyang omahé Sedulur Nichols, Gusti maringi aku sawijining wahyu lan nuduhaké marang aku yèn bebener iku kudu katetepaké kanthi cetha ana ing papan-papan tulis, lan iki bakal ndadèkaké akèh wong netepaké pilihané kanggo bebener lumantar pekabaran malaékat katelu, déné pekabaran loro sing kapisan uga katetepaké kanthi cetha ana ing papan-papan tulis.—Layang 28, 1850.
“In this vision she was also shown that which would give James White courage to continue publishing:
“Ing sajroning wahyu iki, dhèwèké uga kaparingi pratélan bab prakara kang bakal maringi semangat lan kekendelan marang James White supaya nerusaké nerbitaké:
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“Aku uga weruh manawa kertas iku kudu diterbitaké kaya dene para utusan kudu mangkat, awit para utusan mbutuhaké sawiji kertas kanggo digawa bebarengan karo wong-wong mau, kang ngemot kayektèn jaman saiki kanggo dipasrahaké ing tangané wong-wong kang ngrungokaké, lan sabanjuré kayektèn iku ora bakal luntur saka ing pikiran. Lan manawa kertas iku bakal lunga menyang panggonan-panggonan kang ora bisa dituju déning para utusan.—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
“Pakaryan tumrap bagan anyar mau enggal diwiwiti, lan kaparingan kalodhangan kanggo nyaritakake bab iku marang para sadulur ana ing terbitan Present Truth sing diterbitake déning James ing sasi candhaké:
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
“Bagan. Sawijining bagan kronologis babagan wahyu-wahyu Daniel lan Yohanes, kang diitung kanggo njlentrehake kanthi cetha kayekten jaman saiki, saiki lagi dicithak kanthi cara litografi ana ing sangisoring pangreksané Sadulur Otis Nichols, saka Dorchester, Massachusetts. Wong-wong kang mulang kayekten jaman saiki bakal banget katulungan déning bagan iki. Katrangan luwih cetha bab bagan iki bakal diwènèhake ing tembé.—Present Truth, November, 1850.
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
“Ing pungkasaning sasi Januari, 1851, bagan mau wis rampung lan diiklanaké kanthi rega $2. James White banget marem marang bagan iku lan nyaosaké kanthi gratis marang ‘wong-wong kang wus katimbalan déning Allah kanggo mènèhaké pekabaraning malaékat katelu’ (Review and Herald, Januari, 1851). Sawatara sumbangan loman wis mbiyantu nutupi béyaning penerbitan.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
Babagan bagan taun 1843, Sister White nyathet bilih bagan punika sampun katuntun déning Gusti Allah.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
“Gusti ngetingalaké marang aku yèn bagan taun 1843 iku dituntun déning asta Panjenengané, lan yèn ora ana pérangan siji waé saka iku kang kena diowahi; yèn angka-angka iku padha kaya kang dipéngini déning Panjenengané. Yèn asta Panjenengané ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawenèh angka, supaya ora ana wong kang bisa weruh, nganti asta Panjenengané iku dipunangkat.” Review and Herald, 1 November 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
Nalika nyathet pepadhang sing gegandhengan karo parentah supaya ngasilaké bagan liyané ing taun 1850, dhèwèké maringi panetep ilahi sing padha tumrap bagan taun 1850 kaya sing wis diwènèhaké ngenani bagan taun 1843, déné ing wektu sing padha uga nandhani yèn bagan-bagan liyané sing nalika kuwi lagi digawé ora karsakaké déning Gusti. Parentah kanggo ngasilaké bagan anyar iku digandhèngaké karo parentah kanggo nyithak sawijining publikasi anyar.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“Aku weruh yèn gawéan nggawé bagan iku kabèh klèru. Iku asalé saka Sedulur Rhodes lan banjur diterusaké déning Sedulur Case. Sarana wis kaentèkaké kanggo nggawé bagan-bagan lan mbentuk gambar-gambar kasar sing njijiki kanggo makili para malaékat lan Gusti Yésus kang mulya. Aku weruh yèn prakara-prakara kaya mangkono ora ndadèkaké keparengé Gusti Allah. Aku weruh yèn Gusti Allah ana ing pakaryan nerbitaké bagan déning Sedulur Nichols. Aku weruh yèn ana sawijining ramalan bab bagan iki ing Alkitab, lan manawa bagan iki dimaksudaké kanggo umaté Gusti Allah, manawa iki cukup tumrap siji wong, iku uga cukup tumrap wong liyané, lan manawa ana siji wong mbutuhaké bagan anyar sing dicèt kanthi ukuran luwih gedhé, kabèh uga mbutuhaké iku padha sapadane.
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Aku weruh manawa ana rasa ingkang ora tentrem, ora ayem, ora marem, lan ora duwe panuwun ing salebeting Sedherek Case, ingkang ndadosaken piyambakipun kepéngin bagan sanès. Aku weruh bilih bagan-bagan ingkang dipunlukis punika gadhah pangaribawa ingkang awon tumrap pasamuwan. Punika njalari wonten roh olok-olok ingkang entheng lan tanpa bobot wonten ing pasamuwan.”
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
“Aku nyumurupi manawa bagan-bagan kang diprentahake dening Gusti Allah iku nggegirisi pikiran kanthi becik, sanadyan tanpa katrangan. Ana sawiji prakara kang padhang, endah, lan swargawi ing panggambaran para malaekat ing bagan-bagan mau. Pikiran, meh tanpa kasadaran, katuntun marang Gusti Allah lan swarga. Nanging bagan-bagan liyane kang wis digawé iku njijiki pikiran, lan ndadèkaké pikiran luwih ngemataké bumi tinimbang swarga. Gambar-gambar kang makili para malaekat katon luwih kaya dhemit tinimbang makhluk-makhluk swarga. Aku nyumurupi manawa bagan-bagan iku sajroning pirang-pirang dina lan minggu wis ngrebut pikiran Sedulur Case, nalika satemene dhèwèké kuduné lagi ngupaya kawicaksanan swargawi saka Gusti Allah, lan kuduné saya tuwuh ing sih-rahmating Roh lan ing kawruh bab kayekten.
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“Aku weruh manawa manawa kang wis kabuwang kanggo nggawé lan nerbitaké bagan-bagan, saupama wis digunakaké kanggo ngetokaké kayekten kanthi cetha ana ngarsané para sadulur lumantar nerbitaké traktat, lan sapituruté, prakara iku mesthi wis nggawa kabecikan gedhé lan nylametaké jiwa-jiwa. Aku weruh manawa pakaryan nggawé bagan iku wis nyebar kaya lara panas.” Manuscript Releases, nomer 13, 359; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Piyambakipun kanthi cetha nyariyosaken bilih “Gusti Allah wonten ing penerbitan bagan [1850] déning Sedhèrèk Nichols,” lan bilih wonten “sawijining ramalan [Habakuk kalih] bab bagan punika wonten ing Alkitab.” Piyambakipun ugi netepaken bilih “bagan-bagan” [jamak; 1843 lan 1850] ingkang “kapréntahaken déning Gusti Allah nrajang pikiran kanthi becik, sanadyan tanpa panjelasan.” Habakuk kalih maringi dhawuh dhateng para Millerit supados damel wahyu punika cetha wonten ing loh-loh, (ing wangun jamak), supados tiyang ingkang maos kalih bagan punika saged lumampah mrana-mréné wonten ing Sabdanipun Gusti Allah. Bagan-bagan ilahi punika boten mbetahaken panjelasan tambahan, kados dene ing prakawis bagan palsu taun 1863 kagunganipun Uriah Smith.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Lan Sang Yehuwah mangsuli aku lan ngandika, “Tulisen sesanti iku, lan gamblangna ing papan-papan, supaya wong kang maca iku bisa lumaku kanthi rikat.” Habakkuk 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Panggodha kaping sepuluh iku dadi pokok bahasan artikel iki. Kanthi sepuluh panggodha kang kasebut déning Musa ing Bilangan pasal patbelas, para sarjana Ibrani lan para teolog liyané ngasilaké manéka warna praduga ngenani prastawa-prastawa endi ing sajarah wiwit saka pambébasan ing Segara Abang nganti marang pambrontakané sepuluh pandelik kang bisa dadi tegesé. Pambrontakan ing sajarah iku nyedhiyakaké sawatara variasi kanggo dipilih, nanging mesthi manawa panggodha kaping sepuluh nandhani wiwitané patang puluh taun pati lumantar panyusutan sethithik mbaka sethithik ing ara-ara samun, nganti kabèh para pambrontak kang wis tekan umur tanggung jawab padha mati.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
Mangkono uga, sawenèh wong bisa uga mbantah bab pamilihku marang sapuluh ujian doktrinal iki, awit bisa ana béda-béda panemu sing katon luwih becik tinimbang apa sing dakandharaké ing kéné. Senadyan mangkono, ujian kang kaping sepuluh lan pungkasan iku cetha, padha cethané karo pambrontakané sepuluh telik sandi. Iku yaiku panolakan marang pitung mangsa saka Imamat rong puluh enem. Ana sawetara bukti kenabian kanggo ndhukung pangenalan iki.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
Ing artikel sabanjuré kita bakal wiwit ngenali para seksi kenabian sing njunjung pangenalan manawa pitung mangsa ing Imamat rong puluh enem iku kagagalan kaping sepuluh lan pungkasan saka Adventisme Laodikia.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“Nalika panguwaosipun Allah paring paseksi bab punapa ingkang dados kayektèn, kayektèn punika kedah tetep ngadeg salawas-lawase dados kayektèn. Boten kenging dipun tampi panganggep-panganggep salajengipun ingkang nalisir pepadhang ingkang sampun dipunparingaken déning Allah. Bakal wonten tiyang-tiyang ingkang medal kanthi tafsiran Kitab Suci ingkang tumrap dhèwèké dados kayektèn, nanging satemenipun sanès kayektèn. Kayektèn kanggé jaman punika, Allah sampun maringi dhateng kita minangka dhasar iman kita. Panjenengané piyambak sampun ngajar kita punapa ingkang dados kayektèn. Siji bakal medal, lajeng sanèsipun malih, kanthi pepadhang énggal ingkang mbantah pepadhang ingkang sampun dipunparingaken déning Allah lumantar pamedhar Roh Suci-Nipun.”
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Isih ana sawatara wong kang isih urip, kang wis ngliwati pengalaman kang kaparingake sajroning madege kayekten iki. Gusti Allah kanthi sih-rahmat wis ngluwari nyawané supaya bola-bali ngandharake, nganti tekan pungkasaning uripé, pengalaman kang wus dilakoni déning wong-wong mau, kaya déné Rasul Yohanes uga mangkono nganti tekan pungkasaning uripé. Lan para pambekta panji kang wis gugur ing pati, kudu tetep ngandika lumantar dicithak manèh tulisan-tulisané. Aku diparingi piwulang bilih kanthi cara mangkono swara-warané kudu kadangu. Wong-wong mau kudu neksèkaké paseksiné bab apa kang dadi kayekten kanggo jaman iki.
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“Kita ora kena nampani tembung-tembung saka wong-wong sing teka nggawa pawarta kang mbantah pokok-pokok khusus saka pracaya kita. Wong-wong mau nglumpukaké akèh ayat Kitab Suci, banjur numpukaké minangka bukti ngubengi téyori-téyori sing diandharaké déning wong-wong mau. Bab iki wis katindakaké bola-bali sajroning seket taun kepungkur. Lan sanajan Kitab-kitab Suci iku pangandikané Allah lan kudu diajeni, panganggoné ayat-ayat mau, manawa panganggoné mangkono nggeser siji cagak saka dhasar kang wis disangga déning Allah sajroning seket taun iki, iku kaluputan gedhé. Wong sing nerapaké mangkono ora mangerténi pepanthan kang nggumunakaké saka Sang Roh Suci, kang maringi daya lan kakuwatan marang pawarta-pawarta kapungkur sing wis teka marang umaté Allah.” Selected Messages, buku 1, 161.