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.
I pun kebetulanlah, pada waktu persembahan korban petang, datanglah Nabi Elia mendekat, lalu berkata, “Ya TUHAN, Allah Abraham, Ishak, dan Israel, biarlah diketahui pada hari ini bahwa Engkaulah Allah di Israel, dan bahwa aku ini hamba-Mu, dan bahwa segala perkara ini telah kulakukan menurut firman-Mu.” 1 Raja-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 telah mengenal pasti ciri-ciri Elia sebagai suatu lambang. Salah satu daripada ciri-ciri itu ialah bahawa pelayanan dan pekabaran Elia, Yohanes Pembaptis, dan William Miller merupakan alat-alat penghakiman. Pekabaran mereka digunakan oleh Tuhan untuk menguji sejarah masing-masing. Yesus berkata bahawa jika Dia tidak datang, maka orang-orang Yahudi yang suka berbantah-bantah itu tidak akan mempunyai 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.
Se falá gale ho ba bua le bona, ba ka be ba se na sebe; empa bjale ga ba na sešireletši sa sebe sa bona. Johane 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Hezekiele o supa molao o swanang go Bajuda ba go ngangana ba histori ya gagwe.
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.
Sabab iyagu waa carruur madax-adag oo qalbi-adag. Aniguna waxaan kuu dirayaa iyaga; adiguna waxaad ku tidhaahdaa iyaga, Rabbiga Sayidka ahu wuxuu leeyahay sidan. Oo iyagu, ha maqlaan ama ha diidaane, (waayo, waa reer fallaagoobay,) haddana way ogaan doonaan in nebi dhex joogay iyaga. Yexesqeel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Elia ni kitena se simbolismo kiau ti em i nool long kot.
“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:
“Va ba tseneletseng go itsise molaetsa wa moengele wa boraro ba batlisisa Dikwalo ka mokgwa o o tshwanang le o Rra Miller a neng a o amogetse. Mo bukeng e nnye e e bidiwang Views of the Prophecies and Prophetic Chronology, Rra Miller o naya melao e e latelang e e bonolo, mme e le ya botlhale le botlhokwa, ya go ithuta Baebele le go e tlhalosa:
“‘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. Saban firman mesti mempunyai kaitan yang sewajarnya dengan pokok perkara yang dikemukakan dalam Alkitab; 2. Seluruh Kitab Suci adalah perlu, dan dapat difahami melalui penerapan serta pengkajian yang tekun; 3. Tiada sesuatu pun yang dinyatakan dalam Kitab Suci dapat atau akan tersembunyi daripada mereka yang meminta dengan iman, tanpa bimbang-ragu; 4. Untuk memahami doktrin, himpunkanlah semua ayat Kitab Suci mengenai perkara yang ingin engkau ketahui, kemudian biarkanlah setiap firman mempunyai pengaruhnya yang sewajarnya; dan jika engkau dapat membentuk teorimu tanpa percanggahan, engkau tidak mungkin berada dalam kesilapan; 5. Kitab Suci mestilah menjadi pentafsir bagi dirinya sendiri, kerana ia merupakan kaidah bagi dirinya. Jika aku bergantung pada seorang guru untuk menafsirkannya kepadaku, lalu dia meneka-neka maknanya, atau menghendaki demikian kerana pengakuan iman mazhabnya, atau supaya dia dianggap bijaksana, maka tekaan, kehendak, pengakuan, atau kebijaksanaannya itulah kaidahku, dan bukannya Alkitab.’”
“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.
“Leleno ke karolo ya melao ye; gomme thutong ya rena ya Baebele ka moka ga rena re tla dira gabotse ge re ka hlokomela melaometheo yeo e beilwego pele.
“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?’
“Ka ringngeit kaba shisha ka long kaba seng ha ki Jingthoh Bakhuid; hynrei u Soitan u pyndonkam da bun ki buit ban pynkylla bakla ia ki Jingthoh bad ban wanrah ia ka jingbakla, bad namar kata ka donkam ka jingsumar kaba khraw lada uno uno u kwah ban tip shisha ia kaei kaba ki hikai. Kawei na ki jingpynshoi bakhraw jong kane ka por ka long ban iai sah bun ha ka jingsngew, bad ban kam ia ka jinglong hok katba la iehnoh mynthi ia ki jingkren kiba shai jong ka ktien U Blei namar ba kata ka ktien kam iatylli bad ka jingsngew. Bun ki briew kim don nongrim ei ei ia ka ringngeit jong ki hynrei tang ka jingsngew. Ka niam jong ki ka long ha ka jingpynkhih bad ka jingkyrmen; ynda kata ka kut, ka ringngeit jong ki ka jah noh. Ka jingsngew ka lah ban long kum u phlang shu stad, hynrei ka ktien U Blei ka long u kew. Bad “aiu,” ong u nongiathuhlypa, “u phlang shu stad u long ha ka bynta jong u kew?”
“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.
“Tiada seorang pun akan dihukum kerana tidak mengindahkan terang dan pengetahuan yang tidak pernah dimilikinya, dan yang tidak dapat diperolehnya. Tetapi banyak orang enggan mentaati kebenaran yang disampaikan kepada mereka oleh para utusan Kristus, kerana mereka ingin menyesuaikan diri dengan piawaian dunia; dan kebenaran yang telah sampai kepada pengertian mereka, terang yang telah bersinar di dalam jiwa, akan menghukum mereka pada Hari Penghakiman. Pada hari-hari terakhir ini kita memiliki terang yang terkumpul yang telah bersinar sepanjang segala zaman, dan kita akan dipertanggungjawabkan setimpal dengannya. Jalan kekudusan tidak sejajar dengan dunia; ia ialah suatu jalan yang ditinggikan. Jika kita berjalan di jalan ini, jika kita berlari menurut jalan perintah-perintah Tuhan, kita akan mendapati bahawa ‘jalan orang benar itu seperti cahaya fajar, yang makin bertambah terang sampai rembang tengah hari.’” 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.
Tusi “ringa maringihwa nokuda kwokusateerera chiedza nezivo izvo” isu “tatisina kumbova nazvo, uye” isu “tatisingagoni kuwana.” Chinokosha pachirevo ichi ndiwo mashoko okuti “taisagona kuwana.” Eriya, Johane, naMiller vanomirira chiedza kuzvizvarwa zvavo zvakatevedzana icho chaigona kuwanikwa. Kuvapo kweshoko ravo kwakabvisa chifukidzo chezvinonzi zviri pamutemo muUnited States “plausible deniability.” Shoko raEriya muchizvarwa chipi nechipi marinoratidzwa rinobvisa “plausible deniability” ipi neipi, nokudaro richiita kuti chizvarwa chose chive nemhosva yokupindura pachiedza chinobva chapiwa panguva iyoyo.
“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).
“Pada suatu ketika saudara saya berkata bahawa dia tidak mahu mendengar apa-apa berkenaan doktrin yang kami pegang, kerana takut dia akan diyakinkan. Dia tidak mahu datang ke perhimpunan, atau mendengar khotbah-khotbah; tetapi kemudian dia menyatakan bahawa dia melihat dirinya sama bersalah seolah-olah dia telah mendengarnya. Tuhan telah memberinya suatu kesempatan untuk mengetahui kebenaran, dan Dia akan menuntut dia bertanggungjawab atas kesempatan ini. Terdapat ramai di antara kita yang berprasangka terhadap doktrin-doktrin yang sekarang sedang dibincangkan. Mereka tidak mahu datang untuk mendengar, mereka tidak mahu menyelidikinya dengan tenang, tetapi mereka mengemukakan bantahan-bantahan mereka dalam kegelapan. Mereka sangat berpuas hati dengan kedudukan mereka. ‘Engkau berkata: Aku kaya dan telah menjadi kaya, dan tidak kekurangan apa-apa; tetapi engkau tidak tahu bahawa engkau melarat, malang, miskin, buta, dan telanjang. Aku menasihatkan engkau supaya membeli daripada-Ku emas yang telah dimurnikan dalam api, supaya engkau menjadi kaya; dan pakaian putih, supaya engkau dapat berpakaian dan supaya kehinaan ketelanjanganmu jangan kelihatan; dan sapulah matamu dengan minyak mata, supaya engkau dapat melihat. Barangsiapa Kukasihi, dia Kutegur dan Kuhajar; sebab itu hendaklah engkau bersungguh-sungguh dan bertaubat’ (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.
“Lipotso tsena li sebetsa ho ba phelang tlas’a molumo oa molaetsa, empa ba sa tle ho o utloa. Le tseba joang hore mohlomong Morena o fana ka bopaki bo bocha ba ’nete ea Hae, a bo beha maemong a macha, hore tsela ea Morena e tle e lokisoe? Ke merero efe eo le e entseng hore leseli le lecha le tle le kenngoe har’a melala ea batho ba Molimo? Le na le bopaki bofe ba hore Molimo ha aa romela leseli ho bana ba Hae? Ho ikhotsofatsa hohle, boikakaso, le boikemelo ba maikutlo li tshwanetse ho tlosoa. Re tshwanetse ho tla maotong a Jesu, ’me re ithute ho Eena ea bonolo le ea ikokobelitseng pelong. Jesu ha aa ka a ruta barutuoa ba Hae kamoo borabi ba neng ba ruta ba bona kateng. Bajuda ba bangata ba ile ba tla ba mamela ha Kreste a senola liphiri tsa pholoho, empa ha baa ka ba tla ho ithuta; ba ile ba tla ho nyatsa, ho mo tšoasa ka ho se lumellane ho itseng, e le hore ba tle ba be le seo ba ka khelosang batho ka sona. Ba ne ba khotsofetse ke tsebo ea bona, empa bana ba Molimo ba tshwanetse ho tseba lentsoe la Molisa oa ’Nete. Na ena hase nako eo ho eona ho ka bang ho loketse haholo ho itima lijo le ho rapela ka pel’a Molimo? Re kotsing ea ho se lumellane, re kotsing ea ho nka mahlakore tabeng e tsekisanoang; ’me na ha rea lokela ho batla Molimo ka tieo, ka boikokobetso ba moea, e le hore re tle re tsebe seo e leng ’nete?” Selected Messages, buka ea 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.
Ba ba emelang molaetsa wa Elia ke didirisiwa tsa katlholo mo tirisong ya go itshekisa e e baakanyang tsela ya Morongwa wa kgolagano gore a ntlafatse tempele. Mo go diragatseng tiro ya go ntlafatsa tempele, lesedi la boammaaruri jwa nako eno le a senolwa. Fa bo ne bo sa tshwanela go senolwa, ba Keresete a neng a ba batla go ba ntlafatsa, le ba a sa ntseng a ba batla go ba ntlafatsa, ba ne ba tla nna ba apere kobo ya bone ya Laodikia ya go itsietsa. Elia o tshwantshetsa bodiredi jo bo bayang boammaaruri pele jaaka sedirisiwa sa katlholo. Ke ka moo re itsisiwe gore ba ba ganetseng molaetsa wa Johane Mokolobetsi ba ne ba ka se solegelwe molemo ke thuto ya ga Jesu.
“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.
“Ndzi kombisiwile emuva eka ku huwelela ka ku ta ko sungula ka Kriste. Yohane u rhumiwe hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava va nga ala vumbhoni bya Yohane a va vuyeriwanga hi tidyondzo ta Yesu.” 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.
Bongoleng jwa diporofito jo bo supang phepafatso ya batho ba Modimo, molaetsa wa boammaaruri jwa jaanong o senolwa, o o tshwanetseng kokomana eno maikarabelo a go tlhopa lefifi kgotsa lesedi.
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.
Tetapi engkau, ya Daniel, rahsiakanlah firman-firman itu, dan meteraikanlah kitab itu, sampai kepada waktu kesudahan: banyak orang akan menjelajah ke sana sini, dan pengetahuan akan bertambah…. Lalu dia berfirman, Pergilah, Daniel: kerana firman-firman itu tertutup dan termeterai sampai kepada waktu kesudahan. Banyak orang akan disucikan, diputihkan, dan diuji; tetapi orang fasik akan terus berlaku fasik: dan tidak seorang pun daripada orang fasik akan memahami; tetapi orang bijaksana akan memahami. 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.”
Mereka yang mewakili perkhabaran Elia bagi generasi masing-masing dikenal pasti oleh Kristus sebagai duta-duta-Nya untuk digunakan sebagai alat penghakiman. Inilah yang sedang dikenal pasti oleh Elia ketika dia berkata, “biarlah diketahui pada hari ini bahwa Engkaulah Allah di Israel, dan bahwa aku ini hamba-Mu, dan bahwa aku telah melakukan segala perkara ini menurut firman-Mu.”
This truth is also set forth by Jesus concerning John the Baptist.
ଏହି ସତ୍ୟକୁ ଯୀଶୁ ଯୋହନ ବପ୍ତିସ୍ମାଦାତା ସମ୍ବନ୍ଧରେ ମଧ୍ୟ ପ୍ରକାଶ କରିଛନ୍ତି।
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.
Тэднийг явсны дараа Есүс Иоханы талаар олон түмэнд хандан ийн хэлж эхлэв: Та нар юу үзэхээр цөл уруу гарсан юм бэ? Салхинд ганхах зэгс үү? Харин та нар юу үзэхээр гарсан юм бэ? Зөөлөн хувцас өмссөн хүн үү? Болгоогтун, зөөлөн хувцас өмсөгсөд хаадын ордонд байдаг. Харин та нар юу үзэхээр гарсан юм бэ? Эш үзүүлэгч үү? Тийм ээ, Би та нарт хэлье, эш үзүүлэгчээс ч илүү нэгэн. Учир нь, “Харагтун, Би Өөрийн элчийг Таны өмнө илгээж байна. Тэрээр Таны замыг Таны өмнө бэлтгэнэ” хэмээн бичигдсэн нэгэн энэ мөн. Матай 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.
Yohane e ne e se moporofeta feela; e ne e le sesebelisoa sa kahlolo, ’me tšebeletso ea hae e ile ea tsejoa ke moloko oa hae, hobane ba ne ba ile ba tsoa ba ea lefeelleng ho ea mo bona, joalokaha ka sebele Iseraele eohle e ile ea tla Karmela ka taelo ea Akabe. William Miller o ile a utloisisa keketseho ea tsebo e ileng ea manolloa ka 1798. O ne a emela ba neng ba matha ba ea koana le koana ka Lentsoeng la Molimo ha tsebo e ntse e eketseha. Molaetsa oa hae o ne o thehiloe holim’a nako ea boporofeta, ’me ka 1840 molaetsa oa hae le tšebeletso ea hae li ile tsa behoa ka pel’a moloko oa hae ka mokhoa oo lefatše lohle la Boprostanta le ileng la shebella ho bona hore na mokhoa oa hae oa tlhaloso o sebetsa. Ha hoo ho netefatsoa, molaetsa oa hae o ile oa phatlalatsoa lefatšeng lohle.
“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.’
“Dalam tahun 1840, satu lagi penggenapan nubuat yang luar biasa telah membangkitkan minat yang meluas. Dua tahun sebelumnya, Josiah Litch, salah seorang pendeta terkemuka yang memberitakan kedatangan kedua, telah menerbitkan suatu penafsiran atas Wahyu 9, yang meramalkan kejatuhan Empayar Uthmaniyyah. Menurut perhitungannya, kuasa ini akan ditumbangkan... pada 11 Ogos 1840, apabila kuasa Uthmaniyyah di Konstantinopel dapat dijangkakan akan dipatahkan. Dan saya percaya bahawa demikianlah halnya akan didapati.”
“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.
“Pada waktu yang tepat sebagaimana telah ditentukan, Turki, melalui para dutanya, menerima perlindungan kuasa-kuasa sekutu Eropa, dan dengan demikian menempatkan dirinya di bawah kendali bangsa-bangsa Kristen. Peristiwa itu dengan tepat menggenapi nubuatan tersebut. Ketika hal itu diketahui, banyak orang menjadi yakin akan kebenaran prinsip-prinsip penafsiran nubuatan yang dianut oleh Miller dan rekan-rekannya, dan suatu dorongan yang luar biasa diberikan kepada gerakan Advent. Orang-orang berilmu dan berkedudukan bergabung dengan Miller, baik dalam memberitakan maupun dalam menerbitkan pandangan-pandangannya, dan dari tahun 1840 sampai 1844 pekerjaan itu berkembang dengan cepat.” 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.
Dari “1840 hingga 1844” melambangkan sejarah “tujuh guruh” dalam Wahyu pasal sepuluh. Dalam sejarah itu, suatu proses pentahiran yang digambarkan dalam Maleakhi pasal tiga, dan dalam dua kali penyucian Bait Suci oleh Kristus, telah dimulai. Proses pentahiran itu merupakan suatu proses pengujian yang bertahap, berdasarkan pemahaman Miller tentang asas satu hari ganti satu tahun. Mereka yang mewakili pekabaran Elia menyediakan jalan bagi utusan perjanjian untuk datang dengan tiba-tiba ke Bait-Nya, dan mereka adalah lambang suatu alat penghakiman yang dipakai oleh utusan perjanjian itu untuk menyapu keluar mereka yang memilih kegelapan daripada terang.
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.
A ngaiin simin tui-a baptisma ka pe ringinna ngaihdamna dingah; mahse ka hnu-a lo kalpa chu kei aiin a thiltihtheih zawk a ni, a kengkhrapui pawh ka phur tlâk lo; ani chuan Thlarau Thianghlim leh meiin baptisma a pe ang che u. A hnahthlakna chu a kutah a awm, a chhûngte chu famkim takin a tifai ang a, a bu chu bawm-in a khâwm ang; mahse a chang chu mei mit theih lohvin a hâlral ang. Matthew 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.
Pada hari Kristus yang digambarkan dalam Yohanes 6:66, Ia kehilangan lebih banyak murid daripada pada waktu lainnya. Dalam The Desire of Ages, di mana bagian Yohanes ini dibahas, metodologi penerapan nubuat itulah yang justru menjadi alasan para murid meninggalkan-Nya. Mereka tidak dapat memahami bahwa yang harfiah melambangkan yang rohani, dan menurut rasul Paulus, yang harfiah datang lebih dahulu daripada yang rohani.
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.
Berikutlah yang tertulis: Manusia pertama, yaitu Adam, dijadikan jiwa yang hidup; Adam yang terakhir dijadikan roh yang menghidupkan. Tetapi yang mula-mula bukanlah yang rohani, melainkan yang alamiah; sesudah itu barulah yang rohani. 1 Korintus 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:
Tidak mahu, dan oleh itu tidak mampu, orang-orang Yahudi enggan memahami Kristus apabila Dia menyatakan bahawa Dialah roti dari syurga yang harus dimakan. Adat resam dan tradisi telah mengatasi kaedah yang diamalkan oleh Kristus sendiri. Berkenaan sejarah ini, Sister White mencatatkan:
“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.
“Ka ho kgalemelwa ga bona phatlalatsa ka ntlha ya go sa dumele ga bona, barutwa bano ba ne ba tswelela go ikgogela kgakala le Jesu. Ba ne ba sa itumela thata, mme ka go eletsa go gobatsa Mmoloki le go kgatlhisa bosula jwa Bafarasai, ba mo furathela, ba mo tlogela ka lenyatso. Ba ne ba setse ba dirile tlhopho ya bona, ba tsere sebopego se se senang moya, lekgapetla le le senang tlhaka. Tshwetso ya bona ga e a ka ya boela ya fetolwa morago ga moo; gonne ga ba ka ba tlhola ba tsamaya le Jesu.”
“‘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.
“‘Walye nifo fanuo a ɔda ne nsa mu, na ɔbɛhohoro ne awiporowbea no yiye koraa, na waboa ne atoko no ano agu adekoradan no mu.’ Mateo 3:12. Eyi yɛ bere a wɔde reyi mu no mu baako. Nokware nsɛm no so na na wɔde retew ntɛtɛ no afi atoko no ho. Efisɛ na wɔn ho so dɔ wɔn dodo, na wɔbu wɔn ho trenee enti wontumi nnye animka nto wɔn so, na esiane sɛ na wiase ho dɔ ahyɛ wɔn ma nti wɔampene so sɛ wɔbɛfa abrabɔ a ahobrɛase wom no so, enti bebree dan fii Yesu ho kɔe. Nnipa bebree da so ara reyɛ saa ara. Wɔsɔ akra hwɛ nnɛ, sɛnea wɔsɔɔ saa asuafo no hwɛe wɔ hyiadan a ɛwɔ Kapernaum no mu no. Sɛ wɔde nokware no ba koma no so a, wohu sɛ wɔn abrabɔ ne Onyankopɔn apɛde nhyia. Wohu sɛ ɛsɛ sɛ wɔsakra wɔn ho nyinaa korakora; nanso wɔmpɛ sɛ wɔfa adwuma a ɛhwehwɛ sɛ obi pa ara no so. Enti wɔn bo fuw bere a wɔhu wɔn bɔne no. Wɔde abufuw kɔ, sɛnea asuafo no gyaw Yesu no, na wɔrenwiinwii se, ‘Asɛm yi yɛ den; hena na obetumi atie?’” 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.
Ai ne ki tongpa Malaki ah thilthuthlung tirhchahpa chu Levi fapa te chu mei hmangin a tihfai a ni. Ani chuan a zawnna hmun chu a famkim takin a thianghlim a, buh ṭha leh hmui chu a then hran. He hna hi thlai hnihna hmangin a ti a. Thlai hnihna chuan then hranna chu a thlen a, thlai hnihna chu Levi fapa te a tihfai lai hun thuhmun tinah tûn hun thutak thuchah a ni. Thlai hnihna chu Elija thuchah leh a tirhchahte an ni a, chungte chuan rorêlna hmanrua an entîr.
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.
Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan, yang kamu cari, akan dengan tiba-tiba datang ke bait-Nya, yakni utusan perjanjian, yang kamu sukai; lihatlah, Ia datang, firman TUHAN semesta alam. Tetapi siapakah yang dapat bertahan pada hari kedatangan-Nya? dan siapakah yang dapat tetap berdiri apabila Ia menampakkan diri? sebab Ia seperti api pemurni dan seperti sabun penatu; Dan Ia akan duduk seperti orang yang memurnikan dan mentahirkan perak; Ia akan mentahirkan bani Lewi, dan memurnikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada TUHAN suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan menyenangkan TUHAN, seperti pada zaman dahulu kala, dan seperti pada tahun-tahun yang silam. 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.
Ea ring leh Johan Baptist hnuah a lo kal chu a thingtlang a thenfai turin fan hmanga a thingtlang a thianfai a, leh a sialthiangtu mei ang a ni. Thianghlimna tihhlawhtlinna hi thuthlung tirhkohin a ti a, chu vang chuan Lalpa’n thuthlung mi thlan thar te nen thuthlungah a lut mek a ni tih hriatna atan chanchin a entir a ni. Israel hmasa ber chu Aigupta sal tan hnuai atangin chhanchhuah an nih khan, chumi thianghlim chanchinah thupui pakhat chu “fa masa” chungchanga thu kha a ni. Aigupta fa masa te thih thu ni se, emaw Pathianin Israel chu A fa masa a nih anga a hrilhfiah thu ni se.
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.
Ndipo uzati kwa Farao, Atero Yehova, Israele ndi mwana wanga, ndiye wanga woyamba kubadwa; ndipo ndinena kwa iwe, Leka mwana wanga apite, kuti anditumikire; ndipo ukakana kumulola apite, taona, ndidzapha mwana wako, ndiye wako woyamba kubadwa. Eksodo 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.
သခင်ဘုရားသည် အဲဂုတ္တုပြည်မှ ကယ်တင်လွှတ်မြောက်စေခြင်း၌ ဣသရေလနှင့် ပဋိညာဉ်ဖွဲ့တော်မူသည့်အခါ၊ ဘုရားသခင်၏ အစီအစဉ်သည် မျိုးနွယ်အသီးသီးမှ သားဦးတိုင်းကို ယဇ်ပုရောဟိတ်အမှုတော်အတွက် သီးသန့်အပ်နှံရန် ဖြစ်ခဲ့သည်။ သို့ရာတွင် ရွှေနွားကလေးပုန်ကန်မှု၌၊ မောရှေဘက်၌ ရပ်တည်ခဲ့သော မျိုးနွယ်သည် လေဝိမျိုးနွယ်တစ်မျိုးသာ ဖြစ်သည်။ ထိုသူတို့၏ သစ္စာရှိမှုကြောင့်၊ ဘုရားသခင်သည် မျိုးနွယ်အားလုံးမှ သားဦးတိုင်းကို ယဇ်ပုရောဟိတ်အမှုတော်သို့ အပ်နှံမည့် မိမိ၏အစီအစဉ်ကို ပယ်ဖျက်တော်မူ၍ အခြားမျိုးနွယ်များကို ကျော်လွှားကာ လေဝိမျိုးနွယ်အား ယဇ်ပုရောဟိတ်အမှုတော်၏ သီးသန့်အခွင့်အရေးကို ပေးတော်မူခဲ့သည်။ ပဋိညာဉ်၏ သံတမန်သည် လေဝိ၏သားတို့ကို သန့်စင်စေသည့်အခါ၊ ယခင်ပဋိညာဉ်လူမျိုးတစ်မျိုးကို ဖယ်ရှားထားပြီး ပဋိညာဉ်အသစ်၏ လူမျိုးတစ်မျိုးကို အစားထိုးတည်ထောင်နေသော သမိုင်းတစ်ရပ်ကို ၎င်းက ကိုယ်စားပြုနေခြင်း ဖြစ်သည်။ ဤအရာသည် ယောဟန်ဗတ္တိဇံဆရာ၏ ကာလ၌လည်းကောင်း၊ မီလာရိုက်များ၏ ကာလ၌လည်းကောင်း၊ တစ်သိန်းလေးသောင်းလေးထောင်နှင့် ပတ်သက်၍လည်း ဖြစ်မည် ဖြစ်သည်။ 1840 မှ 1844 အထိကာလအတွင်း၊ ဝီလျံ မီလာထံသို့ ပေးအပ်ထားသော ပရောဖက်ဆန်သော သတင်းစကား၏ စမ်းသပ်ရေးဆိုင်ရာ အကြောင်းအရာအားဖြင့် သန့်စင်ခြင်းလုပ်ငန်းစဉ်တစ်ရပ် စတင်ခဲ့သည်။ ထိုလုပ်ငန်းစဉ်သည် 1844 ခုနှစ် အောက်တိုဘာ 22 ရက်နေ့တွင် သခင်ဘုရားသည် မိမိ၏ဗိမာန်တော်သို့ ရုတ်တရက် ကြွလာတော်မူခြင်းသို့ ဦးတည်စေခဲ့သော်လည်း၊ သန့်စင်ခြင်းလုပ်ငန်းစဉ်သည် 1863 ခုနှစ်အထိ မပြီးဆုံးသေးခဲ့ပါ။
“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.
“Daniel 8:14 ပရောဖက်ပြုချက်ဖြစ်သော ‘နှစ်ထောင်သုံးရာနေ့တိုင်အောင်; ထို့နောက် သန့်ရှင်းရာဌာနကို သန့်စင်ခြင်းခံရလိမ့်မည်’ ဟူသောစကားနှင့် ပထမကောင်းကင်တမန်၏ သတင်းစကားဖြစ်သော ‘ဘုရားသခင်ကို ကြောက်ရွံ့၍ ကိုယ်တော်အား ဘုန်းတော်ချီးမွမ်းကြလော့; အကြောင်းမူကား ကိုယ်တော်၏ တရားစီရင်ခြင်းအချိန် ရောက်လာပြီ’ ဟူသောစကားတို့သည် ခရစ်တော်၏ အလွန်သန့်ရှင်းရာဌာန၌ အမှုတော်ဆောင်ရွက်ခြင်း၊ စုံစမ်းစစ်ဆေးသော တရားစီရင်ခြင်းကို ညွှန်ပြခဲ့ကြပြီး၊ ကိုယ်တော်၏ လူမျိုးကို ရွေးနုတ်ကယ်တင်ရန်နှင့် မတရားသောသူတို့ကို ဖျက်ဆီးရန် ခရစ်တော်ကြွလာခြင်းကို မညွှန်ပြခဲ့ကြချေ။ အမှားသည် ပရောဖက်ပြုကာလများကို ရေတွက်ချက်ခြင်း၌ မရှိဘဲ၊ ၂၃၀၀ ရက်၏ အဆုံးတွင် ဖြစ်ပျက်မည့် အမှုအရာကို နားလည်ရာ၌သာ ရှိခဲ့သည်။ ဤအမှားကြောင့် ယုံကြည်သူတို့သည် စိတ်ပျက်ခြင်းကို ခံစားခဲ့ကြရသော်လည်း၊ ပရောဖက်ပြုချက်က ကြိုတင်ဖော်ပြခဲ့သမျှ အရာအားလုံးနှင့် သူတို့သည် ကျမ်းစာအရ မျှော်လင့်ရန် အခွင့်အာဏာရှိခဲ့သမျှ အရာအားလုံးသည် ပြည့်စုံခဲ့ပြီးဖြစ်သည်။ သူတို့၏ မျှော်လင့်ချက်များ ပျက်ကွက်သွားပြီဟု ငိုကြွေးမြည်တမ်းနေကြသည့် အချိန်အတိအကျ၌ပင်၊ ထိုသတင်းစကားက ကြိုတင်ဖော်ပြခဲ့သော အဖြစ်အပျက်သည် ဖြစ်ပျက်ခဲ့ပြီးဖြစ်ကာ၊ သခင်သည် မိမိ၏ အစေခံတို့အား အကျိုးဆုတော်ပေးရန် ထင်ရှားကြွလာတော်မူမီ ပြည့်စုံရမည့်အရာလည်း ဖြစ်သည်။”
“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.
“Kristos o tlile, e seng lefatsheng, jaaka ba ne ba solofetse, mme, jaaka go ne go le pele go bontshiwa mo setshwantshong, o tlile kwa lefelong le le boitshepo thata la tempele ya Modimo kwa legodimong. Moporofeti Daniele o mo tlhagisa a tla mo nakong eno kwa go Mogologolo wa Malatsi: ‘Ka bona mo diponatshegelong tsa bosigo, mme bonang, mongwe yo o tshwanang le Morwa motho a tla ka maru a legodimo, mme a tla’—e seng mo lefatsheng, mme—’kwa go Mogologolo wa Malatsi, mme ba mo atametsa fa pele ga Gagwe.’ Daniele 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.
“Kedatangan ini juga telah dinubuatkan oleh nabi Maleakhi: ‘Maka dengan sekonyong-konyong Tuhan yang kamu cari itu akan masuk ke bait-Nya, yaitu Malaikat Perjanjian yang kamu kehendaki itu; sesungguhnya, Ia datang, firman TUHAN semesta alam.’ Maleakhi 3:1. Kedatangan Tuhan ke bait-Nya itu terjadi secara tiba-tiba, tidak terduga, bagi umat-Nya. Mereka tidak menantikan Dia di sana. Mereka mengharapkan Dia datang ke bumi, ‘dalam nyala api, untuk membalaskan pembalasan kepada mereka yang tidak mengenal Allah dan yang tidak menaati 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.
“Tetapi umat itu belum lagi bersedia untuk bertemu dengan Tuhan mereka. Masih ada suatu pekerjaan persediaan yang harus diselesaikan bagi mereka. Terang harus diberikan, untuk mengarahkan fikiran mereka kepada bait Allah di syurga; dan apabila mereka dengan iman mengikuti Imam Besar mereka dalam pelayanan-Nya di sana, kewajipan-kewajipan baharu akan dinyatakan. Suatu lagi pekabaran amaran dan pengajaran harus disampaikan kepada gereja.
“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.
“Perkataan nabi: ‘Siapakah yang dapat bertahan pada hari kedatangan-Nya? Dan siapakah yang akan tetap berdiri apabila Ia menampakkan diri? Sebab Ia seperti api pemurni dan seperti sabun tukang penatu. Ia akan duduk seperti seorang pemurni dan pentahir perak; Ia akan mentahirkan bani Lewi dan memurnikan mereka seperti emas dan perak, supaya mereka mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran.’ Maleakhi 3:2, 3. Mereka yang hidup di atas bumi apabila pengantaraan Kristus berakhir di tempat kudus di atas harus berdiri di hadapan Allah yang kudus tanpa seorang pengantara. Jubah mereka harus tak bernoda, tabiat mereka harus disucikan daripada dosa oleh darah percikan. Melalui kasih karunia Allah dan usaha tekun mereka sendiri, mereka harus menjadi pemenang dalam peperangan melawan kejahatan. Sementara penghakiman penyiasatan sedang berlangsung di syurga, sementara dosa orang-orang percaya yang bertobat sedang disingkirkan dari tempat kudus, harus ada suatu pekerjaan penyucian yang khas, iaitu pembuangan dosa, di antara umat Allah di bumi. Pekerjaan ini dinyatakan dengan lebih jelas dalam pekabaran-pkbrn 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.
“Apabila pekerjaan ini telah diselesaikan, para pengikut Kristus akan siap untuk penyataan-Nya. ‘Maka persembahan Yehuda dan Yerusalem akan menyenangkan hati Tuhan, seperti pada zaman dahulu, dan seperti pada tahun-tahun yang lampau.’ Maleakhi 3:4. Pada waktu itu gereja yang pada kedatangan-Nya akan diterima Tuhan bagi diri-Nya sendiri akan menjadi ‘gereja yang mulia, yang tidak bercela atau berkerut ataupun yang serupa itu.’ Efesus 5:27. Pada waktu itu ia akan tampak ‘bagaikan fajar menyingsing, indah seperti bulan, cerah seperti matahari, dan dahsyat seperti pasukan dengan 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.
“Selain kedatangan Tuhan ke bait-Nya, Maleakhi juga menubuatkan kedatangan-Nya yang kedua, kedatangan-Nya untuk pelaksanaan penghakiman, dengan kata-kata ini: ‘Maka Aku akan datang mendekat kepadamu untuk menghakimi; dan Aku akan menjadi saksi yang segera menentang para penyihir, dan menentang para pezina, dan menentang orang-orang yang bersumpah dusta, dan menentang mereka yang menindas upah buruh, janda, dan anak yatim, dan yang memutarbalikkan hak orang asing, dan tidak takut kepada-Ku, firman TUHAN semesta alam.’ Maleakhi 3:5. Yudas merujuk kepada pemandangan yang sama ketika ia berkata, ‘Sesungguhnya, Tuhan datang dengan berlaksa-laksa orang kudus-Nya, untuk menjalankan penghakiman atas semua orang, dan untuk membuktikan kepada semua orang fasik di antara mereka segala perbuatan kefasikan mereka.’ Yudas 14, 15. Kedatangan ini, dan kedatangan Tuhan ke bait-Nya, adalah peristiwa-peristiwa yang berbeda dan terpisah.”
“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.
“Kristus naa isa nipuungan ita ko Imam Besar tu Paling Suci, ongon pinoiho di Daniel 8:14, bahang momuhab do sangkuban; naa do Anak Manusia tu Purba Hari, ongon pinoiho di Daniel 7:13; om naa do Tuhan tu Bait-Nya, ongon dinubuatkan o Maleakhi, iolo no kotolu do panarangan do peristiwa nogi okuo; om iti no ginomborion diti do naa do pangantin lalaki tu perkahwinan, ongon pinokito ni Kristus di parabul do sapulu dara, di Matius 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.
Ka “tawh” pali cu a netnak tangka ah an rel ih, cucu a raunak thuhla pakhat lawng hi a si i, hmuhsaknak pali dangdang in a hminsinnak a si. Cu “raunak” pakhat cu nungah sawm thuanthu a si.
“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.
“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, ntlhanu wa vona a va tlharihile, kutani ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta ya emahlweni xi hetiseka hi ku kongoma hinkwako, hikuva xi ni ku tirha ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku heleni ka nkarhi.” Review and Herald, August 19, 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.
Ако четирите „доаѓања“ „се описи на истиот настан“, тогаш тие четири „доаѓања“ што се исполнија на почетокот на адвентизмот во милеритското движење, повторно „ќе се исполнат“ „до самото слово“ во Илиевото движење на крајот на адвентизмот.
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 dan golongan Millerite merupakan wakil-wakil pekabaran malaikat pertama, dan dalam petikan yang sama daripada Early Writings yang baru sahaja kita rujuk, pekabaran malaikat pertama itu memiliki ciri-ciri yang serupa dengan Yohanes Pembaptis. Kita telah memetik petikan yang menyatakan bahawa mereka yang menolak pekabaran Yohanes Pembaptis tidak dapat menerima manfaat daripada ajaran-ajaran Yesus. Dalam perenggan yang berikutnya beliau berkata, “Mereka yang menolak pekabaran pertama tidak dapat menerima manfaat daripada pekabaran kedua; demikian juga mereka tidak menerima manfaat daripada seruan tengah malam, yang bertujuan menyediakan mereka untuk masuk bersama Yesus oleh iman ke dalam tempat maha kudus di tempat kudus syurgawi.” Baik William Miller mahupun Yohanes Pembaptis melambangkan alat-alat penghakiman.
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.
Bana babiri na bakutse, ibihe byabo bitandukanye ntibyagirwa urubanza rwo kwanga umucyo. Imana yakoresheje abo butumwa babiri kugira ngo ikureho umwenda wa Laodikiya w’icyaha, bityo igaragaza ubwambure bwa Laodikiya bw’abahoze ari ubwoko bwatoranyijwe, ibinyujije mu kuzana ubutumwa ku buryo, bwaba bwarakiriwe cyangwa bwaranzwe, bwagombaga gukoreshwa mu rubanza nk’ikimenyetso cy’uko umuhanuzi yari yarabaye muri bo. Amateka yo mu 1840 kugeza mu 1844 yagereranyijwe n’umuriro wamanutse ku gitambo cya Eliya ku Musozi Karumeli. Umuhanuzi w’ukuri yari yaratandukanyijwe n’abahanuzi b’ibinyoma.
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.”
Re le mo ntlheng eo re tshwanetseng go tlhalosa ka bokhutshwane tiriso ya go itshekisa e e ileng ya tswelela morago ga October 22, 1844. Kgaitsadi White o boletse gore morago ga October 22, 1844 “batho ba ne ba ise ba nne ba siametse go kopana le Morena wa bone. Go ne go sa ntse go na le tiro ya boitokišo e ba neng ba tshwanetse go e dirwa. Lesedi le ne le tshwanetse go newa, le lebisa megopolo ya bone kwa tempeleng ya Modimo kwa legodimong; mme jaaka ba ne ba tshwanetse go latela Moperesiti yo Mogolo wa bone ka tumelo mo tirelong ya Gagwe koo, ditiro tse disha di ne di tla senolwa. Molaetsa o mongwe gape wa tlhagiso le taeo o ne o tshwanetse go newa kereke.”
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.
Apabila Adventisme menolak “tujuh masa” dalam Imamat dua puluh enam yang oleh Daniel disebut “sumpah” Musa, mereka kehilangan keupayaan untuk mengenali bahawa proses penyucian itu berterusan melampaui pekerjaan awal mereka dalam memahami kebenaran-kebenaran yang berkaitan dengan pembukaan penghakiman.
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 akan membahas proses penyucian yang berkelanjutan itu dalam artikel berikutnya, dan mulai menyelaraskan tanduk Protestantisme sejati yang diterima Adventisme Millerit pada tahun 1840-an dengan tanduk Republikanisme.