The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Minggu nalika Kristus negeskeun perjangjian ngawakilan mangsa ti mimiti Anjeunna dibaptis, nepi ka Kristus di tempat suci sawarga ngadeg dina waktos Stefanus dirajam ku batu.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Nanging anjeunna, pinuh ku Roh Suci, neuteup pageuh ka sawarga, sarta ningali kamulyaan Allah, jeung Isa nangtung di sisi katuhu Allah, sarta saurna, “Tingali, abdi ningali langit kabuka, jeung Putra Manusa nangtung di sisi katuhu Allah.” Tuluy maranéhna ngagorowok kalawan sora tarik, nutupan ceulina, sarta babarengan narajang anjeunna, tuluy ngusir anjeunna ka luar kota, sarta ngalung anjeunna ku batu; jeung para saksi nunda pakeanana di suku saurang nonoman anu ngaranna Saulus. Jeung maranéhna ngalung Stefanus ku batu, bari anjeunna nyambat ka Allah, saurna, “Gusti Isa, tampi roh abdi.” Tuluy anjeunna tuur, sarta ngagorowok kalawan sora tarik, “Gusti, ulah nanggungkeun dosa ieu ka maranéhna.” Jeung sanggeus ngucapkeun ieu, anjeunna sare. Rasul-rasul 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Waktu Stéfanus dirajam batu jeung Mikail nangtung, Injil sumebar ka bangsa-bangsa sanés Yahudi, sabab nepi ka waktu éta Injil diwatesan ngan pikeun urang Yahudi.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Ti dinya,” ceuk malaikat, “‘Anjeunna bakal ngukuhkeun perjangjian jeung loba jelema salila saminggu [tujuh taun].’ Salila tujuh taun sanggeus Jurusalamet ngamimitian palayanan-Na, Injil kudu diwartakeun hususna ka urang Yahudi; salila tilu satengah taun ku Kristus sorangan; jeung satuluyna ku para rasul. ‘Di tengah saminggu éta Anjeunna bakal ngeureunkeun kurban jeung pangbakti.’ Daniel 9:27. Dina usum semi taun 31 M., Kristus, kurban anu sajati, dipasrahkeun di Kalvari. Harita tabir Bait Allah beulah jadi dua, nunjukkeun yén kasucian jeung harti tina ibadah kurban geus sirna. Waktuna geus sumping pikeun kurban jeung pangbakti di bumi eureun.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Minggu anu hiji éta—tujuh taun—réngsé dina A. D. 34. Tuluy ku rajamna Stéfanus urang Yahudi ahirna ngesahkeun panolakan maranéhna kana Injil; murid-murid anu sumebar ka mana-mana lantaran panganiayaan ‘indit ka unggal tempat ngawawarkeun firman’ (Acts 8:4); sarta teu lila sanggeus éta, Saulus, anu nganiaya, tobat, tuluy jadi Paulus, rasul pikeun bangsa-bangsa sanés.” The Desire of Ages, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
Dina taun 34, minggu anu suci (dua rébu lima ratus dua puluh poé), réngsé, sarta Israil baheula dipaparin pegat ku Allah; mangsa uji maranéhna geus ditutup sapinuhna. Dina waktu éta, pangbalikan hukuman ka Israil baheula lantaran nampik perjangjian, sarta lantaran panyaliban Putra Allah, geus jadi poko pangadilan eksekutif Allah. Allah dina welas asih-Na anu kasabaranana panjang nunda karuksakan Yerusalem nepi ka mangsa pangepungan jeung karuksakan dina 66 M nepi ka 70 M.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Ayat-ayat dina pasal kasalapan kitab Daniel, anu nandakeun minggu nalika Kristus ngukuhkeun perjangjian, ogé nandakeun yén Roma kapir (pangéran anu bakal datang) bakal ngancurkeun kota jeung tempat suci; nanging Allah, dina kasabaran-Na anu panjang jeung rahmat-Na, maparin waktu ka anak-anak Israil baheula pikeun ngadangu Injil sarta nyieun putusan, sakumaha karuhun maranéhna parantos ngalakukeun dina mangsa tujuh taun palayanan Kristus jeung para murid di antara maranéhna.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
“Salila ampir opat puluh taun sanggeus hukuman ka Yerusalem diucapkeun ku Kristus sorangan, Gusti nunda pangadilan-Na ka éta kota jeung bangsa. Endah pisan kasabaran Allah ka jalma-jalma anu nampik Injil-Na jeung anu maehan Putra-Na. Pasemon tangkal anu teu buahan ngagambarkeun cara Allah ngalakonan pangersa-Na ka bangsa Yahudi. Parentah geus kaluar, ‘Tebang éta; ku naon éta ngan ngabebankeun taneuh?’ (Lukas 13:7), tapi rahmat ilahi masih kénéh nyalametkeun éta salila sawatara waktu deui. Masih loba di antara urang Yahudi anu can nyaho kana tabiat jeung karya Kristus. Jeung barudakna can kungsi ngarasakeun kasempetan-kasempetan atawa narima cahaya anu geus dihina ku kolotna. Ngaliwatan pangwawaran rasul-rasul jeung para baturna, Allah bakal ngajadikeun cahaya nyorot ka maranéhna; maranéhna bakal diidinan ningali kumaha nubuat geus digenepan, lain ngan dina kalahiran jeung kahirupan Kristus, tapi ogé dina pupusna jeung kabangkitan-Na. Barudak éta teu dihukum ku lantaran dosa kolotna; tapi waktu maranéhna, kalayan nyaho kana sakabéh cahaya anu geus dibikeun ka kolotna, nampik cahaya tambahan anu dipaparin ka dirina sorangan, maranéhna jadi milu kana dosa kolotna, sarta ngeusian ukuran kajahatan maranéhna.”
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
Kasabaran Allah ka Yerusalem ngan nganuhunkeun urang Yahudi dina katekan maranéhna anu teuas hate sarta teu tobat. Dina kabencian jeung kajahatan maranéhna ka para murid Yesus, maranéhna nampik panawaran rahmat anu pamungkas. Tuluy Allah narik panyalindungan-Na ti maranéhna sarta nyabut kakawasaan-Na anu nahan Sétan jeung malaikat-malaikatna, ku kituna éta bangsa dipasrahkeun kana panguasaan pamingpin anu geus dipilih ku dirina. Barudakna geus nampik kurnia Kristus, anu sabenerna bakal mampuhkeun maranéhna pikeun ngéléhkeun dorongan-dorongan jahatna, sarta ayeuna ieu dorongan-dorongan téh malah jadi nu nalukkeun maranéhna. Sétan ngagedurkeun hawa nafsu jiwa anu panggalakna jeung panghandapna. Jalma-jalma henteu maké akal pikir; maranéhna geus ngalangkungan wates akal sehat—dikawasa ku dorongan hate jeung amarah buta. Maranéhna jadi satanis dina kajahatanna. Dina kulawarga jeung dina bangsa, di antara golongan anu pangluhurna boh anu panghandapna sarua, aya rasa curiga, sirik, kabencian, paselisihan, pemberontakan, rajapati. Teu aya kaamanan di mana waé. Babaturan jeung dulur salembur silih khianat. Kolot maéhan anakna, jeung anak maéhan kolotna. Para pamingpin umat teu boga kakuatan pikeun ngawasa dirina sorangan. Hawa nafsu anu teu kakawasa ngajadikeun maranéhna lalim. Urang Yahudi geus narima kasaksian palsu pikeun ngahukum Putra Allah anu teu salah. Ayeuna tuduhan-tuduhan palsu ngajadikeun kahirupan maranéhna sorangan teu pasti. Ku lampah maranéhna, geus lila maranéhna nyebutkeun kieu: ‘Singkirkeun Nu Mahasuci ti Israél ti payuneun kami.’ Yesaya 30:11. Ayeuna kahayang maranéhna dikabulkeun. Sieun ka Allah geus teu ngaganggu deui ka maranéhna. Sétan aya di kapala bangsa éta, sarta para panguasa sipil jeung agama anu pangluhurna aya dina kakawasaanana.” The Great Controversy, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Salaku Utusan Perjangjian, Kristus mimitina ngan ukur ngurus urang Yahudi. Dina taun 34, waktu Stefanus dirajam ku batu, Injil tuluy dibawa ka bangsa-bangsa séjén, sarta mangsa pangadilan palaksanaan Allah geus datang, sanajan Allah dina rahmat-Na nunda éta mangsa salila kira-kira opat puluh taun.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Salaku Utusan Perjangjian, dina minuhan nubuat Maleakhi pasal tilu, Kristus dua kali nyucikeun Bait Allah. Anjeunna ngalakukeun éta dina hiji mangsa anu sacara husus dipisahkeun pikeun umat perjangjian anu harita keur diliwatan sarta dipiceun ku talak, jeung ogé pikeun maranéhanana anu engkéna bakal jadi umat pilihan anu anyar. Nalika éta mangsa geus réngsé, mangsa pangadilan eksekutif Allah mimiti lumangsung. Yohanes Pembaptis nya éta utusan anu nyiapkeun jalan pikeun padamelan Kristus dina ngadegkeun umat pilihan anu anyar anu ku Anjeunna baris diasupkeun kana perjangjian.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Dua panyucian Bait Suci téh mangrupa palajaran ku objék anu nandakeun pagawéan Kristus dina nyucikeun bait suci jiwa. Nalika Utusan Perjangjian téh ujug-ujug sumping dina Malaki pasal tilu, Anjeunna nyucikeun sarta ogé mupus rereged putra-putra Lewi, pikeun tujuan ngahasilkeun hiji kurban, sakumaha dina jaman baheula.
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 3:2–3.
Tapi saha nu bisa tahan dina poé datangna-Na? jeung saha nu bakal tetep nangtung waktu Anjeunna nembongan? sabab Anjeunna téh ibarat seuneu nu ngamurnikeun, jeung ibarat sabun tukang ngumbah lawon. Jeung Anjeunna bakal linggih minangka nu ngamurnikeun jeung nyucikeun pérak; sarta Anjeunna bakal nyucikeun putra-putra Lewi, jeung ngamurnikeun maranéhna kawas emas jeung pérak, supaya maranéhna bisa ngahaturkeun ka PANGERAN hiji kurban dina kabeneran. Mangka kurban Yuda jeung Yerusalem bakal pikaresepeun ka PANGERAN, saperti dina mangsa baheula, jeung saperti dina taun-taun nu tiheula. Maleakhi 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Maleakhi pasal tilu, jeung dua panyucian Bait Allah ngalambangkeun kasampurnaan iman putra-putra Lewi anu dilaksanakeun ku Utusan Perjangjian. Kasampurnaan iman putra-putra Lewi dilambangkeun ku pamurnian emas.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
“Kudu aya, ka sakumna jalma nu miboga pangaruh naon baé di sanitarium, aya kasaluyuan jeung pangersa Allah, pangrendahan diri, sarta muka haté kana pangaruh anu mulya ti Roh Kristus. Emas anu diuji dina seuneu ngalambangkeun kanyaah jeung iman. Loba jalma ampir taya kanyaah. Kapercayaan kana diri sorangan ngabutakeun panonna kana kabutuhan maranéhna anu kacida gedéna. Aya kabutuhan anu pasti pikeun pertobatan sapopoé ka Allah, hiji pangalaman anyar, jero, sarta sapopoé dina kahirupan agami.” Testimonies, jilid 4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Malaki pasal tilu, sarta dua kali nyucikeun Bait Allah ngagambarkeun kasampurnaan pamahaman ngeunaan nambahanana pangaweruh di jero jalma-jalma wijaksana, nyaéta putra-putra Léwi, anu dipigawé ku Utusan Perjangjian. Kasampurnaan putra-putra Léwi digambarkeun ku dimurnikeunana pérak.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Kecap-kecap PANGERAN téh kecap-kecap anu murni, lir pérak anu diuji dina tungku taneuh, dimurnikeun tujuh kali. Jabur 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Utusan Perjangjian éta bakal nyucikeun putra-putra Léwi saperti pérak jeung emas. Firman Allah anu nyucikeun, sabab dimurnikeun téh hartina dibenerkeun jeung disucikeun.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sucikeun maranéhna ku kayaktian Gusti: pangandika Gusti teh kayaktian. Yohanes 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
Yohanes Pembaptis téh utusan anu nyiapkeun jalan pikeun Utusan Perjangjian dina panggenapan kahiji tina Malaki pasal tilu, sarta pesen anjeunna dina hal éta sipatna opat rupa. Karya anjeunna ngawengku ngaidéntifikasi karya panyucian anu kudu dipigawé ku Utusan Perjangjian, jeung yén karya panyucian anu dilaksanakeun éta digambarkeun minangka hiji kalakuan nyapuan tempat ngirik. Anjeunna ngaidéntifikasi yén bangsa pilihan baheula harita keur dina prosés diliwatan. Anjeunna ogé nampilkeun pesen Laodikea ka umat Allah, ku kituna némbongkeun ka maranéhna dosa-dosa maranéhna jeung dosa-dosa karuhunna. Anjeunna nempatkeun sakabéh kanyataan ieu dina kontéks “amarah anu bakal datang.” Karya utusan anu nyiapkeun jalan éta ngagambarkeun hiji karya ku saurang anu can kungsi narima atikan dina sistem pendidikan jalma-jalma anu keur diliwatan.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
“Dina Yohanes Pembaptis, Gusti ngadegkeun pikeun diri-Na sorangan saurang utusan pikeun nyiapkeun jalan pikeun Gusti. Anjeunna kudu mawa ka dunya hiji kasaksian anu teu ngageter dina ngécé jeung ngahukum dosa. Lukas, dina ngumumkeun pancén jeung pagawéanana, nyebut, ‘Jeung anjeunna bakal miheulaan Anjeunna dina roh jeung kakawasaan Elias, pikeun mulangkeun hate para bapa ka anak-anakna, jeung jalma-jalma anu henteu nurut ka hikmah jalma-jalma anu bener; pikeun nyiapkeun hiji bangsa anu geus disadiakeun pikeun Gusti’ (Lukas 1:17).”
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 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 throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“Loba urang Parisi jeung Saduki daratang ka baptisan Yohanes, sarta nalika nyarita ka maranéhna, anjeunna ngandika, ‘Eh turunan oray berbisa, saha anu geus ngingetan maranéh supaya kabur tina murka anu bakal datang? Ku sabab kitu, hasilkeun buah-buah anu pantes pikeun tobat; jeung ulah nyangka nyebut dina diri sorangan, Urang boga Ibrahim jadi bapa urang: sabab Kami nyebut ka maranéh, yén Allah sanggup tina batu-batu ieu ngabangkitkeun anak-anak pikeun Ibrahim. Jeung ayeuna ogé kampak geus ditangtungkeun kana akar tangkal-tangkal: ku sabab éta unggal tangkal anu henteu ngahasilkeun buah anu hadé bakal ditegor, tuluy dialungkeun kana seuneu. Kami saéstuna ngabaptis maranéh ku cai pikeun tobat: tapi Anjeunna anu datang sanggeus kami leuwih kawasa ti batan kami, anu sapatu-Na ogé kami henteu pantes mawa; Anjeunna bakal ngabaptis maranéh ku Roh Suci, jeung ku seuneu: anu nyiru-Na aya dina panangan-Na, sarta Anjeunna bakal ngaberesihan lanté pangirikan-Na nepi ka tuntas, jeung ngumpulkeun gandum-Na kana lumbung; tapi Anjeunna bakal ngaduruk daun gandum ku seuneu anu moal pareum’ (Mateus 3:7–12).”
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
“Sora Yohanes diangkat kawas tarompet. Tugas anjeunna nyaéta, ‘Tuduhkeun ka umat Kami palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosa maranéhna’ (Yesaya 58:1). Anjeunna henteu meunang atikan élmu ti manusa. Allah jeung alam geus jadi guru-guruna. Tapi diperlukeun saurang pikeun nyiapkeun jalan di payuneun Kristus anu cukup wani sangkan sorana kadéngé kawas para nabi baheula, nyaur bangsa anu geus ruksak éta kana tobat.” Selected Messages, buku 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller téh utusan kadua anu nyiapkeun jalan pikeun Utusan Perjangjian, sarta pribadi jeung pagawéan Miller geus dilambangkeun ku Yohanes Pembaptis.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“Rébuan jalma ditungtun pikeun narima bebeneran anu diajarkeun ku William Miller, sarta abdi-abdi Allah dihudangkeun dina roh jeung kakawasaan Élia pikeun ngawawarkeun éta amanat. Saperti Yohanes, miheulaan Yesus, maranéhna anu ngawawarkeun amanat anu khidmat ieu ngarasa kapaksa nancebkeun kampak kana akar tangkal, sarta nyaur ka manusa supaya ngahasilkeun buah-buah anu pantes pikeun tobat.” Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Urang Yahudi anu resep ngabantah dina jaman Kristus parantos kagiring pikeun percaya kana hiji pesen palsu ngeunaan Mésias. “Mésias” nyaéta kecap Ibrani pikeun kecap Yunani “Kristus” anu hartina “anu diurapi”.
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Firman anu dikintunkeun ku Allah ka urang Israil, ngawawarkeun karapihan ku Yesus Kristus: (Anjeunna téh Gusti sadaya:) Eta firman, ceuk sim kuring, geus dipikanyaho ku aranjeun, anu geus diumumkeun ka sakuliah Yudea, sarta mimiti ti Galilea, sanggeus baptisan anu diwawarkeun ku Yohanes; kumaha Allah ngurapan Yesus urang Nasaret ku Roh Suci jeung ku kakawasaan: anu ngider ngalakonan kahadéan, sarta nyageurkeun sakumna anu ditindes ku Iblis; sabab Allah nyarengan Anjeunna. Rasul-rasul 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
Duanana kecap “messiah” jeung “Christ” duanana ngandung harti “anu diurapi”. Kristus diurapi dina waktos baptisan-Na, ku kituna sacara téknis Anjeunna tacan jadi Mésias atawa Kristus dugi ka baptisan-Na. Baptisan-Na sacara profétis saluyu jeung turunna malaikat dina Wahyu pasal sapuluh, anu turun dina 11 Agustus 1840, sarta ogé saluyu jeung turunna malaikat anu kawasa dina Wahyu pasal dalapan welas, anu turun dina 11 Séptémber 2001. Tilu waymark profétis éta ngaidéntifikasi manifestasi Roh Suci dina hujan ahir.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Urang Yahudi anu sok ngabantah nyekel kana hiji kasalahpahaman, nyaéta pesen nubuat anu palsu yén Al Masih bakal ngadegkeun hiji karajaan bumi anu harfiah, tempat bangsa Israil maréntah dunya. Eta téh pesen palsu anu ngajangjikeun “karapihan jeung kamakmuran”.
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
Pesen William Miller miboga dua unsur utama. Nu kahiji nyaéta nerapkeun nubuat-nubuat waktu anu ngaidentipikasi panyucian tempat suci, sarta nu kadua nyaéta panolakanana kana tafsiran Katolik ngeunaan milénium sarébu taun anu condong dipercaya ku golongan Protestan. Pamadegan palsu ngeunaan milénium éta, anu dipikawanoh minangka sarébu taun karapihan jeung karaharjaan, geus dilambangkeun ku pamadegan palsu ngeunaan Karajaan Al Masih anu dicekel ku urang Yahudi anu resep ngabéjaan perkara leutik-leutik.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Dua saksi éta ngaidéntifikasi hiji amanat hujan ahir palsu anu ngajangjikeun “karapihan jeung kamakmuran” dina panggenepan anu katilu jeung panungtung tina sajarah utusan anu nyiapkeun jalan pikeun Utusan Perjangjian supaya ngadadak sumping ka Bait-Na. Amanat hujan ahir palsu éta diidéntifikasi minangka amanat “karapihan jeung kaamanan,” sabalikna tina amanat Yohanes Pembaptis anu nétélakeun yén “unggal tangkal anu henteu ngahasilkeun buah anu hade diteukteuk, lajeng dialungkeun kana seuneu,” nalika “amarah anu bakal datang” téh sumping. Ieu ogé digambarkeun ku pangidéntifikasian Miller yén moal aya sarébu taun karapihan, sakumaha diajarkeun ku Katolik, sabab nalika Gusti mulang, Anjeunna bakal ngancurkeun bumi ku cahaya kamulyaan tina kadatangan-Na.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Jeung ka maraneh anu keur kateken, reureuhlah bareng jeung kami, nalika Gusti Yesus bakal dinyatakeun ti sawarga jeung malaikat-malaikat-Na anu kawasa, dina seuneu anu hurung, ngalaksanakeun pangbales ka maranehna anu teu nyaho ka Allah, jeung anu teu nurut kana Injil Gusti urang Yesus Kristus; maranehna bakal dihukum ku karuksakan langgeng, dijauhkeun ti payuneun Gusti, jeung tina kamulyaan kakawasaan-Na. 2 Tesalonika 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Utusan dua kahiji anu nyiapkeun supaya Utusan Perjangjian asup kana perjangjian jeung hiji umat pilihan anyar, mintonkeun yén hiji amanat hujan panungtungan palsu ngeunaan “karapihan jeung kaamanan,” anu dirumuskeun dina generasi katilu Adventisme Laodikea, geus dirancang ku Sétan pikeun nyegah Adventisme Laodikea dina generasi kaopat tina ngakuan peran Islam, sakumaha dilambangkeun dina Woe katilu.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Dina prosés pamurnian anu dilaksanakeun pikeun jalma-jalma anu dilambangkeun ku putra-putra Lewi, Anjeunna anu sumping sanggeus Yohanes Pambaptis bakal nyapuan lanté pangirikan-Na kalayan tuntas sarta “ngabersihan” eta, ku tampi anu aya dina panangan-Na. Pagawean éta dilaksanakeun ku Firman-Na.
“‘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.
“‘Anu kipas aya dina panangan-Na, sarta Mantenna bakal ngabersihan pisan tempat pangirikan-Na, jeung ngumpulkeun gandum-Na ka lumbung.’ Mateus 3:12. Ieu téh salah sahiji mangsa panyucian. Ku kecap-kecap bebeneran, kulit gandum keur dipisahkeun tina gandum. Ku sabab maranéhna teuing sia jeung ngarasa bener sorangan nepi ka teu narima tegoran, teuing mikacinta ka dunya nepi ka teu daék narima kahirupan handap asor, loba anu ngajauhan ti Yesus. Loba kénéh anu ayeuna ngalakonan hal anu sarua. Jiwa-jiwa diuji ayeuna sakumaha murid-murid éta diuji di sinagoga Kapernaum. Nalika bebeneran ditepikeun nepi kana hate, maranéhna ningali yén kahirupan maranéhna henteu saluyu jeung pangersa Allah. Maranéhna ningali perluna hiji parobahan anu tuntas dina dirina; tapi maranéhna henteu daék ngajalankeun pagawean anu merlukeun panolakan diri. Ku sabab éta maranéhna ambek nalika dosa-dosana kabuka. Maranéhna indit bari kaceuceub, sakumaha murid-murid ninggalkeun Yesus, bari ngagerendeng, ‘Ieu ucapan téh hese; saha anu sanggup ngadéngékeunana?’” The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Pesen hujan panungtungan teh nya éta “perdebatan” dina Habakuk pasal dua, sarta éta téh kecap-kecap bebeneran, anu misahkeun jarami tina gandum. Pamisahan éta mangrupa panyucian anu dipigawé ku Utusan Perjangjian. Dina sajarah Millerit, pesen Daniel pasal dalapan ayat opat welas ngahasilkeun hiji panyucian nalika éta mimitina gagal sarta nimbulkeun waktu tunda dina Habakuk pasal dua jeung pasemon sapuluh parawan dina Mateus pasal dua puluh lima. Nalika pesen Pamenta Tengah Peuting ahirna kacumponan dina 22 Oktober 1844, éta ngahasilkeun panyucian anu leuwih ageng deui. Harita pisan Utusan Perjangjian téh dadakan sumping sarta ngamimitian panyucian jeung pamurnian panungtungan. Gerakan anu geus ngaliwatan dua nu kahiji tina tilu pamurnian jeung panyucian, gagal dina nu katilu sarta dikirim ka padang gurun Laodikea dina taun 1863.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
Dina sajarah Millerite, golongan Protestan mimiti disucikeun ku pangandika-pangandika bebeneran; satuluyna gerakan malaikat kahiji disucikeun dina datangna pesen pangujian katilu. Nanging, maranéhna anu geus jadi pangwangun bait Millerite salila opat puluh genep taun, ti 1798 nepi ka 1844, gagal dina pangujian katilu anu datang dina 22 Oktober 1844, sanajan maranéhna sampurna ngalaksanakeun pasemon sapuluh parawan.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Loba anu maju nepungan Panganten Lalaki dina kaayaan aya dina handapeun amanat malaikat kahiji jeung kadua, nampik malaikat katilu, nya éta amanat panguji anu pamungkas anu kudu dipasihkeun ka dunya, sarta sikep anu sarupa bakal dicokot nalika panggero pamungkas ditepikeun.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Unggal jéntré tina ieu misil kudu ditalungtik kalawan taliti. Urang digambarkeun boh ku parawan-parawan nu wijaksana boh ku parawan-parawan nu bodo.” Review and Herald, 31 Oktober 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Sajarah nubuatan anu dimimitian dina kadatangan malaikat katilu dina 22 Oktober 1844 téh mangrupa kagagalan, sarta éta dipungkas ku pambrontakan taun 1863. Dina taun 1850, Sadérék White nyerat amanat di handap ieu.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
"Gusti masihan kaula hiji tetempoan, tanggal 26 Januari, anu rek ku kaula dicaritakeun. Kaula ningali yén sawatara umat Allah téh tumpul jeung saré, sarta ngan satengah hudang, jeung henteu nyaradar kana jaman anu ayeuna keur urang jalani; sarta yén ‘jalma’ anu mawa ‘sikat kokotor’ geus asup, jeung yén sawatara aya dina bahaya keur disapuan nepi ka leungit. Kaula nyuhunkeun ka Yesus supaya nyalametkeun maranéhna, ngantepkeun maranéhna heula sakeudeung deui, sarta ngantep maranéhna ningali kana bahaya maranéhna anu pikagerieun, supaya maranéhna bisa nyiapkeun diri saméméh salawasna kasép. Malaikat nyarios, ‘Karuksakan keur datang kawas angin puyuh anu perkasa.’ Kaula nyuhunkeun ka malaikat supaya welas asih sarta nyalametkeun jalma-jalma anu nyaah ka dunya ieu, jeung anu kacantél kana banda milik maranéhna, sarta henteu daék ngaleupaskeun dirina tina éta, jeung ngurbankeun éta pikeun ngagancangkeun para utusan dina lalampahan maranéhna pikeun ngadaharan domba-domba anu lapar, anu keur binasa ku lantaran kakurangan kadaharan rohani."
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Waktu sim kuring ningali jiwa-jiwa nu malarat keur paraéh ku lantaran kakurangan bebeneran anu ayeuna, sarta sawatara anu ngaku percaya kana bebeneran téh ngantep maranéhna paraéh ku nahan sarana anu diperlukeun pikeun neraskeun pagawean Allah, éta pamandangan kacida nyerina, tuluy sim kuring nyuhunkeun ka malaikat supaya éta dipiceun ti payuneun sim kuring. Sim kuring ningali yén waktu padamelan Allah nungtut sabagian tina harta banda maranéhna, saperti jajaka anu datang ka Yesus, [Matthew 19:16–22.] maranéhna indit kalayan sedih; sarta yén moal lila deui panghukuman anu ngalimpah bakal ngaliwat sarta nyapukeun sakabéh banda kagungan maranéhna, tuluy bakal kasép teuing pikeun ngurbankeun harta dunya jeung nyimpen banda di sawarga.” Review and Herald, April 1, 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
Taun 1850, lalaki nu mawa sikat pikeun ngabersihan kokotor teh geus sumping. Dina 22 Oktober 1844, Utusan Perjangjian teh ngadadak sumping ka Bait-Na, sarta Mantenna ngamimitian pagawean mupus jeung nyucikeun putra-putra Lewi.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina artikel salajengna.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“Kiwari jiwa-jiwa keur diuji jeung dicobaan, sarta loba anu ngalangkungan deui taneuh anu sarua anu kungsi diinjeum ku jalma-jalma anu ninggalkeun Kristus. Nalika diuji ku Firman, maranéhna nampik Sang Guru ilahi. Nalika ditegor ku sabab hirup maranéhna henteu saluyu jeung bebeneran sarta kaadilan, maranéhna ngajauhan ti Jurusalamet; jeung putusan maranéhna, saperti putusan murid-murid anu kajengkang haténa, moal kungsi dibalikkeun deui. Maranéhna henteu leumpang deui jeung Kristus. Ku kituna kacumponan kecap-kecap ieu, ‘Anu nyepeng ayakan aya dina panangan-Na, sarta Anjeunna bakal ngabersihan tempat ngirik-Na nepi ka tuntas, sarta ngumpulkeun gandum-Na ka lumbung.’” Signs of the Times, 15 Méi 1901.