The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Panerapan rangkep tilu ngeunaan Elia nyoko kana pesen, utusan, jeung gerakan dina mangsa pangadilan éksékutip Allah, anu dimimitian dina hukum Minggu di Amérika Sarikat sarta terus lumangsung nepi ka panutupan mangsa kasempetan. Pangadilan éksékutip éta ngaronjat tina hiji mangsa nalika pangadilan Allah campur jeung rahmat nepi ka mangsa nalika pangadilan-pangadilan-Na dicurahkeun tanpa rahmat dina tujuh bala panungtungan.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Palarapan tilu rupa tina utusan anu nyiapkeun jalan pikeun Utusan Perjangjian nerap kana pekabaran, utusan, jeung gerakan dina mangsa panutup pangadilan panalungtikan Allah, anu nandaan mangsa pamegelan saratus opat puluh opat rébu. Mangsa éta réngsé dina hukum Minggu anu geura bakal datang di Amérika Sarikat, nyaéta waktu nalika pangadilan eksekutif Allah mimiti lumangsung.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Yahya Pembaptis nyiapkeun jalan pikeun Kristus, Utusan Perjangjian, sangkan negeskeun perjangjian dina kacumponan Daniel pasal salapan ayat dua puluh tujuh. Ku ngalakukeun kitu, anjeunna ogé nyiapkeun jalan pikeun Kristus sangkan dadakan sumping ka Bait-Na sarta nyucikeun putra-putra Léwi, anu ku Anjeunna dipigawé dina awal jeung dina ahir palayanan-Na salila tilu satengah taun. Panyucian Bait anu harfiah téh jadi lambang tina karya-Na pikeun nyucikeun bait jiwa jalma-jalma anu digambarkeun minangka putra-putra Léwi.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Pagawéan-Na sacara harfiah dina ngabersihan Bait Allah mangrupa panggenepan nubuat, sarta nalika Anjeunna ngalaksanakeun éta pagawéan dina Yohanes pasal dua, ayat tilu welas nepi ka dua puluh dua, Roh Suci mingpin para murid supaya ngélingan hiji petikan tina Perjangjian Heubeul anu jadi bagian tina pagawéan-Na pikeun ngamurnikeun jeung nyucikeun para murid dina panggenepan Maleakhi tilu.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
Dina éta petikan dina Injil Yohanes, Kristus nétélakeun yén lamun bait awak-Na diruksak, Mantenna bakal ngadegkeunana deui dina tilu poé. Paguneman jeung urang Yahudi anu resep ngabandungan nambahan yén pangwangunan deui bait anu sajatina, anu geus dipigawé ku Herodes, sarta anu réngsé dina taun éta kénéh, geus nyokot waktu opat puluh genep taun. Isa keur nyucikeun murid-murid-Na ngaliwatan hiji conto tina salah sahiji aturan anu patali jeung firman nubuat, anu ku Isa geus dipiara dina Firman-Na, ngaliwatan padamelan malaikat-malaikat, Roh Suci, jeung para nabi.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Anjeunna nyadiakeun conto nubuatan yén anu harfiah ngawakilan anu rohani. Anjeunna netepkeun konci nubuatan tina angka “opat puluh genep,” minangka lambang Bait Allah. “Opat puluh genep” téh nya éta jumlah poé nalika Musa aya di gunung narima parentah pikeun Bait Allah. “Opat puluh genep” téh jumlah kromosom anu nyusun bait manusa. “Opat puluh genep” téh jumlah taun (1798 nepi ka 1844) anu kacumponan dina mulangkeun Bait rohani anu geus diinjak-injak ku paganisme tuluy ku kapapaan.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
Dua kali panyucian Bait Suci ngandung simbolisme yén tilu poé sarua jeung opat puluh genep taun. Ieu ngandung prinsip yén anu harfiah ngawakilan anu rohaniah. Eta ngawakilan boh kacumponan boh ramalan nubuat. Dua kali panyucian éta ngawakilan hiji bebeneran anu disalahhartikeun ku hiji golongan, sarta diungkabkeun ka golongan séjén.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
Dua pangberesan éta nandaan hiji mangsa nalika garéja Allah geus karuksak nepi ka titikna jadi “turunan oray anu jinah,” anu keur néangan hiji tanda, padahal tanda éta keur dipedar langsung ka maranéhna, sabab hiji-hijina tanda anu baris dipaparin téh nya éta tanda karuksakan Bait Allah anu dihudangkeun deui dina tilu poé.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
He turunan oray berbisa, kumaha maraneh, anu jahat, bisa ngucapkeun perkara-perkara anu hade? sabab tina kalimpahan haté sungut nyarita.... Tuluy sawatara ahli Taurat jeung urang Parisi ngajawab, pokna, Guru, kami hayang ningali hiji tanda ti Anjeun. Tapi Anjeunna ngawaler sarta ngadawuh ka maranéhna, Hiji turunan anu jahat jeung murtad neangan tanda; jeung moal aya tanda anu dibikeun ka dinya, iwal tanda nabi Yunus: Sabab sakumaha Yunus aya tilu poé tilu peuting dina beuteung lauk paus; kitu ogé Putra Manusa bakal aya tilu poé tilu peuting dina jero bumi. Mateus 12:34, 38–40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Sakabéh dinamika nubuat ieu kagambarkeun dina katiluna pangedulanana ngeunaan Utusan Perjangjian anu ujug-ujug sumping ka Bait-Na, sakumaha anu dipigawé ku Anjeunna dina Yohanes pasal dua.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Jeung Paska urang Yahudi geus deukeut, tuluy Yesus angkat ka Yerusalem, sarta kapanggih di Bait Allah jalma-jalma anu ngajual sapi, domba, jeung japati, ogé tukang tukeur duit keur calik. Sanggeus Anjeunna nyieun pecut tina tali-tali leutik, Anjeunna ngusir maranéhna kabéh kaluar ti Bait Allah, kitu deui domba jeung sapi; duit para tukang tukeur duit dituangkeun ku Anjeunna, sarta méja-méjana dibalikeun. Jeung ka anu ngajual japati Anjeunna ngandika, “Bawa ieu barang-barang ti dieu; ulah nyieun bumi Rama Kami jadi tempat dagang.” Jeung murid-murid-Na éling yén aya tulisan kieu, “Kacemburuan pikeun bumi-Mu geus ngaduruk Kami nepi ka béak.” Ku kituna urang Yahudi ngawaler sarta nyarios ka Anjeunna, “Tanda naon anu Anjeun tunjukkeun ka kami, ku sabab Anjeun ngalakukeun ieu?” Yesus ngawaler sarta ngandika ka maranéhna, “Runtuhkeun ieu Bait, sarta dina tilu poé Kami baris ngadegkeun deui.” Tuluy urang Yahudi nyarios, “Opat puluh genep taun lilana Bait ieu diwangun, sarta naha Anjeun rék ngadegkeunana deui dina tilu poé?” Tapi Anjeunna ngadawuh ngeunaan bait tina awak-Na. Ku sabab kitu, sanggeus Anjeunna gugah tina nu maraot, murid-murid-Na éling yén Anjeunna geus nyarios kitu ka maranéhna; sarta maranéhna percaya kana Kitab Suci jeung kana pangandika anu geus diucapkeun ku Yesus. Yohanes 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
Utusan Perjangjian téh pikeun nyucikeun sarta ogé ngamurnikeun putra-putra Léwi sakumaha “pérak,” anu ngawakilan Firman Allah, jeung “emas,” anu ngawakilan iman. Utusan Perjangjian éta bakal nyucikeun murid-murid-Na ku nambahan “iman” maranéhna dina “firman” nubuat-Na. Firman nubuat éta dimaksudkeun pikeun nyucikeun, tapi ogé pikeun ngamurnikeun. Firman nubuat-Na salawasna ngawakilan hiji ujian, sarta ngaliwatan Firman nubuat-Na putra-putra Léwi dimurnikeun dina mangsa nalika Anjeunna ngadadak sumping ka Bait-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-Na aya dina panangan-Na, sarta Anjeunna baris ngabersihan tempat pangirik-Na nepi ka tuntas, jeung ngumpulkeun gandum-Na kana lumbung.’ Mateus 3:12. Ieu téh salah sahiji mangsa panyucian. Ku kecap-kecap bebeneran, sekam keur dipisahkeun tina gandum. Ku sabab maranéhna teuing sia jeung ngarasa diri bener nepi ka teu daék narima pangwawadian, teuing nyaah ka dunya nepi ka teu bisa narima kahirupan handap asor, loba anu ngajauhan Yesus. Loba kénéh ayeuna anu masih ngalakukeun hal anu sarua. Jiwa-jiwa diuji kiwari, sakumaha murid-murid éta diuji di sinagoga Kapernaum. Nalika bebeneran ditepikeun nepi ka nembus kana hate, maranéhna ningali yén kahirupan maranéhna henteu saluyu jeung pangersa Allah. Maranéhna ningali perluna robah sagemblengna dina dirina; tapi maranéhna henteu daék ngalaksanakeun pagawean anu merlukeun panolakan diri. Ku sabab éta maranéhna ambek nalika dosa-dosa maranéhna kabuka. Maranéhna indit bari kasigeung, sakumaha murid-murid ninggalkeun Yesus bari ngarungut, ‘Ieu pangandika téh hese; saha anu sanggup ngadéngékeunana?’” The Desire of Ages, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Jiwa-jiwa anu “diuji” dina “sinagoga di Kapernaum” nolak ngartos yén nalika Kristus nyarios ka maranéhna yén maranéhna kudu ngahakan daging-Na jeung nginum getih-Na, Anjeunna keur ngagunakeun awak-Na anu literal pikeun nepikeun hiji bebeneran rohani. Ieu téh gambaran nubuat anu sarua pisan jeung anu Anjeunna jadikeun ngeunaan Bait Allah dina Yohanes pasal dua. Nalika prinsip yén anu literal miheulaan jeung ngawakilan anu rohani dipikawanoh minangka “ucapan anu hese” anu ku maranéhna teu daék “didangu,” maranéhna tuluy mundur sarta teu kungsi deui leumpang babarengan jeung Anjeunna. Éta kajadian dina Yohanes pasal genep ayat genep puluh genep (666), anu ngagambarkeun hukum Minggu anu baris geura sumping, anu ditipikeun ku 22 Oktober 1844, anu saterusna ditipikeun ku salib di Kalvari.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Ti semet harita, loba murid-Na anu mundur deui, sarta teu leumpang deui babarengan jeung Mantenna. Yohanes 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
Dina Yohanes pasal dua, Roh Suci geus nungtun pikiran para murid sangkan “éling” kana nubuat anu ngajelaskeun kumaha gustina Allah, sarta kecap “timuru” téh sarua jeung kecap “cemburu” boh dina basa Ibrani boh dina basa Yunani.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Sabab sumanget pikeun bumi-Mu parantos ngaduruk abdi nepi ka tumpur; jeung celaan jalma-jalma anu nyacian ka Anjeun parantos tumiba ka abdi. Jabur 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Kacemburuan Allah, anu mangrupa timburuna-Na, ngawakilan unsur tina watak Allah salaku Allah anu timburu, anu timburuna dinyatakeun ka turunan katilu jeung kaopat ka jalma-jalma anu ngahina ka Mantenna. Dina Yohanes pasal dua, Roh Suci keur netepkeun yén panyucian anu dilaksanakeun ku Utusan Perjangjian kajadian dina turunan kaopat jeung pamungkas, sanajan salawasna aya sawatara ti turunan katilu anu masih kénéh hirup nalika cawan turunan pamungkas geus pinuh. Eta turunan teh turunan jinah anu pinuh ku oray beludak.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
Musa ngawakilan generasi kaopat, sarta dina mangsa éta Musa, salila opat puluh genep poé, narima pangajaran ngeunaan ngadegkeun Bait Allah. Dina poé-poé éta Anjeunna narima hukum, anu dina parentah kadua netelakeun yén timburu Allah dinyatakeun dina generasi katilu jeung kaopat.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Sarta Mantenna ka Abram, “Kudu nyaho kalawan pasti yén turunan maneh bakal jadi urang asing di hiji tanah anu lain milik maranéhna, sarta bakal ngabdi ka maranéhna; jeung maranéhna bakal nindes turunan maneh salila opat ratus taun; Jeung bangsa anu ku maranéhna bakal dipabdi ku maranéhna éta, ku Kami bakal dihukum; sarta sanggeus kitu maranéhna bakal kaluar jeung banda anu loba. Jeung maneh sorangan bakal indit ka karuhun-karuhun maneh dina katengtreman; maneh bakal dikurebkeun dina umur kolot anu hadé. Tapi dina turunan anu kaopat maranéhna bakal datang deui ka dieu; sabab kajahatan urang Amori can acan pinuh.” Kajadian 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
Dina generasi panungtungan Israél baheula, Bait Allah garéja Kristen, anu ku Petrus disebut “imah rohani,” diadegkeun. Dina sajarah éta Allah nembongkeun kacemburuan-Na dua kali nalika dina kahayang-Na anu ngagelebug Anjeunna nyucikeun Bait Allah. Dina taun 1844 Allah parantos ngadegkeun Bait Allah rohani kaum Millerit, sarta sakali deui Anjeunna parantos ngalangkungan umat pilihan baheula. Dina sajarah éta Utusan Perjangjian sumping ngadadak dina 22 Oktober 1844.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
Munculna parantos diparengsekeun liwat palayanan William Miller. Nalika kaum Protestan jeung para Millerit ngadeukeutan ka 22 Oktober 1844, dua golongan diuji. Ujian pikeun kaum Protestan sumping dina waktos ahir dina datangna malaikat kahiji taun 1798. Sanggeus amanat anu dimaksudkeun pikeun duanana “nyucikeun jeung ngamurnikeun” putra-putra Lewi dipangformalisasikeun dina taun 1831, pangudian kaum Protestan dimimitian nalika amanat malaikat kahiji dipaparin kakawasaan dina 11 Agustus 1840. Dina 19 April 1844, kaum Protestan gagal dina ujian éta, sarta janten putri-putri Babul.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Malaikat anu kadua tuluy sumping, sarta iman kaum Millerite tuluy diuji, jeung hiji panyucian sarta pamarésan kasampurnakeun. Nalika amanat malaikat anu kadua dipaparin kakawasaan dina pasamoan kémah di Exeter ti tanggal dua welas nepi ka tujuh welas Agustus, ujian ngeunaan pamisahan kaum Millerite antara anu wijaksana jeung anu bodo kasampurnakeun.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Bédana antara nu wijaksana jeung nu bodo téh nyaéta minyak, anu mangrupa amanat profétik tina Panjerit Tengah Peuting. Nalika malaikat katilu sumping dina 22 Oktober 1844, Bait Suci geus diadegkeun (dina opat puluh genep taun). Dina waktu éta Utusan tina Perjangjian sumping dadakan ka Bait-Na.
“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, 426.
“Kadatangan Kristus minangka Imam Agung urang ka tempat anu pangsucina, pikeun nyucikeun tempat suci, anu dipidangkeun dina Daniel 8:14; kadatangan Putra Manusa ka Nu Sepuh Poe, sakumaha ditepikeun dina Daniel 7:13; jeung kadatangan Gusti ka Bait-Na, anu geus diwarihkeun ku Maleakhi, mangrupakeun gambaran ngeunaan kajadian anu sarua; jeung ieu ogé digambarkeun ku kadatangan pangantén lalaki ka perkawinan, sakumaha dijelaskeun ku Kristus dina misil sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
Harita utusan tina Perjangjian mimiti karya-Na pikeun nyucikeun jeung ngamurnikeun murid-murid Millerite, anu dina Malakhi pasal tilu dicirikeun minangka putra-putra Lewi.
“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 jalma anu maju pikeun mapag Panganten Lalaki dina kaayaan pesen malaikat kahiji jeung kadua, nampik kana pesen katilu, nyaéta pesen panungtungan anu nguji anu baris dipasihkeun ka dunya, sarta hiji sikep anu sarupa bakal dicokot nalika panggero panungtungan 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 rinci tina ieu misil kudu ditalungtik kalayan ati-ati. Urang digambarkeun boh ku parawan-parawan nu wijaksana boh ku parawan-parawan nu bodo.” Review and Herald, October 31, 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
Nalika pesen malaikat kahiji dipaparin kakawasaan dina 11 Agustus 1840, balaréa ngagabung kana gerakan Millerite. Tuluy dina 19 April 1844, hiji golongan anu gedé ninggalkeun gerakan éta. Dina 22 Oktober 1844, pamadegan tradisional nyebutkeun yén aya kira-kira lima puluh jiwa anu ku iman asup ka Tempat Nu Pangsuci-pangsucina. Upama jumlahna kira-kira lima puluh jiwa anu mula-mulana nuturkeun cahaya malaikat katilu, naon hartina nalika urang dibéjaan yén “loba” jalma anu geus narima pesen malaikat kahiji jeung kadua, “nolak kana pesen katilu, nyaéta pesen panungtungan anu nguji”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Utusan Perjangjian téh ngadadak sumping ka bait-Na sarta muka cahaya tempat suci di sawarga jeung amanat malaikat katilu ka nu limapuluh urang anu saterusna nuluykeun asup kana pangalaman malaikat katilu, sanajan maranéhna mimitina paburencay. Kaceuceub maranéhna harita leuwih gedé tibatan kaceuceub nu kahiji, sanajan ku Sister White urang dipaparin katerangan yén kaceuceub maranéhna henteu sagedé kaceuceub para murid sanggeus salib.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
Dina duanana sajarah anu sajajar éta, Kristus muka Firman nubuat-Na ka jalma-jalma anu kuciwa, sarta dina taun 1850, Suster White nyatakeun yén anjeunna dipintonkeun yén dina mangsa harita Gusti keur ngalegaan deui panangan-Na pikeun ngumpulkeun umat-Na.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“23 Séptémber, [1850] Gusti némbongkeun ka abdi yén Anjeunna parantos ngulurkeun panangan-Na pikeun kadua kalina guna mulangkeun sesa umat-Na, sarta yén sagala usaha kedah digandakeun dina mangsa pangumpulan ieu. Dina mangsa paburakna, Israél ditakol sarta dirobek; nanging ayeuna dina mangsa pangumpulan, Allah bakal nyageurkeun sarta ngabebedag umat-Na. Dina mangsa paburak, usaha-usaha anu dipigawé pikeun nyebarkeun bebeneran ngan miboga pangaruh anu saeutik, ngahasilkeun saeutik pisan atawa henteu nanaon; nanging dina mangsa pangumpulan, nalika Allah parantos ngagerakkeun panangan-Na pikeun ngumpulkeun umat-Na, usaha-usaha pikeun nyebarkeun bebeneran bakal ngahontal hasil anu memang dimaksad. Sadaya kedah ngahiji sarta sumanget dina ieu pagawean. Kuring ningali yén matak éra lamun aya anu ngarujuk kana mangsa paburak pikeun dijadikeun conto anu ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah henteu migawe leuwih pikeun urang ayeuna tibatan anu dipigawé-Na harita, Israél moal kungsi kakumpulkeun. Sarua pentingna yén bebeneran kudu diterbitkeun dina hiji surat kabar, sakumaha dikhotbahkeun.” Review and Herald, November 1, 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
Di salib murid-murid parantos paburencay, sarta dina sajarah éta, tilu poé ti harita Anjeunna mimiti ngumpulkeun murid-murid-Na anu paburencay. Kira-kira tilu taun sanggeus ahir taun 1844, Kristus mimiti ngumpulkeun domba-domba-Na anu paburencay. Dina sajarah éta Anjeunna mingpin umat-Na supaya ngamimitian padamelan penerbitan sarta medalkeun nu kadua tina dua papan Habakuk, anu dijieun dina ahir taun 1850, teras mimiti ditawarkeun pikeun dijual dina Review and Herald, dina Januari 1851.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
Bagan taun 1843 téh geus jadi gambaran lahiriah tina amanat anu nyucikeun Bait Suci, anu diadegkeun dina sajarah amanat malaikat kahiji jeung kadua. Kalawan datangna malaikat katilu, Allah parantos ngarancang pikeun ngaréngsékeun padamelan-Na sarta mawa umat-Na mulang ka imah, tapi maranéhna mbrontak saperti Israél baheula; ku sabab éta, boh Israél baheula boh Israél modéren tuluy ditugaskeun ngumbara di padang gurun. Lamun waé éta kaum Advent anu ti mimiti narima cahaya malaikat katilu nuluykeun ku iman, bari mawa gambaran lahiriah tina amanat maranéhna, nyaéta bagan taun 1850, maranéhna tangtu bisa ngagancangkeun datangna anu kadua tina Yesus sarta mulang ka imah. Tapi maranéhna geus ditakdirkeun pikeun ngulang sajarah Yosua jeung Kaleb, kitu deui sapuluh mata-mata anu teu satia.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Lamun urang Advent, sanggeus kuciwa gedé dina taun 1844, tetep pageuh nyekel iman maranéhna sarta terus maju kalayan ngahiji dina pamingpinan panyalindungan Allah anu keur muka jalan, narima amanat malaikat katilu, sarta dina kakawasaan Roh Suci nguarkeunana ka sakuliah dunya, maranéhna tangtu geus ningali kasalametan ti Allah, Gusti tangtu geus damel kalayan kacida kuatna ngaliwatan usaha maranéhna, pagawean tangtu geus réngsé, sarta Kristus tangtu geus sumping saméméh ieu pikeun narima umat-Na kana ganjaran maranéhna. Tapi dina mangsa mamang jeung kateupastian anu nuturkeun kuciwa éta, loba jalma anu percaya kana kadatangan Gusti nyerahkeun imanna.... Ku kituna pagawean éta kaganggu, sarta dunya ditinggalkeun dina poék. Lamun sakujur badan Advent ngahiji dina parentah-parentah Allah jeung iman ka Yesus, kacida béda-bédana sajarah urang tangtu jadi!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Yahya Pembaptis jeung William Miller nyiapkeun jalan pikeun Kristus sangkan ngadadak sumping sarta nyucikeun hiji umat anu bakal mawa amanat kasalametan dina kakawasaan Roh Suci ka sakuliah dunya. Murid-murid Kristus ngalaksanakeun pancén maranéhna, tapi mimiti Adventisme henteu. Nepi ka taun 1856 maranéhna geus murag kana kaayaan Laodikea, nolak cahaya anu leuwih maju ngeunaan “tujuh kali,” sarta dina taun 1863 ngamimitian prosés pangbarontakan anu terus ngaronjat nepi ka hukum Minggu anu bakal geura datang. Pangbarontakan taun 1863 ditipikeun ku pangbarontakan sapuluh panénjo. Dina ahir opat puluh taun ngumbara di padang gurun, Israél baheula dibawa balik kana ujian anu sarua, ku kituna méré conto ngeunaan Israél modéren anu dibawa balik kana ujian awal.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Panyalawaan sapuluh mata-mata di Kades diulang deui di Kades opat puluh taun sanggeusna. Panyalawaan sapuluh mata-mata anu nyababkeun opat puluh taun ngumbara di padang gurun, ngagambarkeun panyalawaan taun 1863, nalika Israél modéren nyababkeun ku dirina sorangan pangumbaraanana di padang gurun Laodikia. Dina ahir opat puluh taun, Israél baheula dibawa deui ka Kades, ku kituna netelakeun yén ujian anu nyucikeun Adventisme Millerit dina mangsa panyalawaan taun 1863, bakal diulang deui nalika Utusan Perjangjian sakali deui ngadadak sumping ka Bait-Na deui.
We will continue this study in the next article.
Urang baris neruskeun ieu panalungtikan dina artikel salajengna.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
Dina nalukkeun Gilead jeung Basan, loba anu ngélingan deui kana kajadian-kajadian anu ampir opat puluh taun saméméhna, di Kades, geus ngahukum Israil kana pangumbaraan panjang di padang gurun. Maranéhna ningali yén laporan para panalungtik ngeunaan Tanah Perjangjian téh dina loba hal memang bener. Kota-kotana dipageran ku témbok sarta kacida gedéna, jeung dicicingan ku raksasa-raksasa, lamun dibandingkeun jeung maranéhna urang Ibrani téh saukur siga jalma-jalma leutik pisan. Tapi ayeuna maranéhna tiasa ningali yén kasalahan anu mawa cilaka ti karuhun-karuhunna téh nya éta ku teu percaya kana kakawasaan Allah. Ieu wungkul anu geus nyegah maranéhna sangkan henteu langsung asup ka éta tanah anu endah.
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
“Waktu maranéhna mimiti nyiapkeun diri pikeun asup ka Kanaan, éta usaha dibarengan ku kasusah anu jauh leuwih saeutik tibatan ayeuna. Allah parantos jangji ka umat-Na yén lamun maranéhna nurut kana sora-Na, Mantenna bakal miheulaan maranéhna sarta tarung pikeun maranéhna; jeung Mantenna ogé bakal ngutus tawon pikeun ngusir pangeusi éta nagri. Kasieun bangsa-bangsa can ilaharna kagugah, sarta can loba pangsiapan anu dipigawé pikeun ngalawan kamajuan maranéhna. Tapi nalika ayeuna Gusti maréntahkeun Israil supaya maju, maranéhna kudu ngaléngkah ngalawan musuh-musuh anu waspada jeung kuat, sarta kudu merjuangkeun bala tentara anu gedé sarta kacida dilatihna, anu geus nyiapkeun diri pikeun nolak datangna maranéhna.
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
“Dina pasanggiri maranéhna jeung Og sarta Sihon, umat éta dibawa kana tés anu sarua, anu dina handapeunna karuhun-karuhun maranéhna geus kacida gagalna. Tapi ayeuna pangujian éta leuwih beurat pisan batan waktu Allah maréntahkeun Israél supaya maju. Kasusah-kasusah dina jalan maranéhna geus kacida nambahanana ti saprak maranéhna nampik maju nalika diparéntahkeun pikeun ngalakukeunana dina ngaran Gusti. Kitu lah Allah masih kénéh nguji umat-Na. Jeung lamun maranéhna gagal nahan pangujian éta, Mantenna mawa maranéhna deui ka titik anu sarua, sarta dina kadua kalina pangujian éta bakal datang leuwih deukeut, sarta bakal leuwih beurat batan anu saméméhna. Ieu terus lumangsung nepi ka maranéhna sanggup nahan tés éta, atawa, lamun maranéhna masih kénéh barontak, Allah narik cahaya-Na ti maranéhna sarta ninggalkeun maranéhna dina poék.” Patriarchs and Prophets, 436, 437.