We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Urang geus nimbang-nimbang panerapan rangkep tilu tina nubuat. Urang ngalakukeun ieu pikeun maksud ngaidéntifikasi yén nalika Gusti muka segel genep ayat panungtung tina Daniel sabelas bareng jeung ragragna Uni Soviét dina “waktu ahir” taun 1989, hiji “nambahan pangaweruh” dihasilkeun anu kudu nguji éta generasi umat Allah.

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 12:9, 10.

Sarta saur-Na ka Daniel, “Mendeklah jalan maneh, Daniel; sebab segala firman itu sudah ditutup dan dimeteraikan sampai pada waktu kesudahan. Banyak orang akan disucikan, diputihkan, dan diuji; tetapi orang-orang fasik akan tetap berbuat fasik; dan seorang pun dari antara orang-orang fasik itu tidak akan mengerti; tetapi orang-orang bijaksana akan mengerti.” Daniel 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Saban hiji bebeneran dibuka segelna ku Singa ti kaom Yuda, Iblis digawé pikeun ngalawan éta amanat. Panolakan anu diajukeun ngalawan bebeneran-bebeneran anu diungkabkeun dina ayat-ayat panungtungan Daniel sabelas maksa dilaksanakeunana panalungtikan anu leuwih jero kana bebeneran-bebeneran anu patali jeung ayat-ayat éta, sangkan hiji pertahanan anu disucikeun ngalawan kasalahan-kasalahan anu diajukeun pikeun ngaruntuhkeun bebeneran-bebeneran anu geus diungkabkeun henteu nepi ka nangtung. Salah sahiji prinsip anu dibawa ka caang di tengah-tengah perdebatan éta nyaéta panerapan tilu kali tina nubuat. Mimitina éta dipikawanoh patalina jeung kabutuhan pikeun leres ngeunaan naon anu diwakilan ku “the daily” dina kitab Daniel (kapirisme), jeung sajarah anu bener anu patali jeung “taking away of the daily” (508 M).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Pangakuan ngeunaan tilu kakawasaan anu ngalantarankeun karuksakan minangka kerangka nubuatan, nu sajajar jeung kerangka nubuatan Millerit anu mangrupa dua kakawasaan pangheulana anu ngalantarankeun karuksakan, sarta idéntifikasi Millerit ngeunaan “the daily” salaku kapaganan, nyayagikeun hiji sajarah anu saluyu jeung genep ayat panungtung dina Daniel sabelas, sakumaha ceuk Sister White yén mémang kedah kitu. Ku kituna, panolakan ngalawan pangaweruh anu can kabuka dina mangsa ahir dina taun 1989 ngahasilkeun cahaya anu leuwih gede, sabab pangaweruh téh ditambahan, sarta éta ogé ngaidéntifikasi aturan-aturan husus pikeun gerakna malaikat katilu, anu sajajar jeung kamekaran sababaraha aturan nubuatan anu geus dihimpun sarta dipaké dina gerakan malaikat kahiji ku William Miller.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Urang geus nalungtik panerapan rangkep tilu tina tilu Roma, tilu ragragna Babul, jeung tilu Éliah, sarta ayeuna keur ngabahas tilu utusan anu nyiapkeun jalan pikeun Utusan Perjangjian. Urang geus ngaidéntifikasi aya tumpang tindih jeung kasaluyuan anu raket antara tilu Roma jeung tilu ragragna Babul, kitu deui aya kasaluyuan anu raket jeung tilu Éliah sarta tilu utusan anu nyiapkeun jalan. Dina poé-poé panungtung, William Miller jeung Future for America duanana ngawakilan Éliah katilu sarta ogé utusan katilu anu nyiapkeun jalan. Isa salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara, jeung gerakan malaikat kahiji sajajar jeung gerakan malaikat katilu.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Allah parantos maparin tempat ka amanat-amanat dina Wahyu 14 dina runtuyan nubuat, sarta pagawéan éta moal eureun nepi ka panutupan sajarah bumi ieu. Amanat malaikat kahiji jeung kadua masih kénéh mangrupa bebeneran pikeun jaman ieu, sarta kudu leumpang sajajar jeung ieu anu nuturkeunana. Malaikat katilu ngawawarkeun pangélingna ku sora tarik. ‘Sanggeus éta,’ ceuk Yohanes, ‘abdi ningali malaikat séjén turun ti sawarga, ngabogaan kakawasaan anu gedé, sarta bumi jadi caang ku kamulyaanana.’ Dina ieu panerangan, cahaya tina sakabéh tilu amanat éta ngahiji.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Gerakan malaikat kahiji jeung kadua dipingpin ku William Miller. Sister White ngaidentifikasi Miller minangka “utusan anu dipilih.”

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

“William Miller keur ngaganggu karajaan Iblis, sarta si musuh agung téh henteu ngan ukur narékahan pikeun ngagagalkan pangaruh éta amanat, tapi ogé pikeun ngabinasakeun utusanna sorangan.” Spirit of Prophecy, jilid 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Anjeunna ogé nétélakeun yén Miller geus dipralambangkeun ku duanana Élia jeung 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 dipingpin pikeun narima kayaktian anu diwartakeun ku William Miller, sarta para palayan Allah dihudangkeun dina sumanget jeung kakawasaan Élias pikeun ngawawarkeun éta amanat. Saperti Yahya, anu miheulaan Yesus, jalma-jalma anu ngawawarkeun ieu amanat anu khidmat ngarasa kadorong pikeun nempatkeun kampak kana akar tangkal, sarta nyaur ka manusa supaya ngahasilkeun buah-buah anu pantes pikeun tobat.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Yahya Pembaptis, anu nurutkeun Isa teh Elia anu kadua, oge nya éta utusan kahiji anu kudu nyiapkeun jalan pikeun Utusan Perjangjian. Ku kituna, écés yén gerakan malaikat katilu bakal miboga hiji “utusan pilihan.” Utusan éta bakal geus dilambangkeun ku Elia, Yahya Pembaptis, jeung William Miller. Bareng jeung Miller, dua utusan pilihan éta ngawakilan awal jeung ahirna gerakan tilu malaikat dina Wahyu opat belas, sarta ku cara kitu, maranéhna babarengan ngawakilan boh Elia anu katilu, boh oge utusan anu katilu anu kudu nyiapkeun jalan pikeun Utusan Perjangjian.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Nolak talatah ti utusan pilihan boh dina awal boh dina ahir hartina pati, jeung talatah Future for America dumasar kana panerapan nubuat “line upon line,” anu mangrupa metodologi hujan pangpandeurina. Ngaliwatan panerapan “line upon line” ditetepkeun yén gerakan Millerite mangrupa tipe tina gerakan Future for America. Hiji waymark dina sajarah Millerite nyaéta William Miller, “utusan pilihan.” Nolak waymark éta hartina nolak talatah, ku kituna ku awal jeung ahir Adventisme diteguhkeun yén panolakan ka utusan ogé mangrupa panolakan ka talatah, sabab talatah ngaidentifikasi hiji utusan pilihan. Ku sabab éta, nolak talatah hartina nolak utusan, jeung sabalikna. Lamun euweuh nu nari, moal aya tarian.

“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. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Abdi dipaparin deui kana pangwartaan ngeunaan datangna Kristus anu kahiji. Yohanes diutus dina sumanget jeung kakawasaan Elia pikeun nyiapkeun jalan pikeun Isa. Maranéh anu nampik kasaksian Yohanes henteu meunang mangpaat tina pangajaran-pangajaran Isa. Panolakan maranéh kana amanat anu ngaramalkeun datangna-Na nempatkeun maranéh dina kaayaan anu ngajadikeun maranéh teu gampil narima bukti anu pangkuatna yén Anjeunna teh Mésias. Iblis mingpin jalma-jalma anu nampik amanat Yohanes pikeun terus leuwih jauh deui, nepi ka nampik sarta nyalibkeun Kristus. Ku ngalakukeun kitu maranéh nempatkeun dirina sorangan dina kaayaan anu ngajadikeun maranéh teu bisa narima berkah dina poé Pentekosta, anu bakal ngajar maranéh jalan asup ka Bait Suci sawarga. Robekna lalangse Bait Allah nuduhkeun yén kurban-kurban jeung katetepan-katetepan urang Yahudi moal ditarima deui. Kurban Agung geus dipasrahkeun sarta geus ditarima, jeung Roh Suci anu turun dina poé Pentekosta ngalantarankeun pikiran para murid ngalih ti bait suci duniawi ka Bait Suci sawarga, tempat Isa geus asup ku getih-Na sorangan, pikeun nyurahan ka murid-murid-Na mangpaat panebusan-Na. Tapi urang Yahudi ditinggalkeun dina poék gulita sapinuhna. Maranéh kaleungitan sagala cahya anu saenyana bisa dipiboga ku maranéh ngeunaan rarancang kasalametan, sarta tetep ngandelkeun kurban-kurban jeung pangbakti-pangbakti maranéh anu taya gunana. Bait Suci sawarga geus ngagentos tempat bait suci duniawi, tapi maranéh henteu boga pangaweruh ngeunaan éta parobahan. Ku sabab kitu maranéh teu bisa meunang mangpaat tina pangantaraan Kristus di tempat suci.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. 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. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

“Loba jalma ningali kalayan pikasieuneun kana lampah urang Yahudi dina nampik sarta nyalibkeun Kristus; sarta nalika maranéhna maca sajarah panyiksa-Na anu ngahina, maranéhna nyangka yén maranéhna nyaah ka Anjeunna, sarta moal mungkir ka Anjeunna sakumaha anu dipigawé ku Petrus, atawa nyalibkeun Anjeunna sakumaha anu dipigawé ku urang Yahudi. Tapi Allah, anu maca hate sakumna jalma, geus mawa kana ujian éta kanyaah ka Yesus anu ku maranéhna diaku karasa. Sakumna sawarga niténan kalayan minat anu pangjerona kana panarimaan pesen malaikat kahiji. Tapi loba anu ngaku nyaah ka Yesus, sarta anu nyurucudkeun cimata nalika maca carita salib, malah ngahinakeun warta hadé ngeunaan kadatangan-Na. Gantina narima pesen éta kalayan kabungahan, maranéhna nyatakeun yén éta téh hiji kasasaran. Maranéhna ngéwa ka jalma-jalma anu nyaah kana nembongan-Na sarta ngaluarkeun maranéhna ti gereja-gereja. Jalma-jalma anu nampik pesen kahiji teu bisa meunang mangpaat tina pesen kadua; kitu deui maranéhna teu meunang mangpaat ku ceurik tengah peuting, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman bisa asup babarengan jeung Yesus ka tempat anu pangsuci di Bait Suci sawarga. Jeung ku nampik dua pesen anu saméméhna, maranéhna geus kacida ngapoékkeun paham maranéhna nepi ka teu bisa ningali cahaya dina pesen malaikat katilu, anu némbongkeun jalan asup ka tempat anu pangsuci. Kuring ningali yén sakumaha urang Yahudi nyalibkeun Yesus, kitu deui gereja-gereja nominal geus nyalibkeun ieu pesen-pesen, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan ka tempat anu pangsuci, sarta maranéhna moal bisa meunang mangpaat tina pangantaraan Yesus di dinya. Saperti urang Yahudi, anu ngurbankeun kurban-kurban maranéhna anu euweuh gunana, maranéhna ngangkat doa-doa maranéhna anu euweuh gunana ka bilik anu geus ditinggalkeun ku Yesus; sarta Iblis, anu resepeun ku panipuan éta, nyokot watak kaagamaan, sarta mingpin pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, bari digawé ku kakawasaanana, ku tanda-tandana, jeung ku kaajaiban-kaajaiban bohong, pikeun ngabeungkeut maranéhna dina jeratna.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Jalma-jalma anu “nolak kasaksian Yohanes henteu meunang mangpaat tina ajaran Yesus,” sarta jalma-jalma anu “nolak amanat anu kahiji moal bisa meunang mangpaat tina anu kadua; kitu deui maranéhna henteu meunang mangpaat tina panjerit peuting-peuting.” Palayanan Yohanes miheulaan baptisan Kristus, anu teu lila sanggeus éta nyucikeun Bait Allah dina awal palayanan-Na. Palayanan Miller nyiapkeun jalan pikeun Kristus nyucikeun putra-putra Léwi nalika Anjeunna sumping ngadadak dina 22 Oktober 1844. Dina salah sahiji ti dua saksi éta, panolakan ka utusan anu nyiapkeun jalan téh sarua jeung pati.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Pangbeberesihan jeung panyucian anu dipilampah ku Kristus dina padamelan-Na salaku Utusan Perjangjian téh dimaksudkeun pikeun ngadegkeun hiji umat sangkan ngalaksanakeun padamelan mawa amanat kasalametan ka sakuliah dunya. Padamelan éta geus diréngsékeun sateuacan mangsa anu ngagambarkeun nalika pangadilan eksekutif dimimitian. Karuksakan Yerusalem dina sajarah murid-murid ngagambarkeun pangadilan eksekutif, jeung Adventisme nyimpang tina tanggung jawab maranéhna pikeun ngalaksanakeun padamelan éta, sanajan Gusti parantos nyobian ngumpulkeun maranéhna babarengan. Anjeunna parantos mingpin umat-Na pikeun medalkeun bagan 1850 minangka gambaran grafis tina amanat anu sabenerna tiasa ku maranéhna dibawa ka dunya.

“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

“Teu jadi pangersa Allah supaya Israil ngumbara opat puluh taun di padang gurun; Anjeunna mikahayang mingpin maranéhna langsung ka tanah Kanaan jeung netepkeun maranéhna di dinya, jadi umat anu suci tur bagja. Tapi, ‘aranjeunna teu bisa asup ku sabab teu percaya.’ Ibrani 3:19. Ku lantaran kamurtadan jeung pangbalikan maranéhna, maranéhna binasa di gurun keusik, sarta anu séjén dihudangkeun pikeun asup ka Tanah Jangji. Kitu deui, lain pangersa Allah yén datangna Kristus kudu lila pisan katunda jeung umat-Na kudu cicing salila mangtaun-taun di dunya dosa jeung kasedihan ieu. Tapi kateupecayaan misahkeun maranéhna ti Allah. Sabab maranéhna nampik ngalaksanakeun pagawean anu geus ditangtukeun ku Anjeunna pikeun maranéhna, anu séjén dihudangkeun pikeun ngawawarkeun eta pekabaran. Ku asih-rahmat ka dunya, Yesus nunda datang-Na, sangkan jalma-jalma dosa meunang kasempetan pikeun ngadéngé pangéling-ngéling jeung manggihan dina Anjeunna pangungsian saméméh murka Allah dicurahkeun.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Lamun Adventisme tetep pageuh nyekel iman maranéhna, “pagawéan maranéhna tangtu geus réngsé.”

“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 para Adventis, sanggeus kuciwa anu gedé dina taun 1844, tetep pageuh nyekel iman maranéhna sarta teras maju kalayan sapamadegan dina pituduh pamaréntahan Allah anu keur muka jalan, narima amanat malaikat katilu sarta dina kakawasaan Roh Suci ngawawarkeun éta ka sakuliah dunya, tangtu maranéhna bakal ningali kasalametan ti Allah, Gusti tangtu bakal damel kalayan kakawasaan anu agung ngaliwatan usaha maranéhna, pagawéan éta tangtu geus réngsé, sarta Kristus tangtu geus sumping méméh ayeuna pikeun narima umat-Na kana ganjaran maranéhna. Tapi dina mangsa mamang jeung kateupastian anu nuturkeun éta kuciwa, loba di antara anu percaya kana advent nyerahkeun iman maranéhna.... Ku kituna pagawéan éta kahambat, sarta dunya ditinggalkeun dina poék. Lamun sakabéh golongan Adventis ngahiji dina parentah-parentah Allah jeung iman ka Yesus, sakumaha béda pisan sajarah urang tangtu bakal kajadian!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

Dina musim semi taun 1844, Utusan tina Perjangjian nyucikeun gerakan Millerite, tuluy dina usum gugur mawa pesen malaikat katilu. Miller, pesenna, jeung gerakan anu anjeunna wakilan, geus ngalaksanakeun pasemon ngeunaan sapuluh parawan. Dina pasamoan kémah di Exeter, NH, pesen Ceurik Tengah Peuting sumping, sarta dina dua bulan anu pondok kaciri saha di antara para parawan anu miboga minyak. Dua golongan éta dinyatakeun, jeung malaikat katilu sumping bari nyekel hiji pesen dina leungeunna anu kudu didahar, tapi para parawan anu wijaksana “nyerahkeun iman maranéhna” dina “mangsa karaguan jeung kateupastian.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“Mangsa mamang jeung kateupastian” geus dilambangkeun ku para murid dina waktu pupusna Anjeunna, tapi dina poe katilu Anjeunna mimiti muka talatah ngeunaan kabangkitan-Na ka para murid-Na, sarta maranéhna henteu “ngaleupaskeun iman maranéhna.” Mangsa mamang jeung kateupastian pikeun para parawan wijaksana dina gerakan talatah malaikat kahiji jeung kadua neraskeun kira-kira salila tilu taun, dina waktu éta Gusti ngébréhkeun ka Sister White yén Anjeunna geus ngulurkeun panangan-Na pikeun ngumpulkeun deui umat-Na anu sesa. Anjeunna nungtun umat-Na pikeun ngamimitian padamelan penerbitan maranéhna jeung pikeun ngahasilkeun meja kadua Habakuk, tapi “loba anu percaya kana Advent ngaleupaskeun iman maranéhna.... Ku kituna padamelan éta kahalangan, sarta dunya ditinggalkeun dina poek.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

Dina taun 1849, William Miller, utusan nu kapilih tina talatah malaikat kahiji jeung kadua, dipendemkeun ka pangreureuhan panungtungan. Lamun para parawan wijaksana dina 22 Oktober 1844 “tetep pageuh nyekel iman maranéhna sarta terus maju babarengan dina panyingkabing panyadiaan Allah,” Gusti tangtu bakal ngangkat utusan séjén dina roh jeung kakawasaan Élias. Sabalikna, “kadatangan Kristus” “ditunda sarta umat-Na” “ku cara nu sarua” jeung Israél baheula bakal “tetep” “mangtaun-taun” di ieu dunya dosa jeung kasedihan.

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Satus dua puluh genep taun sanggeus pangrebatan taun 1863, Gusti ngadegkeun utusan pilihan ti malaikat katilu. Padamelan anjeunna nyaéta boh nyiapkeun jalan pikeun Utusan Perjangjian sangkan ngadadak sumping ka Bait-Na sarta asup kana hubungan perjangjian jeung saratus opat puluh opat rebu, dina adegan panutup pangadilan panalungtikan, boh ogé nampilkeun hiji amanat anu nyanghareupan pasatuan tilu rangkep Ahab, Izebel, jeung nabi-nabina dina mangsa Pangadilan Eksekutif, anu dimimitian dina hukum Minggu anu baris geura datang.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Utusan katilu anu nyiapkeun jalan ngawakilan hiji pagawean, hiji pekabaran, hiji utusan, jeung hiji gerakan dina adegan-adegan panutup tina Pangadilan Panyilidikan. Élia nu katilu ngawakilan hiji pagawean, hiji pekabaran, hiji utusan, jeung hiji gerakan dina adegan-adegan panutup tina Pangadilan Éksekutif. Pekabaran ti utusan anu nyiapkeun jalan, jeung pekabaran ti Élia, nyaéta pekabaran tina nu katilu di antara tilu Cilaka dina Wahyu pasal dalapan nepi ka sabelas.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism 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.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

Dina sajarah anu dilambangkeun ku utusan anu nyiapkeun jalan, amanat tina Cilaka anu katilu ngalambangkeun Tarompet anu nyaur Adventisme Laodikea supaya “meuli ti Kami emas anu geus diuji dina seuneu, supaya maneh jadi beunghar; jeung pakean bodas, supaya maneh dipaparin pakean, sarta ulah katembong kaéra tina katelanjangan maneh; jeung oleskeun panon maneh ku salep panon, supaya maneh bisa ningali.” Ieu teh amanat kanyaah Allah anu nembongkeun ka umat Allah palanggaran-palanggaran maranehna, sabab “sadayana anu” dipikaasih ku Anjeunna, “ditegor jeung didisiplin” ku Anjeunna. Ieu teh amanat kabeneran Kristus anu nyaur manusa supaya narima tabiat-Na, anu dinyatakeun dina mangsa nalika Utusan Perjangjian keur ngalaksanakeun pagawean ngabersihan Bait jiwa, ku kituna Anjeunna nyaur jalma-jalma anu dipikaasih ku Anjeunna supaya nembongkeun tabiat-Na sarta “ku sabab eta kudu getol, sarta tobat,” sabab Anjeunna aya “di lawang” pangaturan, anu ngalambangkeun panutupan mangsa kasempetan, tempat Anjeunna “bakal muntahkeun” Adventisme Laodikea “ti” “sungut”-Na. “Lawang” pangaturan eta teh lawang anu “dibuka ku Anjeunna, sarta taya saurang oge anu bisa nutup; jeung ditutup ku Anjeunna, sarta taya saurang oge anu bisa muka.”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Aya hiji kontradiksi anu katingalina aya, anu diréngsékeun ku nerapkeun “line upon Line,” tapi loba jalma bisa jadi malah teu ngakuan éta kontradiksi anu katingalina. Lamun éta geus diréngsékeun, éta nambahan kajelasan kana transisi tina Pangadilan Panalungtikan ka Pangadilan Palaksanaan anu lumangsung dina hukum Minggu anu baris geura datang. Ieu diréngsékeun ku narima yén Pentakosta mangrupakeun tipologi tina hukum Minggu anu baris geura datang di Amérika Sarikat. Pikeun ngaréngsékeun panalungtikan urang ngeunaan utusan katilu anu nyiapkeun jalan minangka hiji lambang dina Pangadilan Panalungtikan, sabalikna jeung Élia katilu anu jadi lambang tina Pangadilan Palaksanaan, urang baris ngabahas ieu kontradiksi anu katingalina.

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina artikel salajengna.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“Malaikat anu ngahiji dina ngumandangkén amanat malaikat katilu téh bakal nyaangan sakuliah bumi ku kamulyaanana. Di dieu dipiwarang ti heula hiji padamelan anu jangkauanana saalam dunya sarta kakuatanana luar biasa. Gerakan Advent taun 1840–44 téh mangrupa pangnyataan anu mulya tina kakawasaan Allah; amanat malaikat kahiji dibabawa ka unggal stasion misionaris di sakuliah dunya, sarta di sawatara nagri aya minat agama anu panggedéna nu kungsi kasaksian di mana waé tanah ti saprak Reformasi abad ka-genep belas; tapi sakabéh ieu bakal kaliwatan ku gerakan anu perkasa dina handapeun panggeuing panungtungan ti malaikat katilu.”

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

“Padamelanana éta bakal sarua jeung anu kajadian dina Poé Pentakosta. Sakumaha ‘hujan mimiti’ dipaparinkeun, dina curahan Roh Suci dina bubukana Injil, pikeun nyababkeun mekarna binih anu mulia, kitu deui ‘hujan panungtungan’ bakal dipaparinkeun dina panutupna pikeun ngam asakkeun panén. ‘Mangka urang bakal nyaho, lamun urang terus narékahan nyaho ka PANGERAN: medalna Mantenna geus disadiakeun saperti isuk-isuk; sarta Mantenna bakal sumping ka urang saperti hujan, saperti hujan panungtungan jeung hujan mimiti ka bumi.’ Hosea 6:3. ‘Ku sabab éta, maranéh barudak Sion, maranéh kudu bungah sarta girang dina PANGERAN Allah maranéh: sabab Mantenna geus maparin ka maranéh hujan mimiti kalayan saimbang, sarta Mantenna bakal nurunkeun keur maranéh hujan, hujan mimiti, jeung hujan panungtungan.’ Joel 2:23. ‘Dina poé-poé panungtungan, saur Allah, Kami bakal ngucurkeun Roh Kami ka sakumna manusa.’ ‘Jeung bakal kajadian, yén sing saha baé anu nyalukan ngaran Gusti bakal disalametkeun.’ Acts 2:17, 21.”

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

“Karya agung Injil henteu kedah dipungkas ku manifestasi kakawasaan Allah anu leuwih saeutik batan anu nandaan bubukana. Nubuatan-nubuatan anu kacumponan dina curahan hujan awal dina bubukana Injil, baris deui kacumponan dina hujan ahir dina panutupna. Ieu anu disebut ‘jaman pangsegeran’ anu dipiharep ku rasul Petrus nalika anjeunna ngandika: ‘Ku sabab kitu, tarobatlah maraneh sarta barobahlah, supaya dosa-dosa maraneh dihapuskeun, nalika jaman pangsegeran datang ti payuneun Gusti; sarta Anjeunna bakal ngutus Yesus.’ Rasul-rasul 3:19, 20.” The Great Controversy, 611.