In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Dina artikel saméméhna urang parantos ngaidéntifikasi Élia minangka hiji lambang. Sasuai jeung aturan-aturan William Miller, “lambang-lambang” tiasa miboga harti leuwih ti hiji. Ku sabab éta, Élia salaku hiji lambang tiasa ogé ngawakilan salah sahiji bagian tina lambang ganda Élia jeung Musa. Lambang ganda Élia jeung Musa ngajalankeun sapanjang sakabéh kitab Wahyu, jeung lamun teu pasti ngeunaan naon anu diwakilan ku lambang ganda éta, hartina teu pasti ngeunaan amanat dina kitab Wahyu anu dibuka segelna pas saméméh waktu panto rahmat ditutup. Ku ieu alesan, ayeuna urang badé sacara husus ngabahas sawatara ciri kenabian anu diidéntifikasi jeung lambang Élia.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Urang gaduh tilu saksi utama pikeun netepkeun éta ciri-ciri nubuat. Éta saksi-saksi téh nyaéta nabi Elia, Yohanes Pambaptis, jeung William Miller anu ku inspirasi diidéntifikasi minangka lambang-lambang anu silih-gentosan.
“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. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Rébuan jalma digiring pikeun narima kayaktian anu diwawarkeun ku William Miller, jeung para palayan Allah dihudangkeun dina sumanget jeung kakawasaan Élias pikeun ngumandangkan éta amanat. Saperti Yohanes, nu miheulaan Isa, maranéhna anu ngawawarkeun amanat anu khidmat ieu ngarasa kadorong pikeun nempatkeun kampak dina akar tangkal, sarta nyaur ka jalma-jalma supaya ngahasilkeun buah anu pantes pikeun tobat. Kasaksian maranéhna dimaksudkeun pikeun ngahudangkeun jeung mangaruhan garéja-garéja kalayan kuat, sarta nembongkeun watak maranéhna anu sajati. Jeung waktu panggeuing anu khidmat pikeun ngungsi tina murka anu bakal datang dikumandangkan, loba jalma anu ngahiji jeung garéja-garéja narima amanat panyageur; maranéhna ningali kamurtadan maranéhna, sarta ku cimata tobat anu pait jeung kanyeri jiwa anu jero, ngarendahkeun diri di payuneun Allah. Jeung nalika Roh Allah ngancik kana maranéhna, maranéhna mantuan ngagelarkeun ieu panjerit, ‘Sieun ka Allah, sarta pasihan kamulyaan ka Anjeunna; sabab geus datang waktu pangadilan-Na.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Élia, Yohanes Jurubaptis, jeung Miller dipaparin hiji sumanget husus anu nungtun tur nangtukeun padamelan maranéhna. Kasaksian maranéhna “dirarancang pikeun ngahudangkeun jeung mangaruhan pisan ka jamaah-gereja sarta nganyatakeun” “watak sajatina” gereja-gereja éta. Boh dina mangsa Ahab, Yohanes Jurubaptis, boh William Miller, gereja-gereja anu keur dipapay ku maranéhna saréréa ngabogaan kabutaan Laodikea anu kacida jero tur poékna, nepi ka éta pesen kedah sakitu lugasna saperti nempatkeun hiji “kampak kana akar tangkal.” Ieu ngawengku pangumuman ngeunaan nutupna panto kasempetan rahmat, anu dina hal Yohanes Jurubaptis mangrupa panggeuing ngeunaan “amarah” anu rek “sumping.” Pesen Miller anu ngumumkeun, “Sieun ka Allah jeung pasihan kamulyaan ka Anjeunna; sabab geus datang jam pangadilan-Na,” ogé mangrupa panggeuing ngeunaan amarah anu bakal datang.
“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, 148.
“Sora Yohanes disada sapertos tarompet. Tugas amanatna nya éta, ‘Témbongkeun ka umat Kami panyimpangan maranéhna, jeung ka kulawarga Yakub dosa-dosa maranéhna’ (Yesaya 58:1). Anjeunna henteu kungsi meunang atikan élmu ti manusa. Allah jeung alam anu jadi guru-guruna. Tapi diperlukeun saurang pikeun nyiapkeun jalan di hareupeun Kristus, anu cukup wani sangkan sorana kadéngé sapertos para nabi jaman baheula, ngagero bangsa anu geus ruksak kana tobat.” Selected Messages, buku 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Élia maréntahkeun supaya jalma-jalma sajamanna milih dina poé éta, naha maranéhna rék ngabakti ka Allah atawa ka Baal, sarta éta generasi henteu ngawaler sakalimah ogé, anu hartina sarua jeung milih Baal.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Teu kungsi aya deui kabutuhan anu leuwih gede kana pangingetan jeung panyarékan anu satia, sarta kana pangadegan anu raket tur teges, tibatan dina mangsa ieu pisan. Iblis geus turun kalayan kakawasaan anu gede, lantaran anjeunna nyaho yén waktuna pondok. Anjeunna keur ngabanjiran dunya ku dongéng-dongéng anu ngeunah didéngé, sarta umat Allah resep lamun ka maranéhna diucapkeun perkara-perkara anu ngalemeskeun. Dosa jeung kajahatan henteu dipikangéwa. Kaula dipintonkeun yén umat Allah kudu ngalakukeun usaha anu leuwih pageuh tur pasti pikeun nahan poék anu keur asup. Pagawéan anu raket ti Roh Allah diperlukeun ayeuna sakumaha can kungsi saméméhna. Kabodoran kudu dipiceun. Urang kudu hudang tina kalesuan anu bakal ngabuktikeun karuksakan urang iwal lamun urang ngalawanna. Iblis ngabogaan pangaruh anu kuat tur ngawasa kana pikiran. Jurukhotbah jeung rahayat aya dina bahaya kapanggih aya di pihak kakawasaan poék. Ayeuna euweuh anu disebut posisi nétral. Urang sadaya écés aya di pihak anu bener atawa écés aya babarengan jeung anu salah. Dawuh Kristus: ‘Sing saha anu henteu jeung Kami, anjeunna ngalawan Kami; jeung sing saha anu henteu ngumpulkeun jeung Kami, anjeunna ngaburak-barik.’” Testimonies, jilid 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Yahya nyebut “bangsa nu ruksak” dina sajarahna minangka “turunan oray galak.” Kaum Millerite ahirna ngaidentipikasi bangsa nu ruksak dina sajarah maranéhna minangka putri-putri Babul. Boh Élia, Yahya, boh Miller, taya saurang ogé tina tiluanana nu ahli teologi. Maranéhna sadayana dipanggero ti kahirupan rahayat biasa.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Kabeneran sakumaha ayana dina Isa, sakumaha diproklamasikeun ku Anjeunna nalika Anjeunna kasalimur ku mega anu ngembung lir bantal, nyaéta kayaktian jeung kabeneran dina jaman urang ieu, sarta tangtu bakal ngarobah budi pikiran anu narimana, sakumaha éta geus ngarobah budi pikiran dina mangsa-mangsa katukang. Kristus parantos ngadawuh, ‘Lamun maranéhna henteu ngadéngé ka Musa jeung ka para Nabi, maranéhna ogé moal kabujuk, sanajan aya hiji anu hudang tina maot.’ (Lukas 16:31).”
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Salaku hiji umat, urang kudu nyiapkeun jalan pikeun Gusti, dina pituduh pangawasa Roh Suci, pikeun sumebarna Injil dina kasucianana. Walungan cai hirup kudu beuki jero tur beuki lega dina lalampahanana. Di sakumna widang, boh anu deukeut boh anu jauh, jalma-jalma bakal dipanggil tina bajak, jeung tina pagawean dagang anu leuwih umum anu sabagéan gedé ngeusian pikiran, tuluy bakal dididik dina patalina jeung jalma-jalma anu geus boga pangalaman—jalma-jalma anu ngartos kana bebeneran. Ku karya-karya Allah anu pangmujijatna, gunung-gunung kasusah bakal dipiceun sarta dialungkeun ka laut. Hayu urang digawe sakumaha jalma-jalma anu geus ngalaman daya guna bebeneran sakumaha anu aya dina Yesus.
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Dina mangsa ieu, bakal aya runtuyan kajadian anu bakal nembongkeun yén Allah teh nu ngawasa kana kaayaan. Kaleresan bakal dimaklumkeun ku basa anu écés tur teu matak salah ngarti. Maranéh anu ngawawarkeun kaleresan bakal tarékah ngabuktikeun kaleresan éta ku hirup anu tartib sarta paguneman anu saleh. Jeung nalika maranéhna ngalakukeun ieu, maranéhna bakal jadi kuat dina ngabéla kaleresan, sarta dina maparin éta kana panerapan anu pasti sakumaha anu geus dipaparin ku Allah.”
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Sabot jalma-jalma, anu geus nyaho jeung ngajar bebeneran, nyimpang kana pamahaman manusa, sarta nyangking ka pikiran-pikiran anu kasasab dongéng-dongéng karangan maranéhna sorangan, mangka geus waktuna pisan pikeun jalma-jalma anu kungsi jadi pagawe dina pagawéan panginjilan, tapi anu geus kagoda nepi ka kabawa kana pangurusan rumah makan, toko dahareun, jeung widang-widang usaha séjénna, supaya maranéhna asup kana barisan, nalungtik Alkitab maranéhna kalayan tarapti, sarta kalayan Firman Allah dina leungeun, ngadarkeun bebeneran Alkitab, kadaharan rohani, dina gawé bareng jeung malaikat-malaikat sawarga. Pagawéan ieu ayeuna nyaur tarik pikeun pagawe-pagawe anu ditangtukeun ku Allah. Kakawasaan Nu Maha Kawasa bakal ngandika ka gunung-gunung kasusah, Sing dipiceun jeung dialungkeun ka laut.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Élia, Yohanes, jeung Miller téh memang, ku kituna maranéhna ngawakilan jalma-jalma anu dipanggero tina “pagawéan” anu “leuwih umum,” sabab “jalma-jalma” anu baheulana geus ngajar bebeneran ahirna “nyimpang ka pamahaman manusa, sarta ngabagikeun ka pikiran-pikiran anu kasasab piring dongéng-dongéng karangan maranéhna sorangan.” Jalma-jalma umum anu dipanggero bakal méré “panerapan anu pasti” tina nubuat Alkitab sakumaha “Allah geus maparinana.” Dua kali, dina éta petikan, Sadérék White ngaidéntifikasi “gunung-gunung” minangka “gunung-gunung kasulitan.” Pagawéan jalma-jalma ieu kalebet ngararata “unggal gunung.” Pagawéan anu dilaksanakeun ku jalma-jalma umum anu dipanggero tina bajak kaayaan anu handap ngawakilan pagawéan ngaidéntifikasi metodologi Alkitabiah anu bener sabalikna ti piring-piring dongéng karangan manusa anu dibagikeun ku para teolog dina mangsa harita.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Padamelan Yohanes Pembaptis, jeung padamelan jalma-jalma anu dina poé-poé panungtungan maju dina sumanget jeung kakawasaan Élia pikeun ngahudangkeun umat tina kaapatisanana, dina loba hal téh sarua. Padamelanana téh mangrupa hiji pralambang tina padamelan anu kudu dipigawé dina jaman ieu. Kristus bakal sumping kadua kalina pikeun ngahakiman dunya kalawan kabeneran. Utusan-utusan Allah anu mawa amanat panungtungan ngeunaan panggeuing anu kudu ditepikeun ka dunya, kudu nyiapkeun jalan pikeun datangna Kristus anu kadua, sakumaha Yohanes nyiapkeun jalan pikeun datangna-Na anu kahiji. Dina ieu padamelan persiapan, ‘saban lebak bakal ditinggikeun, jeung saban gunung bakal direndahkeun; nu bengkok bakal diluruskeun, jeung tempat-tempat anu garandul dijadikeun rata,’ sabab sajarah bakal diulang deui, jeung sakali deui ‘kamulyaan PANGERAN bakal dinyatakeun, sarta sakumna manusa bakal ningali éta babarengan; sabab sungut PANGERAN anu geus ngucapkeunana.’” Southern Watchman, 21 Maret 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Sipat tilu pangréformasi anu ku Yesaya geus diidéntifikasi nyaéta yén unggal lebak bakal diangkat luhur, unggal gunung bakal diréndahkeun, anu bengkok bakal dijieun lempeng, sarta tempat-tempat anu garonggong bakal dijieun rata. Jalan Gusti anu disadiakeun ku cara ngangkat lebak-lebak, ngaréndahkeun gunung-gunung, sarta ngajadikeun anu bengkok lempeng jeung tempat-tempat anu garonggong rata, nyaéta jalan-jalan baheula.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Sora anu ngagero di padang gurun, “Sadiakeun jalan pikeun PANGERAN, lempengkeun di tanah gurun hiji jalan raya pikeun Allah urang. Unggal lebak bakal diangkat, jeung unggal gunung sarta pasir bakal direndahkeun; anu bengkok bakal dijieun lempeng, jeung tempat-tempat anu kasar bakal dijieun rata. Jeung kamulyaan PANGERAN bakal dinyatakeun, sarta sakabeh manusa bakal ningalina babarengan; sabab biwir PANGERAN anu parantos ngucapkeunana.” Yesaya 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Nalika urang Yahudi anu sok ngabantah naros ka Yohanes Pembaptis naha anjeunna teh Elia anu bakal sumping, anjeunna ngawaler yen anjeunna lain, nanging saterasna anjeunna ngaidentipikasikeun dirina jeung petikan tina Yesaya.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Jeung ieu kasaksian Yohanes, waktu urang Yahudi ngutus imam-imam jeung urang Lewi ti Yerusalem pikeun nanya ka anjeunna, Saha ari maneh? Anjeunna ngaku, sarta henteu mungkir; malah ngaku, Kami lain Al Masih. Tuluy maranéhna nanya ka anjeunna, Ari naon atuh? Naha maneh Elias? Jeung anjeunna ngadawuh, Kami lain. Naha maneh nabi éta? Jeung anjeunna ngawaler, Henteu. Ku sabab kitu ceuk maranéhna ka anjeunna, Saha ari maneh? supaya kami bisa méré jawaban ka anu ngutus kami. Naon ceuk maneh ngeunaan diri sorangan? Anjeunna ngadawuh, Kami téh sora hiji jalma anu sasauran di padang gurun, Lempengkeun jalan Gusti, sakumaha anu geus didawuhkeun ku nabi Yesaya. Yohanes 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Nyiapkeun “jalan PANGERAN” nandakeun metodologi anu dipingpin ku para malaikat sangkan Miller ngartos jeung ngagunakeunana pikeun nyiapkeun pamahaman Alkitabiah ngeunaan “jalan” anu kedah dijalankeun ku manusa. Unggal “gunung” kedah direndahkeun, sabab gunung-gunung dina nubuat Alkitab ngalambangkeun bebeneran-bebeneran anu dina panempoan kahiji katémbong kacida héséna pikeun kahartos. Pikeun ngartos gunung suci anu mulya dina Daniel pasal sabelas ayat opat puluh lima anu keur diusahakeun direbut ku raja kalér, éta kahartos ku jalan mimiti ngaidentifikasi gunung suci anu mulya sacara literal di Yérusalém, anu sacara profétik ngajentrekeun gunung suci anu mulya sacara rohani. Pikeun ngajelaskeun gunung anu diidéntifikasi minangka Armageddon, anu hartina gunung Megiddo, jalma kedah indit ka Megiddo sacara literal. Kasusah-kasusah profétik anu digambarkeun minangka perkara-perkara anu hésé téh dileungitkeun nalika dipaké prinsip yén awal hiji perkara ngajentrekeun ahir hiji perkara.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Métodologi anu diwakilan ku Yesaya, dirujuk ku Yohanes, sarta ditepikeun ku Miller ngangkat unggal lebak. Boh éta “lebak titingalian” dina Yesaya dua puluh dua, “lebak tulang-tulang paéh” dina Yehezkiel, atawa “lebak Yosapat” dina kitab Yoél, éta métodologi anu dumasar kana pamahaman anu leres ngeunaan tabiat Kristus, sakumaha diwakilan minangka Palmoni, Sang Panyacah Nu Ajaib, dina sajarah Millerit, atawa minangka Alfa jeung Omega, ahli basa anu ajaib dina sajarah urang, nya éta anu ngangkat bebeneran-bebeneran nubuat anu diwakilan dina “lebak-lebak” Firman Allah.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Hal-hal anu bengkok anu kudu dijieun lempeng, jeung tempat-tempat anu garadug anu dijieun rata, ngalambangkeun pagawean ngabenerkeun adat-istiadat jeung tradisi anu dipaké ku imam-imam Laodikea pikeun nangtayungan piring-piring racun maranéhna, nyaéta dongéng-dongéng palsu. Pagawean Élia sacara husus diidéntifikasi minangka ngagambarkeun métodologi Alkitabiah anu bener dina paséa jeung dongéng-dongéng para teolog jeung imam. Pagawean éta diréngsékeun ku “jalma-jalma biasa,” lain ku imam-imam jeung teolog anu dididik. Dina jero ciri-ciri profétis tina tilu saksi ieu aya ogé kanyataan basajan yén Élia anu bakal datang téh bakal jadi saurang lalaki.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Pangimeutan éta sigana teu penting, tapi nalika para ahli teologi Adventisme narékahan pikeun ngadukung dongéng-dongéng maranéhna, maranéhna nyokot hiji petikan ti Sister White, tempat anjeunna nyarita dina wangun mangsa nu bakal datang ngeunaan saurang lalaki anu bakal sumping dina sumanget jeung kakawasaan Elia, tuluy maranéhna nambahan dongéng panjelasan karangan sorangan sarta keukeuh yén Sister White téh keur nyarita ngeunaan dirina sorangan.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Nubuat kudu kacumponan. Gusti ngandika: ‘Lah, Kami rek ngutus ka maraneh Nabi Elia saméméh datangna poé PANGERAN anu agung jeung matak pikasieuneun.’ Aya saurang anu bakal sumping dina sumanget jeung kakawasaan Elia, [Tingali lampiran.] jeung nalika anjeunna nembongan, jalma-jalma bisa waé nyarita: ‘Anjeun teuing sumanget, anjeun henteu napsirkeun Kitab Suci ku cara anu bener. Hayu ku kuring dibéjakeun kumaha anjeun kudu ngajar pesen anjeun.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“Loba jalma anu teu mampuh ngabédakeun antara pagawean Allah jeung pagawean manusa. Kuring baris nyaritakeun kayaktian sakumaha anu dipaparinkeun ku Allah ka kuring, sarta ayeuna kuring nyebutkeun, lamun maranéh terus waé néangan kasalahan, miboga roh pasulayan, maranéh moal kungsi nyaho kayaktian. Isa ngandika ka murid-murid-Na, ‘Kami masih boga loba perkara pikeun diucapkeun ka maranéh, tapi ayeuna maranéh can sanggup nanggungna.’ Maranéhna can aya dina kaayaan anu sanggup ngahargaan perkara-perkara anu suci jeung langgeng; tapi Isa jangji bakal ngutus Panglipur, anu bakal ngajarkeun sagala perkara ka maranéhna, sarta ngingetkeun maranéhna kana sagala hal, naon waé anu geus diucapkeun-Na ka maranéhna.”
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Dulur-dulur, urang ulah nempatkeun kapercayaan urang ka manusa. ‘Maraneh eureun tina ngandel ka manusa, anu napasna aya dina liang irungna; sabab dina naon anjeunna pantes dipihargaan?’ Maraneh kudu ngagantungkeun jiwa maraneh anu teu walakaya ka Yesus. Teu pantes pikeun urang nginum tina cinyusu lebak, padahal aya hiji cinyusu di gunung. Hayu urang ninggalkeun aliran-aliran handap; hayu urang datang ka mata cai anu leuwih luhur. Lamun aya hiji titik bebeneran anu ku maraneh can kahartos, anu dina éta maraneh can sapuk, talungtik, bandingkeun Kitab Suci jeung Kitab Suci, tancebkeun aci bebeneran jero pisan kana tambang Firman Allah. Maraneh kudu nempatkeun diri maraneh jeung pamadegan maraneh dina altar Allah, singkirkeun pamanggih-pamanggih anu geus kabentuk ti heula, sarta antepkeun Roh sawarga nungtun kana sagala bebeneran.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“Aya anu bakal datang dina sumanget jeung kakawasaan Elia: Kecap-kecap ieu ku sawatara jalma geus salah dilarapkeun ka hiji pribadi nu tangtu, anu disangka bakal mucunghul mawa pesen kenabian sanggeus hirup jeung karya Ibu White. Tilu paragraf anu ngawangun ieu artikel nu judulna ‘Let Heaven Guide’ téh ngan ukur sabagian leutik tina hiji pidato anu ditepikeun ku Ellen White di Battle Creek, Michigan, dina isuk tanggal 29 Januari 1890. Sabab ieu dipedalkeun dina Review and Herald tanggal 18 Pébruari 1890, éta mawa judul ‘How to meet a Controverted Point of Doctrine.’ Kutipan-kutipan séjén anu dicokot tina ieu artikel sarta dipaké, lolobana pikeun ngeusian sababaraha kaca dina jilid ieu, kapanggih dina kaca 23, 104, 111, 119, 158, 278, jeung 386. Artikel éta geus dicitak deui sacara lengkep dina Selected Messages 1:406–416, kalayan bagian anu ngawangun kutipan nu judulna ‘Let Heaven Guide’ muncul dina kaca 412 jeung 413. Lamun artikel éta dibaca sacara gembleng, bakal écés yén Ellen White, dina ieu pernyataan anu ditepikeun ngan saeutik leuwih ti sataun sanggeus Konperénsi Minneapolis ka hiji kelompok di Battle Creek, keur nyarita ngeunaan palayananana sorangan. Sababaraha jalma geus jadi kritis kana pagawéanana. Catet yén dina paragraf saméméh anu muncul dina jilid ieu dina kaca 475, Ellen White nyatakeun:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘Urang kudu nepi ka hiji kaayaan anu sagala bédana bakal ngaleyur. Lamun kuring nyangka yén kuring boga cahaya, kuring bakal ngalakukeun kawajiban kuring dina ngedalkeun éta. Upamana kuring ménta pamadegan batur ngeunaan amanat anu ku Gusti dipikahoyong sangkan ku kuring ditepikeun ka jalma-jalma, panto téh bisa waé katutup sahingga cahaya éta henteu nepi ka jalma-jalma anu ku Allah geus dipaparin éta. Nalika Yesus nunggang asup ka Yerusalem, `sakumna balaréa murid-murid mimiti suka bungah jeung muji Allah ku sora anu tarik ku sabab sagala padamelan anu agung anu geus maranéhna tingali; bari maranéhanana nyarita: rahayu Raja anu sumping dina asma Gusti; katengtreman di sawarga, jeung kamulyaan di nu Maha Luhur. Jeung sawatara urang Parisi ti antara balaréa nyarita ka Anjeunna, Guru, tegor murid-murid Anjeun. Jeung Anjeunna ngawaler sarta ngadawuh ka maranéhna, Kami nyaritakeun ka maranéh, lamun maranéhna ieu cicing, batu-batu ogé bakal geuwat ngagorowok’ (Lukas 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“‘Urang Yahudi nyoba ngeureunkeun pangwartaan tina amanat anu geus diramalkeun dina firman Allah.’
“Then she makes reference again to her own experience:
“Saterusna manehna nyebut deui pangalaman dirina sorangan:
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Nubuat kudu digenepan. Gusti ngandika, “Tingali, Kami rek ngutus ka maraneh Nabi Élia saméméh datangna poé PANGERAN anu agung jeung matak pikasieuneun” (Malachi 4:5). Aya saurang anu kudu datang dina sumanget jeung kakawasaan Élia, sarta nalika anjeunna nembongan, jalma-jalma bisa waé nyebut, “Anjeun teuing daria, anjeun henteu napsirkeun Kitab Suci ku cara anu merenah.”’—Selected Messages, volume 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Yén yén manéhna keur ngarujuk kana pangalaman dirina sorangan, éta ogé jadi écés tina paragraf anu nyusul, dina éta manéhna nyatakeun:”
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Abdi bade nyarita anu sajati sakumaha Allah maparin éta ka abdi….’” Lampiran kana Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Kanyataan yén Ellen White kedah nyanghareupan dongéng-dongéng para teolog jeung pamingpin dina jamanana henteu méré bukti naon waé yén manéhna keur ngaidentipikasi dirina sorangan salaku “jalma” anu bakal sumping dina mangsa nu bakal datang dina roh jeung kakawasaan Élia. Di manakah aya bukti naon waé ngeunaan seueur lawan Ellen White di jero Adventisme anu nyerang métode panerapan Alkitab anu ku manéhna dipaké? Iraha manéhna kantos dibéjaan, “anjeun teu napsirkeun Kitab Suci ku cara anu leres”? Manéhna écés netelakeun yén bakal aya hiji gerakan jalma-jalma dina ahir dunya anu bakal dipaparin kakawasaan ku roh jeung kakawasaan Élia, jeung teu aya jalan anu sah pikeun ngasongkeun yén manéhna nganggap gerakan ceurik tarik malaikat katilu éta keur lumangsung dina waktu manéhna ngaramalkeun ngeunaan manifestasi kakawasaan Élia dina mangsa nu bakal datang. Para teolog Adventis Laodikia bakal ngajadikeun kawanan maranéhna percaya yén Sister White keur “ngarujuk” kana “pangalaman dirina sorangan” minangka hiji panggenapan nabi Élia anu bakal diutus saméméh poé Gusti anu agung jeung pikapikasieuneun.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Maneh, Kami baris ngutus ka aranjeun Nabi Elia saméméh datangna poé PANGERAN anu agung jeung matak pikagét. Malaki 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Salah sahiji ciri nubuat Elia salaku lambang nyaéta yén anjeunna nampilkeun hiji metodologi alkitabiah anu ngalawan dongéng-dongéng ti hiji kaimaman anu nyebarkeun dongéng adat-istiadat jeung tradisi. Pagaweanana dina nyiapkeun jalan (ieu jalanana, araraklah dina eta) dilaksanakeun ku metodologi alkitabiah anu ngalawan ajaran hiji kaimaman anu geus ruksak. Jeung nurutkeun kana tilu saksi, nyaéta Elia, Yohanes Pembaptis, jeung Miller; dibarengan ku kasaksian Sadérék White ngeunaan mucunghulna Elia anu dina mangsa harita masih bakal datang, anjeunna bakal jadi saurang lalaki, lain awéwé. Lamun metodologi Palmoni jeung Alfa jeung Omega dipikaharti kalawan bener, éta dipikawanoh lain saukur sabagé sakumpulan aturan alkitabiah pikeun naksirkeun Kitab Suci, tapi sabagé salinan tina tabiat Kristus, anu mangrupakeun kamulyaan-Na.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Jeung kamulyaan PANGERAN bakal dipidangkeun, sarta sakumna manusa baris nenjo éta babarengan; sabab sungut PANGERAN anu parantos ngandika kitu. Yesaya 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Watek pisan Kristus dipidangkeun ku padika anu kudu dipaké dina ngartos Firman-Na, sabab Anjeunna teh Firman.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Hukum Allah di Bait Suci di sawarga teh mangrupa aslina anu agung, anu parentah-parentahna, nu dituliskeun dina loh-loh batu sarta dicatet ku Musa dina Pentateukh, mangrupakeun salinan anu teu mungkin salah. Maranéhanana anu ngahontal pangarti kana perkara penting ieu ku kituna dituntun pikeun ningali sipat hukum ilahi anu suci tur teu robah. Maranéhanana ningali, leuwih ti saméméhna, kakuatan kecap-kecap Jurusalamet: ‘Nepi ka langit jeung bumi sirna, moal aya hiji iota atawa hiji titik leutik ogé anu sirna tina hukum.’ Mateus 5:18. Hukum Allah, ku sabab mangrupa panyingkepan kahoyong-Na, salinan tina tabiat-Na, kudu langgeng salalawasna, ‘salaku saksi anu satia di sawarga.’ Teu aya hiji parentah ogé anu geus dibatalkeun; teu aya hiji iota atawa hiji titik leutik ogé anu geus dirobah. Kitu saur nu ngarang Jabur: ‘Salalawasna, nun PANGERAN, pangandika Gusti geus netep di sawarga.’ ‘Sakabéh parentah-parentah-Na téh pasti. Éta nangtung pageuh salalawasna jeung salamina.’ Jabur 119:89; 111:7, 8.” The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Sakumaha Sapuluh Parentah téh mangrupa transkrip anu teu robah tina karakter Kristus, kitu deui aturan-aturan tafsir nubuat téh mangrupa transkrip tina karakter-Na.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Urang kudu nyaho ku diri sorangan naon anu ngawangun Kakristenan, naon anu disebut bebeneran, naon iman anu geus urang tampi, naon aturan-aturan Alkitab—aturan-aturan anu dipaparinkeun ka urang ku kawasa anu pangluhurna. Aya loba jalma anu percaya tanpa alesan anu jadi dasar imanna, tanpa bukti anu cekap ngeunaan bebeneran éta perkara. Lamun aya hiji pamanggih ditepikeun anu sajalan jeung pamadegan-pamadegan maranéhna anu geus kabentuk ti heula, maranéhna geuwat siap narimana. Maranéhna henteu nalar tina sabab kana akibat, iman maranéhna henteu boga pondasi anu sajati, sarta dina mangsa pangujian maranéhna bakal manggihan yén maranéhna geus ngadegkeun wangunanana dina pasir.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Jalma anu ngarasa sugema ku pangaweruhna sorangan anu ayeuna, anu can sampurna, ngeunaan Kitab Suci, bari nyangka yén éta geus cekap pikeun kasalametanana, sabenerna keur ngandelkeun hiji panyangka anu matak mawa kana karuksakan. Aya loba jalma anu can kacida lengkepna dipaparin ku alesan-alesan Kitab Suci, sangkan maranéhna bisa ngabédakeun kasalahan, sarta ngahukum sagala tradisi jeung tahayul anu geus dipasrahkeun ka maranéhna saolah-olah éta téh bebeneran. Sétan geus ngasupkeun pikiran-pikiranana sorangan kana ibadah ka Allah, supaya manéhna bisa ngaruksak kasajanan Injil Kristus. Loba pisan anu ngaku percaya kana bebeneran ayeuna, tapi henteu nyaho naon anu ngawangun iman anu sakali geus disanggakeun ka para wali—Kristus di jero maranéh, harepan kamulyaan. Maranéhna nyangka keur ngabéla patok-patok heubeul, tapi maranéhna téh haneut-haneut kuku jeung teu paduli. Maranéhna henteu nyaho naon hartina nganyam kana pangalaman hirupna sorangan sarta miboga kakuatan sajati tina kanyaah jeung iman. Maranéhna lain pamekar Kitab Suci anu raket, tapi malas jeung teu taliti. Lamun timbul bédana pamadegan ngeunaan ayat-ayat Kitab Suci, jalma-jalma ieu anu henteu diajar kalawan tujuan anu puguh sarta henteu mantap kana naon anu dipercayana, murag ninggalkeun bebeneran. Urang kuduna ngantebkeun ka sakumna jalma perluna nalungtik bebeneran ilahi kalawan satékah polah, sangkan maranéhna nyaho yén maranéhna enya-enya nyaho naon ari bebeneran. Sabagian ngaku miboga loba pangaweruh, sarta ngarasa sugema ku kaayaanana, padahal maranéhna teu boga deui sumanget pikeun pagawean, teu boga deui kanyaah anu hurung ka Allah, jeung ka jiwa-jiwa anu pikeun éta Kristus pupus, batan upama maranéhna can kungsi nyaho Allah. Maranéhna henteu maca Alkitab [sangkan] nyokot sari jeung kabeungharanana pikeun jiwana sorangan. Maranéhna henteu ngarasa yén éta téh sora Allah anu keur nyarita ka maranéhna. Tapi, lamun urang hayang ngartos jalan kasalametan, lamun urang hayang ningali pancaran-pancaran Panonpoé kabeneran, urang kudu nalungtik Kitab Suci kalawan tujuan anu puguh, sabab jangji-jangji jeung nubuat-nubuat Alkitab mancarkeun sinar kamulyaan anu caang kana rarancang ilahi ngeunaan panebusan, anu bebeneran-bebeneran agungna can kahartos kalayan écés.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Pikeun sajatina jadi urang Kristen hartina kudu sarupa jeung Kristus. Ieu petikan netelakeun yén urang “kudu nyaho ku diri sorangan naon anu ngawangun hakékat Kakristenan.” Disebutkeun yén urang “kudu nyaho” “naon ari bebeneran.” Urang “kudu nyaho” “naon ari iman anu geus urang tampi.” Urang kudu nyaho “naon waé aturan-aturan Kitab Suci—aturan-aturan anu dipasihkeun ka urang ku Kawasa anu pangluhurna.” Jadi sarupa jeung Kristus merlukeun supaya urang nyaho naon waé aturan-aturan Kitab Suci anu geus dipasihkeun ka urang ku Kawasa anu pangluhurna. Tanpa aturan-aturan éta urang moal bisa sarupa jeung Kristus, sabab aturan-aturan anu dipasihkeun ku Kawasa anu pangluhurna téh mangrupakeun salinan watak-Na.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Ciri séjén tina Élia nyaéta pagawean nyiapkeun jalan pikeun utusan perjangjian. Élia ngagambarkeun pagawean anu dilaksanakeun dina hiji sajarah nalika hiji umat pilihan baheula keur kaliwatkeun, sarta dina waktu anu sarua hiji umat pilihan anyar keur dipilih. Sajarah éta ngagambarkeun hiji prosés panyucian anu ngahasilkeun hiji umat anu digambarkeun minangka kurban anu murni, sabalikna ti umat pilihan baheula anu teu murni.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Lah, Kami baris ngutus utusan Kami, sarta anjeunna bakal nyiapkeun jalan di hareupeun Kami; jeung Gusti, anu ku maraneh dipilarian, bakal ngadadak sumping ka Bait-Na, nya eta utusan perjangjian, anu ku maraneh dipikaresep; lah, anjeunna bakal sumping, saur PANGERAN semesta alam. Tapi saha anu bisa tahan dina poe kadatangan-Na? jeung saha anu bakal tetep nangtung nalika Anjeunna nembongan? sabab Anjeunna teh siga seuneu panyarap, jeung siga sabun tukang nyeuseuh lawon: Jeung Anjeunna bakal linggih saperti nu nyarap jeung nyucikeun pérak; jeung Anjeunna bakal nyucikeun putra-putra Lewi, sarta ngamurnikeun maranehna saperti emas jeung pérak, supaya maranehna bisa ngahaturkeun ka PANGERAN kurban dina kabeneran. Tuluy kurban Yuda jeung Yerusalem bakal matak pikaresepeun ka PANGERAN, saperti dina jaman baheula, jeung saperti dina taun-taun kapungkur. Maleakhi 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Yahya Pembaptis nyiapkeun jalan pikeun Kristus sangkan ngadadak sumping jeung nyucikeun Bait-Na. Nyucikeun Bait Allah dina awal jeung dina ahir palayanan Kristus téh mangrupa panggenepan tina Maleakhi pasal tilu. Yahya téh utusan anu nyiapkeun jalan pikeun Utusan perjangjian supaya nyucikeun putra-putra Lewi.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
Dina panyucian Bait Allah, Yesus keur ngembarkeun misi-Na salaku Al Masih, sarta ngamimitian pagawean-Na. Eta Bait Allah, anu diadegkeun pikeun padumukan Ayana Ilahi, dirarancang supaya jadi pangajaran ngaliwatan lambang pikeun Israil jeung pikeun dunya. Ti mangsa kalanggengan, geus jadi maksud Allah yen unggal mahluk ciptaan, ti seraf anu mulya jeung suci nepi ka manusa, kudu jadi bait pikeun padumukan Sang Panyipta. Ku lantaran dosa, umat manusa eureun jadi bait pikeun Allah. Ku kajahatan, hate manusa jadi poek jeung najis, sahingga henteu deui nembongkeun kamulyaan Sang Ilahi. Tapi ku panjelmaan Putra Allah, maksud Sawarga jadi kacumponan. Allah cicing dina kamanusaan, sarta ngaliwatan rahmat kasalametan hate manusa jadi deui bait-Na. Allah netepkeun supaya Bait Allah di Yerusalem jadi kasaksian anu langgeng ngeunaan tujuan anu luhung anu kabuka pikeun unggal jiwa. Tapi urang Yahudi henteu ngartos harti gedong anu ku maranehna dipikareueus pisan tea. Maranehna henteu masrahkeun dirina jadi bait-bait anu suci pikeun Roh Ilahi. Pakarangan Bait Allah di Yerusalem, anu pinuh ku haruru padagangan anu teu suci, ngagambarkeun kalayan kacida saenyana bait hate, anu dinajiskeun ku ayana hawa nafsu indriawi jeung pikiran-pikiran anu teu suci. Dina ngabersihan Bait Allah tina para nu meuli jeung nu ngajual ti dunya, Yesus ngembarkeun misi-Na pikeun ngabersihan hate tina najisna dosa,—tina kahayang-kahayang duniawi, hawa nafsu anu mentingkeun diri sorangan, kabiasaan-kabiasaan jahat, anu ngaruksak jiwa. “Gusti, anu ku maraneh ditéangan, bakal ngadadak sumping ka bait-Na, nya eta Utusan tina pajangjian, anu ku maraneh dipikaresep: tenjo, Anjeunna bakal sumping, saur PANGERAN semesta alam. Tapi saha anu bisa tahan dina poe kadatangan-Na? Jeung saha anu bakal tetep nangtung waktu Anjeunna nembongan? Sabab Anjeunna teh saperti seuneu panyaring, jeung saperti sabun tukang ngabodaskeun lawon: sarta Anjeunna bakal linggih saperti panyaring jeung panyuci pérak: sarta Anjeunna bakal nyucikeun putra-putra Lewi, jeung ngamurnikeun maranehna saperti emas jeung pérak.” Maleakhi 3:1–3.” The Desire of Ages, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Yohanes Pembaptis teh utusan anu nyiapkeun jalan pikeun Kristus sangkan ngadadak sumping sarta nyucikeun Bait-Na, sarta William Miller ngalaksanakeun pagawean persiapan anu sarua pikeun Kristus sangkan ngadadak sumping ka Pangsuci-pangsucina dina 22 Oktober 1844.
“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.
“Datangna Kristus salaku Imam Agung urang ka tempat anu pangsucina, pikeun nyucikeun tempat suci, anu dipintonkeun dina Daniel 8:14; datangna Putra manusa ka Nu Sepuh Poe, sakumaha dipidangkeun dina Daniel 7:13; jeung datangna Gusti ka Bait-Na, sakumaha dinubuatkeun ku Malakhi, mangrupakeun gambaran ngeunaan kajadian anu sarua; jeung ieu ogé dilambangkeun ku datangna panganten lalaki ka pesta nikah, sakumaha dijelaskeun ku Kristus dina misil sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Yohanes jeung Miller ngalambangkeun panyucian anu diwakilan ku Maleakhi anu ayeuna keur dilaksanakeun dina sajarah urang ayeuna.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Nabi nyebut, ‘Kami ningali malaikat séjén turun ti sawarga, mibanda kakawasaan anu agung; sarta bumi jadi caang ku kamulyaan-Na. Jeung anjeunna ngagero kalayan tarik ku sora anu kuat, saurna, Babul anu gedé geus rubuh, geus rubuh, sarta geus jadi tempat cicingna roh-roh jahat’ (Wahyu 18:1, 2). Ieu téh pesen anu sarua jeung anu dipaparinkeun ku malaikat kadua. Babul geus rubuh, ‘sabab manehna geus ngajadikeun sagala bangsa nginum anggur amarah tina cabulna’ (Wahyu 14:8). Naon éta anggur?—Ajaran-ajaran palsuna. Manehna geus mikeun ka dunya hiji sabat palsu gaganti Sabat parentah kaopat, sarta geus ngulang deui kabohongan anu pangheulana dicaritakeun ku Iblis ka Hawa di Eden—kalanggengan alami jiwa. Loba kasalahan séjén anu sajenis geus disebarkeunana ka mana-mana, ‘ngajarkeun parentah-parentah manusa jadi doktrin’ (Mateus 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Waktu Isa ngamimitian pangladénan umum-Na, Anjeunna nyucikeun Bait Allah tina panajisan sacrilegi anu ngahinakeunana. Di antara lampah-lampah panungtungan dina pangladénan-Na aya panyucian Bait Allah anu kadua. Kitu deui, dina padamelan panungtungan pikeun mere panggeuing ka dunya, dua panggero anu béda ditepikeun ka gereja-gereja. Amanat malaikat anu kadua nya éta, ‘Babul geus rubuh, geus rubuh, eta kota gedé, lantaran manehna geus ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna’ (Wahyu 14:8). Jeung dina sasambat tarik amanat malaikat anu katilu kadéngé hiji sora ti sawarga nyarios, ‘Kaluarlah ti manehna, eh umat Kami, supaya maraneh ulah milu kana dosa-dosana, sarta supaya maraneh ulah narima tina balahi-balahi na. Sabab dosa-dosana geus nepi ka langit, jeung Allah geus émut kana kajahatan-kajahatanana’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Dua pamarésihan Bait Allah dina palayanan Kristus, jeung dua pamarésihan Bait Allah dina sajarah Millerite, nya éta panggenapan tina Malakhi pasal tilu sarta nuduh ka hareup kana dua pamarésihan Bait Allah anu mimiti dina 11 Séptémber 2001 nalika gedong-gedong agung di Kota New York diruntuhkeun ku hiji keuna ti Allah, jeung malaikat anu gagah dina Wahyu dalapan welas turun pikeun nyaangan bumi ku kamulyaan-na. Di antara hal-hal séjén, ieu ngabuktikeun salahna sajian dongéng anu ditawarkeun ku para teolog Laodikia Adventisme anu ngaku yén Ellen White téh nabi Elia anu bakal datang saméméh poé PANGERAN anu agung jeung pikagoréngeun. Pamarésihan Bait Allah anu lumangsung nalika malaikat dina Wahyu dalapan welas turun, dimimitian dalapan puluh genep taun sanggeus Ellen White dipulasara.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Yahya Pembaptis sareng murid-muridna, Miller sareng kaum Millerit, sareng Future for America ngawakilan para utusan anu nyiapkeun jalan pikeun Utusan perjangjian supaya ngadadak sumping ka Bait-Na sarta nyucikeun éta tina panajisan nu ngahinakeun kasucianana.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Ilyas minangka lambang ngagambarkeun saurang lalaki. Anjeunna ngagambarkeun saurang lalaki anu disaur kaluar tina laku hirup sapopoé, lain saurang ahli téologi kapriestenan. Palayanan anjeunna nembongkeun metodologi Alkitabiah anu leres, nyaéta aturan-aturan anu dipasihkeun ku Kawasa Nu Pangluhurna. Palayanan anjeunna nangtung dina konfrontasi jeung metodologi kapriestenan Laodikea ayeuna, nyaéta dongéng-dongéng, kabiasaan, jeung tradisi. Anjeunna nyiapkeun jalan pikeun hiji prosés panyucian anu ngadegkeun hiji umat pilihan anu anyar tina sesa hiji umat pilihan anu kaliwat. Prosés panyucian éta ditempatkeun dina kontéks kajadianana sacara ngadadak.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Élias ogé ngalambangkeun hiji palayanan jeung hiji pagawéan anu ku Allah sacara husus diadegkeun sarta ditetepkeun minangka hiji-hijina palayanan Allah.
We will demonstrate this in the history of the Millerites in the next article.
Urang bakal mintonkeun ieu dina sajarah kaum Millerites dina artikel salajengna.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Sarta kajadian dina waktu pangurbanan kurban sonten, Élia nabi ngadeukeutan, sarta ngadawuh, “Nun PANGERAN, Allahna Ibrahim, Ishak, jeung Israil, mugi dipikanyaho dina poe ieu yen Gusti teh Allah di Israil, sarta yen sim kuring teh abdi Gusti, jeung yen sagala hal ieu ku sim kuring parantos dipigawe numutkeun kana pangandika Gusti.” 1 Raja-raja 18:36.