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.
Jeung kajadian dina mangsa pangbakti kurban sore, Élia nabi ngadeukeutan, tuluy ngandika, “Nun PANGERAN, Allahna Ibrahim, Ishak, jeung Israil, mugi kanyahoan dina ieu poé yén Gusti teh Allah di Israil, sarta yén sim kuring teh abdi Gusti, jeung yén sim kuring parantos ngalakukeun sagala ieu nurutkeun kana pangandika Gusti.” 1 Raja-raja 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Urang geus nangtukeun ciri-ciri Elia minangka hiji lambang. Salah sahiji ciri éta nyaéta yén palayanan jeung amanat Elia, Yohanes Pambaptis, jeung William Miller mangrupa pakakas pangadilan. Amanat maranéhna dipaké ku Gusti pikeun nguji sajarah masing-masing maranéhna. Isa ngandika yén upama Mantenna henteu sumping, mangka urang Yahudi anu resep ngabantah téh moal boga dosa.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Lamun Kami henteu sumping jeung nyarita ka maranéhna, maranéhna moal boga dosa; tapi ayeuna maranéhna henteu boga alesan pikeun dosa maranéhna. Yohanes 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Yézékiel ngécéskeun prinsip anu sarua ka urang Yahudi anu remen ngabantah dina sajarahna.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Sabab maranéhna téh barudak nu teu era jeung haténa beku. Kami ngutus maneh ka maranéhna; sarta maneh kudu nyebut ka maranéhna, Kieu timbalan PANGERAN Allah. Jeung maranéhna, boh maranéhna rék ngadéngé, boh maranéhna nolak, (sabab maranéhna téh kulawarga nu murtad,) bakal nyaho yén di antara maranéhna geus aya saurang nabi. Ezekiel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Simbolisme Éliah ngawengku kalungguhanana minangka alat pangadilan.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Jalma-jalma anu keur aktip ngamawarkeun pekabaran malaikat katilu keur nalungtik Kitab Suci nurutkeun pola anu ku Bapa Miller dipaké. Dina buku leutik anu judulna Views of the Prophecies and Prophetic Chronology, Bapa Miller maparin aturan-aturan di handap ieu anu basajan, tapi wijaksana jeung penting, pikeun ulikan jeung panafsiran Alkitab:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Unggal kecap kudu miboga patalina anu merenah jeung perkara anu ditepikeun dina Alkitab; 2. Sakabéh Kitab Suci téh diperlukeun, sarta bisa kaharti ku panerapan jeung pangajaran anu soson-soson; 3. Euweuh naon-naon anu geus diwahyukeun dina Kitab Suci anu bisa atawa bakal disumputkeun ti jalma-jalma anu nyuhunkeun kalawan iman, henteu ragu-ragu; 4. Pikeun ngarti kana doktrin, kumpulkeun sakabéh ayat-ayat Kitab Suci ngeunaan perkara anu hayang dipikanyaho, tuluy pasihan unggal kecap pangaruhna anu merenah; sarta lamun aranjeun bisa ngawangun téori aranjeun tanpa aya pasaliah, aranjeun moal aya dina kasalahan; 5. Kitab Suci kudu jadi juru-jelasna sorangan, sabab éta mangrupa aturan pikeun dirina sorangan. Lamun kuring gumantung kana saurang guru pikeun ngajelaskeunana ka kuring, tuluy manéhna ngan nebak hartina, atawa miharep éta kudu kitu ku sabab pangakuan iman golonganna, atawa sangkan dianggap wijaksana, mangka nebakna, kahayangna, pangakuan imanna, atawa kawijaksanaanana anu jadi aturan kuring, lain Alkitab.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Anu di luhur téh mangrupa sabagian tina aturan-aturan ieu; sarta dina panalungtikan urang kana Alkitab, urang sadaya bakal ngalakukeun kalayan hade lamun ngindung kana asas-asas anu geus ditepikeun.”
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Iman anu sajati dipondasikeun kana Kitab Suci; tapi Iblis ngagunakeun kacida lobana akal jeung siasat pikeun ngapalingkeun Kitab Suci sarta ngasupkeun kasasatan, ku sabab éta diperlukeun pisan kahati-hatian anu agung lamun aya anu hayang nyaho naon sabenerna anu diajarkeun ku éta Kitab. Ieu téh salah sahiji tipu daya anu gedé dina jaman ieu, nyaéta loba cicing dina rarasaan, sarta ngaku jujur bari mopohokeun ucapan-ucapan anu écés tina firman Allah lantaran éta firman henteu saluyu jeung rarasaan. Loba jalma teu boga pondasi pikeun imanna iwal émosi. Agamana diwangun ku kasenangan anu ngagolak; lamun éta eureun, imanna leungit. Rarasaan bisa jadi ibarat sekam, tapi firman Allah téh gandum. Jeung ‘naon,’ saur nabi, ‘aya hubungan naon antara sekam jeung gandum?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Moal saurang ogé bakal dihukum lantaran henteu nginditkeun panyanghareupan kana cahaya jeung pangaweruh anu maranéhna can kungsi miboga, sarta anu maranéhna teu bisa meunangkeun. Tapi loba anu nampik taat kana bebeneran anu ditepikeun ka maranéhna ku para utusan Kristus, sabab maranéhna hayang saluyu jeung ukuran dunya; jeung bebeneran anu geus ngahontal pangarti maranéhna, cahaya anu geus nyorot dina jiwa, éta bakal ngahukum maranéhna dina Pangadilan. Dina poé-poé panungtungan ieu urang miboga cahaya anu geus kakumpul, anu geus nyinaran ngaliwatan sagala jaman, sarta urang bakal dipertanggungjawabkeun sajalan jeung éta. Jalan kasucian téh henteu sajajar jeung dunya; éta téh jalan anu diangkat. Lamun urang leumpang dina jalan ieu, lamun urang lumpat dina jalan parentah-parentah Gusti, urang bakal manggihan yén ‘jalan jalma-jalma bener téh lir cahaya anu herang, anu beuki nyorot nepi ka poé anu sampurna.’” Review and Herald, November 25, 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Urang henteu “dihukum ku sabab henteu ngindung kana cahaya jeung pangaweruh anu” ku urang “teu kungsi dipiboga, sarta” ku urang “teu bisa dihontal.” Aspék anu penting tina pernyataan ieu nyaéta ungkara “teu bisa dihontal.” Élia, Yohanes, jeung Miller ngagambarkeun cahaya pikeun generasi maranéhna masing-masing anu bisa dihontal. Ayana talatah maranéhna ngaleungitkeun tabir tina naon anu dina harti hukum di Amérika Sarikat disebut “plausible deniability.” Talatah Élia dina generasi naon waé tempat éta dinyatakeun ngaleungitkeun sagala “plausible deniability,” ku kituna ngajadikeun sakabéh éta generasi tanggung jawab kana cahaya anu harita dipidangkeun.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Dulur kuring kungsi nyarios dina hiji mangsa yén anjeunna moal ngadangu nanaon ngeunaan ajaran anu ku urang dicekel, ku sabab sieun upami anjeunna bakal diyakinkeun. Anjeunna henteu daék datang ka pasamoan-pasamoan, atawa ngadangukeun wejangan-wejangan; tapi saterusna anjeunna nyatakeun yén anjeunna ningali dirina sarua salahna saolah-olah anjeunna geus ngadangu éta kabéh. Allah parantos maparin kasempetan ka anjeunna pikeun nyaho bebeneran, sarta Anjeunna bakal nuntut tanggung jawab anjeunna ku sabab kasempetan éta. Aya seueur di antara urang anu boga prasangka ngalawan ajaran-ajaran anu ayeuna keur dibahas. Maranéhna moal datang pikeun ngadangu, maranéhna moal nalungtik kalawan tenang, tapi maranéhna ngedalkeun bantahan-bantahanana dina poék. Maranéhna kacida waregna ku kaayaanana sorangan. ‘Sabab maneh nyebut, Kami beunghar, geus nambahan ku banda, sarta teu butuh nanaon; padahal maneh teu nyaho yén maneh téh sangsara, pikasediheun, miskin, buta, jeung taranjang: Kami mapatahan ka maneh supaya meuli ti Kami emas anu geus diuji dina seuneu, sangkan maneh jadi beunghar; jeung pakean bodas, sangkan maneh dipaparin pakean, sarta sangkan kahinaan tina katelanjangan maneh ulah katingali; sarta olesan panon ku salep panon, sangkan maneh bisa ningali. Sakur anu ku Kami dipikanyaah, ku Kami ditegor jeung dihajar: ku sabab éta sing getol, sarta tobat’ (Wahyu 3:17–19).
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Ayat Kitab Suci ieu lumaku pikeun jalma-jalma anu hirup dina lingkungan sora ieu amanat, nanging anu henteu daék datang pikeun ngadéngéna. Kumaha maranéh terang yén Pangéran teu keur maparin bukti-bukti anyar ngeunaan kayaktian-Na, nempatkeun éta dina wangunan anu anyar, supaya jalan Gusti tiasa disiapkeun? Rencana naon anu geus ku maranéh disusun supaya caang anu anyar tiasa diasupkeun ka sakuliah jajaran umat Allah? Bukti naon anu dipiboga ku maranéh yén Allah henteu ngutus caang ka anak-anak-Na? Sagala rasa cukup ku diri sorangan, kaakuan diri, jeung kasombongan pamadegan kudu dipiceun. Urang kudu datang sujud di suku Isa, sarta diajar ti Anjeunna anu lemah lembut jeung handap asor haténa. Isa henteu ngajar murid-murid-Na sakumaha para rabi ngajar murid-murid maranéhna. Loba urang Yahudi datang jeung ngadéngékeun nalika Kristus ngungkabkeun rahasia-rahasia kasalametan, tapi maranéhna henteu datang pikeun diajar; maranéhna datang pikeun nyempad, pikeun nangkep Anjeunna dina hiji hal anu teu saluyu, supaya maranéhna boga bahan pikeun ngajurung prasangka jalma-jalma. Maranéhna ngarasa cukup ku pangaweruhna, tapi anak-anak Allah kudu nyaho sora Sang Angon Sajati. Naha ieu lain hiji waktu nalika puasa jeung doa ka payuneun Allah téh kacida pantesna? Urang aya dina bahaya paselisihan, dina bahaya milih pihak dina hiji perkara anu dipapadébatkeun; ku kituna, naha urang henteu kudu milari Allah kalayan sungsum-sungsum, kalawan handap asor jiwa, supaya urang bisa nyaho mana anu kayaktian?” Selected Messages, buku 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Maranéhanana anu ngawakilan amanat Élia téh mangrupakeun pakakas panghakiman dina hiji prosés panyucian anu nyiapkeun jalan pikeun utusan perjangjian supaya ngabersihan Bait Suci. Dina ngalaksanakeun pagawean ngabersihan Bait Suci, cahaya bebeneran ayeuna diungkabkeun. Lamun éta henteu diungkabkeun, maranéhanana anu ku Kristus dipilarian baheula jeung ayeuna pikeun dipaparin kasucian bakal tetep nyimpen jubah Laodikea maranéhna, nyaéta kasasaran diri. Élia ngalambangkeun hiji palayanan anu midangkeun bebeneran minangka pakakas panghakiman. Ku sabab kitu urang dibéjaan yén maranéhanana anu nolak amanat Yohanes Pembaptis henteu bisa nampi mangpaat tina pangajaran Yesus.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Kuring ditunjukkeun deui kana pangwartaan ngeunaan kadatangan Kristus anu kahiji. Yohanes diutus dina sumanget jeung kakawasaan Élia pikeun nyiapkeun jalan pikeun Isa. Maranéhna anu nampik kasaksian Yohanes henteu meunang mangpaat tina pangajaran Isa.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Dina sajarah-sajarah nubuat anu ngalambangkeun pamurnian umat Allah, aya hiji amanat bebeneran kiwari anu dibuka materaina, anu nempatkeun ieu generasi dina tanggung jawab pikeun milih poek atawa caang.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Tapi maneh, hé Daniel, cangkemkeun ieu pangandika, sarta segelkeun éta kitab, nepi ka mangsa ahir: loba anu baris lulumpatan ka ditu ka dieu, sarta pangaweruh bakal nambahan…. Anjeunna ngadawuh, “Teraskeun jalan maneh, Daniel; sabab ieu pangandika geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dipaparin kasucian, dijadikeun bodas, sarta diuji; tapi jalma-jalma durhaka bakal terus ngalakonan kajahatan: jeung taya saurang ogé ti antara jalma durhaka anu bakal ngarti; ari jalma-jalma wijaksana bakal ngarti.” Daniel 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
Jalma-jalma anu ngawakilan amanat Elia pikeun generasi masing-masingna dipikawanoh ku Kristus minangka duta-duta-Na, sangkan dipaké ku Anjeunna jadi pakakas panghukuman. Ieu anu keur ditepikeun ku Elia nalika anjeunna ngadawuh, “mugia kanyahoan dina poé ieu yén Gusti teh Allah di Israil, jeung yén sim kuring teh abdi Gusti, sarta yén sagala perkara ieu ku sim kuring geus dipigawé nurutkeun pangandika Gusti.”
This truth is also set forth by Jesus concerning John the Baptist.
Kaleresan ieu ogé ditepikeun ku Yesus ngeunaan Yohanes Pembaptis.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Jeung nalika maranéhna indit, Isa mimiti ngandika ka jalma réa ngeunaan Yohanes, “Naon anu ku maranéh indit ka padang gurun rék ditempo? Hiji tangkal paré anu digoyang ku angin? Tapi naon anu ku maranéh indit rék ditempo? Hiji lalaki anu maké pakean lemes? Tingal, jalma-jalma anu maké pakean lemes aya di imah-imah raja. Tapi naon anu ku maranéh indit rék ditempo? Hiji nabi? Enya, Kami nyebut ka maranéh, malah leuwih ti hiji nabi. Sabab ieu téh anjeunna, anu ku hal anjeunna geus dituliskeun, ‘Tingal, Kami ngutus utusan Kami payuneun raray Anjeun, anu baris nyiapkeun jalan Anjeun di payuneun Anjeun.’ Mateus 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Yahya téh leuwih ti saukur saurang nabi; anjeunna téh hiji pakakas panghukuman, sarta palayananana dipikawanoh ku generasina, sabab maranéhna geus indit ka padang gurun pikeun ningali anjeunna, sarua pastina jeung sakumna Israil sumping ka Karmel ku parentah Ahab. William Miller ngartos kana nambahanana pangaweruh anu dibuka segélna dina taun 1798. Anjeunna ngawakilan jalma-jalma anu bulak-balik dina Firman Allah sakumaha pangaweruh terus nambahan. Pesenna dumasar kana waktu nubuat, sarta dina taun 1840 pesenna jeung palayananana diteundeun di payuneun generasina ku cara anu matak sakumna dunya Protestan niténan pikeun ningali naha metodologina jalan. Nalika hal éta dikonfirmasi, pesenna dibawa ngider ka sakuliah dunya.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Dina taun 1840 aya deui hiji kajadian pinuh ku minuhan nubuat anu luar biasa anu ngagerakkeun minat anu sumebar lega. Dua taun saméméhna, Josiah Litch, salah saurang palayan Injil utama anu ngawawarkeun datangna Kristus anu kadua, parantos medalkeun hiji panalungtikan ngeunaan Wahyu 9, anu ngaramalkeun ragragna Kakaisaran Ottoman. Numutkeun kana itunganana, kakawasaan ieu baris diruntuhkeun... dina tanggal 11 Agustus 1840, nalika kakawasaan Ottoman di Konstantinopel bisa dipiharep bakal dipatahkeun. Jeung ieu, kuring yakin, baris kapanggih luyu jeung kanyataan.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Dina waktos anu pasti sakumaha geus ditangtukeun, Turki, ngaliwatan para duta besarna, narima panyalindungan ti kakawasaan-kakawasaan sekutu Éropa, sahingga nempatkeun dirina dina kakawasaan bangsa-bangsa Kristen. Kajadian éta luyu pisan jeung ramalan éta. Nalika hal éta jadi dipikanyaho, lobana jalma jadi yakin kana kabeneran prinsip-prinsip panafsiran nubuat anu ditarima ku Miller jeung rerencanganana, sarta hiji dorongan anu matak ngaherankeun dipaparinkeun ka gerakan advent. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawar boh dina medalkeun pamadegan-pamadeganna, sarta ti taun 1840 nepi ka 1844 éta pagawéan mekar kalayan gancang pisan.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
Ti taun 1840 nepi ka 1844 ngagambarkeun sajarah “tujuh guludug” dina Wahyu pasal sapuluh. Dina éta sajarah, hiji prosés panyucian anu digambarkeun dina Maleakhi pasal tilu, sarta ku dua kali Kristus nyucikeun Bait Allah, mimiti dilaksanakeun. Prosés panyucian éta mangrupa prosés pangujian anu lumangsung sacara bertahap, dumasar kana pamahaman Miller ngeunaan prinsip sapoé pikeun sataun. Maranéh anu ngawakilan pekabaran Élia nyiapkeun jalan pikeun utusan perjangjian supaya datang ngadadak ka Bait-Na, sarta maranéhna téh lambang hiji pakakas panghukuman anu dipaké ku utusan perjangjian pikeun nyapu kaluar jalma-jalma anu milih poék tibatan caang.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Saéstuna sim kuring ngabaptis aranjeun ku cai pikeun tobat; tapi Anjeunna anu sumping sabada sim kuring langkung kawasa batan sim kuring, anu sapatu-Na gé sim kuring henteu pantes ngagotongna; Anjeunna bakal ngabaptis aranjeun ku Roh Suci jeung ku seuneu. Nyiru-Na aya dina panangan-Na, sarta Anjeunna bakal ngaberesihan pisan tempat pangirikan-Na, jeung ngumpulkeun gandum-Na ka leuit; tapi jarami mah ku Anjeunna bakal diduruk ku seuneu anu moal pareum. Mateus 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Dina mangsa Kristus sakumaha digambarkeun dina Yohanes 6:66, Anjeunna kaleungitan murid leuwih loba tibatan dina waktu nu séjénna. Dina The Desire of Ages, nalika ieu petikan dina Yohanes dibahas, métodologi panerapan nubuat téh jadi alesan pisan naha para murid ninggalkeun Anjeunna. Maranéhna teu bisa ngartos yén anu lahiriah ngawakilan anu rohani, sarta nurutkeun rasul Paulus, anu lahiriah datang heula saméméh anu rohani.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Ku kituna geus kaserat, Manusa anu kahiji, Adam, dijadikeun jiwa anu hirup; Adam anu panungtung dijadikeun roh anu maparin kahirupan. Sanajan kitu, anu mimiti téh lain anu rohani, tapi anu alamiah; sarta sanggeus éta, kakara anu rohani. 1 Korinta 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Ku lantaran henteu daék, urang Yahudi jadi henteu mampuh ngartos Kristus nalika Anjeunna nyatakeun yén Anjeunna téh roti ti sawarga anu kudu didahar. Kabiasaan jeung tradisi ngéléhkeun métodologi anu dipaké ku Kristus sorangan. Ngeunaan ieu sajarah, Sister White nyatet:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Ku pangbaktina maranéhna lantaran teu percaya anu dipidangkeun ka umum, ieu murid-murid beuki ngajauhan ti Yesus. Maranéhna kacida teu resepeunana, sarta ku hayang nganyenyeri Jurusalamet jeung nyugemakeun niat jahat urang Parisi, maranéhna ngalieukkeun tonggong ka Anjeunna, tuluy ninggalkeun Anjeunna kalayan pinuh ku hina. Maranéhna geus nyieun pilihanana, geus nyokot wangun tanpa roh, cangkang tanpa inti. Putusan maranéhna henteu kungsi dibalikeun deui sanggeusna; sabab maranéhna henteu leumpang deui babarengan jeung Yesus.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Anu kipas aya dina panangan-Na, sarta Anjeunna bakal tuntas ngabersihan lanté pangirikan-Na, jeung ngumpulkeun gandum-Na kana lumbung.’ Mateus 3:12. Ieu téh salah sahiji mangsa panyucian. Ku pangandika bebeneran, hampas keur dipisahkeun tina gandum. Ku sabab maranéhna teuing sia jeung ngarasa bener sorangan pikeun narima pangwawadian, teuing nyaah ka dunya pikeun narima hirup handap asor, loba anu nyingkah ti Yesus. Loba jalma kénéh ngalakonan hal anu sarua. Jiwa-jiwa diuji kiwari sakumaha murid-murid éta diuji di sinagoga Kapernaum. Nalika bebeneran ditepikeun nepi ka nanceb kana hate, maranéhna ningali yén hirupna teu saluyu jeung pangersa Allah. Maranéhna ningali perluna robah anu sagemblengna dina dirina; tapi maranéhna teu daék nyangking pagawean panolakan diri éta. Ku sabab éta maranéhna ambek nalika dosa-dosana kabuka. Maranéhna indit bari kaceuceub, sakumaha murid-murid ninggalkeun Yesus, bari ngagerendeng, ‘Ieu omongan hésé; saha anu sanggup ngadéngékeunana?’” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Malaikat perjangjian Maleakhi itulah anu nyucikeun putra-putra Lewi ku seuneu. Anjeunna ngabersihan lanténa kalawan tuntas, misahkeun gandum ti huut. Anjeunna ngalaksanakeun pagawean ieu ku kipas. Kipas éta anu ngalaksanakeun pamisahan, jeung kipas éta téh pesen bebeneran kiwari pikeun unggal sajarahna séwang-séwangan nalika Anjeunna nyucikeun putra-putra Lewi. Kipas éta téh pesen jeung para utusan Élia, anu ngawakilan hiji pakakas pangadilan.
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.
Tingal, Kami bakal ngutus utusan Kami, sarta manehna bakal nyadiakeun jalan di payuneun Kami; jeung Gusti, anu ku maraneh dipilari, bakal ngadadak sumping ka Bait-Na, nya éta utusan tina perjangjian, anu ku maraneh dipikaresep: tingal, manehna bakal sumping, saur PANGERAN Nu Maha Kawasa. Tapi saha anu bisa tahan dina poé kadatanganana? jeung saha anu bakal tetep nangtung nalika manehna nembongan? sabab manehna téh kawas seuneu nu nyaring logam, jeung kawas sabun tukang ngumbah lawon: Jeung manehna bakal linggih minangka nu nyaring jeung nyucikeun pérak: sarta manehna bakal nyucikeun anak-anak Léwi, jeung ngamurnikeun maranéhna saperti emas jeung pérak, sangkan maranéhna tiasa ngahaturkeun kurban ka PANGERAN dina kabeneran. Tuluy kurban Yuda jeung Yerusalem bakal pikaresepeun ka PANGERAN, saperti dina mangsa baheula, jeung saperti dina taun-taun nu geus kaliwat. Malaki 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Anu sumping sanggeus Yohanes Pembaptis nyaeta Anjeunna anu meresihan tempat pangirik-Na ku nyiru, sarta sarupa jeung seuneu tukang nyaring. Prosés panyucian eta dilaksanakeun ku utusan perjangjian, ku kituna nandakeun hiji sajarah nalika Gusti keur asup kana perjangjian jeung hiji umat perjangjian pilihan anu anyar. Nalika Israil baheula dibébaskeun tina perbudakan di Mesir, salah sahiji téma dina sajarah suci éta nyaeta perkara “cikal.” Boh éta maotna cikal Mesir, atawa pangakuan Allah ka Israil minangka cikal-Na.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Jeung maneh kudu ngucap ka Firaun, Kieu timbalan PANGERAN, Israil teh anak Kami, nyaeta cikal-bakal Kami: Jeung Kami nyarios ka maneh, Leupaskeun anak Kami, supaya anjeunna ngabakti ka Kami; ari lamun maneh nampik ngaleupaskeun anjeunna, tempo, Kami bakal maehan anak maneh, nyaeta cikal-bakal maneh. Exodus 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Nalika Allah ngajalin perjangjian jeung Israél dina mangsa dibébaskeun ti Mesir, rencana ilahi éta nya éta sangkan unggal putra cikal tina tiap-tiap kaom didedikasikeun kana pagawean kapamimpinan imam. Tapi dina mangsa pambarontakan anak sapi emas, ngan kaom Léwi anu nangtung di pihak Musa dina nyanghareupan pambarontakan éta. Ku lantaran kasatiaan maranéhna, Allah ngabatalkeun rencana-Na yén unggal cikal ti unggal kaom bakal didedikasikeun kana kapamimpinan imam, sarta Anjeunna ngaliwatan kaom-kaom séjén tuluy masrahkeun ka kaom Léwi hak éksklusif kana kapamimpinan imam. Nalika utusan perjangjian nyucikeun putra-putra Léwi, éta ngalambangkeun hiji sajarah di mana hiji umat perjangjian anu baheula keur disisihkeun pikeun hiji umat perjangjian anu anyar. Kitu halna kajadian ka Yohanes Pambaptis, ka golongan Millerite, sarta bakal kajadian ka saratus opat puluh opat rébu. Ti taun 1840 nepi ka 1844 hiji prosés panyucian dimimitian ku perkara ujian tina amanat nubuat anu geus dipasrahkeun ka William Miller. Ieu ngantarkeun ka Gusti sumping ngadadak ka Bait-Na dina 22 Oktober 1844, tapi prosés panyucian éta henteu réngsé nepi ka taun 1863.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
Nubuat Daniel 8:14, “Dugi ka dua rebu tilu ratus poé; satuluyna Bait Suci bakal disucikeun,” kitu deui amanat malaikat kahiji, “Sieun ka Allah, sarta pasihan kamulyaan ka Mantenna; sabab geus sumping waktuna pangadilan-Na,” duanana nuduh ka palayanan Kristus di Tempat Nu Mahasuci, ka pangadilan panalungtikan, lain ka datangna Kristus pikeun nebus umat-Na jeung ngancurkeun jalma-jalma jahat. Kasalahan téh lain aya dina pangitungan mangsa-mangsa nubuat, tapi dina kajadian anu bakal lumangsung dina ahir 2300 poé. Ku lantaran kasalahan ieu jalma-jalma anu percaya ngalaman kuciwa, sanajan kitu sagala anu geus diramalkeun ku nubuat, jeung sagala anu ku Kitab Suci maranéhna boga dasar pikeun diarep-arep, geus kalaksanakeun. Dina waktu anu sarua nalika maranéhna keur ngarandegkeun kagagalna pangharepan maranéhna, kajadian anu geus diramalkeun ku amanat éta sabenerna geus lumangsung, sarta éta kudu digenepan saméméh Gusti tiasa nembongan pikeun maparin ganjaran ka abdi-abdi-Na.
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Kristus parantos sumping, lain ka bumi, sakumaha anu maranéhna ngarepkeun, tapi, sakumaha anu geus diprayogikeun dina perlambang, ka tempat anu pangsucina di Bait Allah di sawarga. Anjeunna digambarkeun ku nabi Daniel minangka sumping dina mangsa ieu ka Anu Jumeneng Ti Baheula Kénéh: ‘Kuring nempo dina titingalian peuting, jeung, tingali, aya saurang saperti Putra manusa datang jeung mega-mega langit, sarta sumping’—lain ka bumi, tapi—’ka Anu Jumeneng Ti Baheula Kénéh, sarta Anjeunna dibawa ngadeukeutan ka payuneun Anjeunna.’ Daniel 7:13.
“This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
“Kadatangan ieu ogé geus diramalkeun ku nabi Malakhi: ‘Gusti, anu ku maraneh dipilari, bakal ngadadak sumping ka Bait-Na, nya eta Utusan perjangjian, anu ku maraneh dipikaresep: behold, Anjeunna bakal sumping, saur PANGERAN semesta alam.’ Malakhi 3:1. Kadatangan Gusti ka Bait-Na teh datangna ngadadak, henteu disangka-sangka, ku umat-Na. Maranehna henteu ngarepkeun Anjeunna aya di dinya. Maranehna nyangka Anjeunna bakal sumping ka bumi, ‘dina seuneu nu hurung-hurung ngalaksanakeun pamales ka jalma-jalma anu henteu nyaho ka Allah, jeung anu henteu nurut kana Injil.’ 2 Tesalonika 1:8.
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Tapi bangsa éta can acan siap pikeun patepang jeung Pangéran maranéhna. Masih aya hiji karya pangsiapan anu kudu diréngsékeun pikeun maranéhna. Cahaya kudu dipasihkeun, ngarahkeun pikiran maranéhna ka Bait Allah di sawarga; sarta nalika ku iman maranéhna nuturkeun Imam Agung maranéhna dina palayanan-Na di dinya, kawajiban-kawajiban anyar bakal diungkabkeun. Hiji pesen peringatan jeung pangajaran anu séjén kudu dipasihkeun ka garéja.
“Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
“Nyaur nabi: ‘Saha anu bisa tetep nangtung dina poé kadatangan-Na? Jeung saha anu bakal tahan nangtung waktu Anjeunna nembongan? Sabab Anjeunna téh kawas seuneu nu nyucikeun logam, jeung kawas sabun tukang ngabodaskeun lawon; jeung Anjeunna bakal calik minangka nu nyucikeun jeung ngamurnikeun pérak; sarta Anjeunna bakal ngamurnikeun putra-putra Lewi, jeung nyaring maranéhna kawas emas jeung pérak, sangkan maranéhna tiasa ngahaturkeun ka PANGERAN hiji kurban dina kayaktian.’ Maleakhi 3:2, 3. Jalma-jalma anu hirup di bumi nalika pangantaraan Kristus eureun di Bait Suci nu di luhur kudu nangtung di payuneun Allah anu suci tanpa panganteur. Jubah maranéhna kudu taya cacad, tabiat maranéhna kudu dimurnikeun tina dosa ku getih panyiprat. Ku rahmat Allah jeung ku usaha maranéhna sorangan anu rajin, maranéhna kudu jadi nu meunang kameunangan dina peperangan ngalawan kajahatan. Bari pangadilan panalungtikan keur lumangsung di sawarga, bari dosa-dosa jalma-jalma percaya anu tobat keur dipupus tina Bait Suci, kudu aya hiji pagawean husus pikeun ngamurnikeun, nyaéta miceun dosa, di antara umat Allah di bumi. Ieu pagawean dipidangkeun leuwih écés dina amanat-amanat Wahyu 14.”
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Lamun ieu pagawéan geus réngsé kalaksanakeun, para pangiring Kristus bakal siap pikeun pintonana-Na. ‘Mangka kurban Yuda jeung Yerusalem bakal pikaresepeun ka PANGERAN, saperti dina poé-poé baheula, jeung saperti dina taun-taun anu tiheula.’ Malakhi 3:4. Mangka gareja anu ku Gusti urang, dina waktos datangna-Na, rek ditarima ku Anjeunna ka diri-Na sorangan, bakal jadi hiji ‘gareja anu mulya, anu taya cacadna, taya kerutna, atawa naon baé anu sarupa kitu.’ Epesus 5:27. Mangka manéhna bakal katémbong ‘muncul lir isuk-isuk, éndah lir bulan, caang lir panonpoé, jeung matak sieun lir pasukan anu mawa umbul-umbul.’ Kidung Agung 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
Salian ti datangna Gusti ka Bait-Na, Maleakhi ogé ngaramalkeun kadatangan-Na anu kadua, nyaéta datangna-Na pikeun ngalaksanakeun pangadilan, ku ieu kecap: “Jeung Kami bakal ngadeukeutan ka maraneh pikeun pangadilan; jeung Kami bakal jadi saksi anu gancang ngalawan tukang sihir, jeung ngalawan nu jinah, jeung ngalawan nu sumpah palsu, jeung ngalawan jalma-jalma anu nindes pagawe upahan dina gajihna, randa, jeung nu teu boga bapa, sarta anu nyasabkeun urang asing tina hakna, sarta henteu sieun ka Kami, saur PANGERAN semesta alam.” Maleakhi 3:5. Yudas ngarujuk kana adegan anu sarua nalika manéhna nyebutkeun, “Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.” Yudas 14, 15. Datangna ieu, jeung datangna Gusti ka Bait-Na, mangrupakeun kajadian anu béda jeung papisah.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.
“Kadatangan Kristus salaku Imam Agung urang ka tempat nu Mahasuci, pikeun ngabersihan tempat suci, anu dipintonkeun dina Daniel 8:14; kadatangan Putra manusa ka Nu Sepuh Poe, sakumaha dipidangkeun dina Daniel 7:13; sarta kadatangan Gusti ka Bait-Na, anu geus dinubuatkeun ku Malakhi, mangrupakeun pedaran ngeunaan kajadian anu sarua; sarta ieu ogé digambarkeun ku kadatangan panganten lalaki ka pangantenan, sakumaha dipedar ku Kristus dina misil sapuluh parawan, dina Mateus 25.” The Great Controversy, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Aya opat “kadatangan” anu kasebut dina paragraf panungtung, sarta éta sadayana téh kadatangan anu sarua anu dilambangkeun ku opat cara anu béda. Salah sahiji “kadatangan” éta nyaéta misil ngeunaan sapuluh parawan.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kaula sok dirujuk kana misil sapuluh parawan, lima di antarana wijaksana, sarta lima deui bodo. Misil ieu parantos jeung baris ditepikeun nepi ka unggal jéntréna, sabab éta miboga panerapan anu husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, parantos kacumponan jeung baris terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Upami opat “kadatangan” éta “mangrupa gambaran tina kajadian anu sarua,” mangka opat “kadatangan” éta anu geus kacumponan dina mimiti Adventisme dina gerakan Millerite, “bakal kacumponan” deui “nepi ka hurup-hurupna pisan” dina gerakan Éliah di ahir Adventisme.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller jeung kaum Milleris téh mangrupakeun wawakil tina amanat malaikat kahiji, jeung dina petikan anu sarua tina Early Writings anu kakara ku urang dicutat, amanat malaikat kahiji miboga ciri-ciri anu sarua pisan jeung Yohanes Pembaptis. Urang geus nyutat petikan anu nyebutkeun yén jalma-jalma anu nolak amanat Yohanes Pembaptis moal bisa narima mangpaat tina pangajaran Isa. Dina paragraf saterusna anjeunna nyebutkeun, “Jalma-jalma anu nolak amanat kahiji moal bisa narima mangpaat tina amanat kadua; kitu deui maranéhna teu meunang mangpaat tina ceurik tengah wengi, anu dimaksudkeun pikeun nyiapkeun maranéhna sangkan ku iman bisa asup babarengan jeung Isa ka tempat anu Mahakudus dina Bait Suci sawarga.” Boh William Miller boh Yohanes Pembaptis ngawakilan pakakas panghakiman.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Upama maranéhna duaan henteu mucunghul, turunan-turunan maranéhna masing-masing moal dipertanggungjawabkeun lantaran nampik cahaya. Allah ngagunakeun dua utusan éta pikeun nyabut jubah dosa Laodikea, sarta ku kituna némbongkeun katelanjangan Laodikea ti umat pilihan baheula, ku ngawanohkeun hiji amanat anu, boh ditarima boh ditolak, bakal dipaké dina panghukuman minangka lambang yén saurang nabi geus aya di antara maranéhna. Sajarah taun 1840 nepi ka 1844 ditipikeun ku seuneu anu turun kana kurban Elia di Gunung Karmel. Nabi anu sajati geus dibédakeun ti nabi-nabi palsu.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Urang geus nepi ka titik anu merenah pikeun ngajentrekeun prosés panyucian anu terus lumangsung sanggeus 22 Oktober 1844. Sister White nyatakeun yén sanggeus 22 Oktober 1844 “umat téh can acan siap patepung jeung Gustina. Kénéh aya hiji pagawean panyiapan anu kudu dirampungkeun pikeun maranéhna. Caang kudu dipaparinkeun, anu ngarahkeun pikiran maranéhna ka Bait Allah di sawarga; jeung nalika maranéhna ku iman nuturkeun Imam Agung maranéhna dina palayanan-Na di dinya, kawajiban-kawajiban anyar bakal diungkabkeun. Hiji pesen panggeuing jeung pangajaran deui kudu dipasihkeun ka gareja.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Nalika Adventisme nolak “tujuh kali” dina Imamat dua puluh genep anu ku Daniel disebut “sumpah” Musa, maranéhna kaleungitan kamampuhan pikeun ngakuan yén prosés panyucian téh neraskeun saluareun pagawean awal maranéhna dina ngartos bebeneran-bebeneran anu patali jeung dibukana pangadilan.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Urang baris ngabahas prosés panyucian anu neraskeun ieu dina artikel salajengna, sarta mimiti ngajajarkeun tanduk Protestanisme sajati anu ditampi ku Adventisme Millerite dina taun 1840-an jeung tanduk Republikanisme.