We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
Urang keur nangtukeun taun 1863 minangka titik pangtés panungtungan dina runtuyan pangtés anu dimimitian dina kasusah ageung taun 1844. Bagian logika kahiji urang nyaéta kanyataan yén gerakan Millerite réngsé nalika gareja Advent Poé Katujuh didaptarkeun sacara sah ka pamaréntah Amérika Serikat dina taun éta kénéh. Gerakan anu sacara nubuat dimimitian dina taun 1798, réngsé dina taun 1863.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Ilham méré nyahoan urang yén nalika malaikat anu perkasa dina Wahyu dalapan welas turun dina 11 Séptémber 2001, éta kajadian geus dipralambangkeun dina gerakan Millerit nalika malaikat dina Wahyu sapuluh turun. Gerakan kaum Millerit dimimitian dina waktos ahir taun 1798, nalika tetempoan ngeunaan walungan Ulai dina Daniel pasal dalapan jeung salapan dibuka segélna. Gerakan saratus opat puluh opat rébu dimimitian dina waktos ahir taun 1989, nalika tetempoan ngeunaan walungan Hidékel dina tilu pasal panungtungan kitab Daniel dibuka segélna.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Duanana mangsa tungtung dimimitian ku hiji pamisahan anu lumangsung saeutik-saeutik antara umat pilihan baheula jeung jalma-jalma dina gerakan sajarah maranéhna masing-masing. Nalika aturan utama tina unggal sajarah dikonfirmasi sacara umum, malaikat tina unggal sajarahna masing-masing turun. Amanat, gerakan, jeung utusan téh mangrupa pakakas anu ku Gusti dipaké dina unggal sajarahna masing-masing pikeun némbongkeun dosa umat pilihan baheula; sabab sakumaha Kristus ngajar ngeunaan pagawean-Na, lamun Anjeunna henteu sumping, urang Yahudi anu resep ngabantah dina sajarah éta moal boga dosa. Utusan, amanat, jeung gerakan téh mangrupa pakakas pangadilan anu bakal nyekel umat pilihan baheula supaya tanggung jawab lantaran nolak cahaya anu maju saeutik-saeutik dina sajarah maranéhna masing-masing, sarta nalika malaikat turun, éta nandaan yén prosés pangadilan ka umat tina perjangjian baheula geus keur lumangsung. Pakakas pangadilan éta diidéntifikasi nalika para nabi anu ngagambarkeun sajarah éta ngadahar amanat anu dipasrahkeun ka maranéhna ku Gusti. Nalika maranéhna ngadahar amanat éta, tuluy maranéhna mawa amanat éta ka umat pilihan baheula anu digambarkeun minangka umat anu beuheungna teuas jeung doraka, anu moal ngadéngé sarta moal tobat. Sakali malaikat turun jeung amanat geus didahar, pangadilan ka umat anu doraka dimimitian.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Urang keur nerapkeun prosés pangadilan Israil baheula sakumaha digambarkeun dina kitab Bilangan kana sajarah gerakan Millerite, jeung tungtungna urang baris nerapkeun prosés pangujian ieu kana gerakan saratus opat puluh opat rébu. Perlambang angka “sapuluh” kudu ditangtukeun ku kontéks petikan tempat éta dipaké.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Runtuyan sapuluh pangujian dimimitian dina mangsa kuciwa, boh di Laut Beureum pikeun Israil baheula boh dina 22 Oktober 1844 pikeun kaum Millerit. Sister White nandakeun kayaktian-kayaktian “landmark” anu dibukakeun dina mangsa éta, dimimitian ku naon anu ku anjeunna disebut “the passing of time.” Kuciwana urang Ibrani nya éta ancaman bala tentara Fir’aun. Kurangna iman kana kakawasaan Allah dina diri urang Ibrani nembongan dina tanggapan maranéhna kana kasieun ka bala tentara musuhna, sakumaha kajadian deui dina pangujian kasapuluh anu pamungkas. Yesus ngagambarkeun tungtung ti mimiti, ku kituna kasieun ka para raksasa di Tanah Jangji anu diidentifikasi ku sapuluh mata-mata téh mangrupa kasieun anu sarua anu ogé geus nimbulkeun kuciwana maranéhna di Laut Beureum. Pangujian kasapuluh anu pamungkas pikeun gerakan Millerit bakal mangrupa hiji nubuat waktu, sakumaha 22 Oktober 1844.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Kuciwa gedé dina pangujian nu maju dina sajarah kaum Millerit nandaan mimiti hiji sajarah anu geus écés dilambangkeun ku pangluputan Israil baheula ti Mesir. Dimimitian di Laut Beureum aya runtuyan sapuluh pangujian, sarta pangujian nu panungtung bakal ngagambarkeun pangujian nu kahiji. “Lewatna waktu” dina kuciwa gedé éta timbul ku salah paham kana hiji nubuat waktu. Pangujian nu panungtung dina prosés pangujian pikeun Israil rohani bakal sarua jeung nu kahiji. Dina taun 1863, para pamingpin Israil harfiah milih balik deui kana metodologi Alkitabiah milik jalma-jalma anu kakara ku maranéhna diidentipikasi minangka putri-putri Roma, sarta nolak, atawa bisa ogé disebut, salah ngarti kana nubuat waktu nu pangpanjangna dina Alkitab. Ahir tina sapuluh pangujian boh dina Israil harfiah boh dina Israil rohani dilambangkeun ku awalna. Jeung dina ahirna, dina duanana kajadian éta, para pambrontak némbongkeun kahayang pikeun balik deui ka tempat anu kakara baé maranéhna dipaluputkeun ti dinya.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Ku nolak tujuh waktu dina Imamat dua puluh genep, Adventisme Laodikea nyiptakeun hiji dilema nubuat anu teu ku maranéhna kungsi dipiharep. Nepi ka ayeuna maranéhna tacan sanggup ngabéréskeun éta dilema, sanajan maranéhna ngasongkeun rupa-rupa dongéng minangka usaha pikeun ngalakukeunana. Eta dilema aya dina ayat anu ku Sister White diidéntifikasi minangka dasar jeung tihang puseur Adventisme.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Kitab Suci anu, leuwih ti sakumna nu lianna, geus jadi boh dasar boh tihang puseur tina iman Advent, nya éta pernyataan kieu, ‘Nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun.’ [Daniel 8:14.]” The Great Controversy, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
Adventisme ngabogaan loba nu dicarioskeun ngeunaan ayat kaopat welas, tapi maranéhna teu kungsi nyanghareupan panitén anu pangheulana pisan anu kuduna dilakukeun ngeunaan ayat éta. Panitén éta nyaéta yén ayat kaopat welas téh mangrupa hiji “jawaban”. Hiji jawaban teu miboga harti, upama éta teu ngawengku patalékan anu nimbulkeun éta jawaban. Ayat katilu welas teu bisa, boh sacara logis, gramatikal, boh kalayan nalar anu merenah, dipisahkeun tina ayat kaopat welas, sabab ayat katilu welas téh patalékanna, sedengkeun ayat kaopat welas téh jawabanana.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Patarosan éta, lamun ditepikeun sacara bener jeung adil, ngahasilkeun harti anu kacida béda pikeun ayat opat welas tibatan anu diajarkeun ku Adventisme. Ieu lain hartina yén ayat opat welas téh lain “pondasi jeung tihang puseur tina iman Advent,” sabab mémang kitu. Ieu ngandung harti yén nalika Adventisme salah ngartos sarta nyingkirkeun tujuh mangsa dina taun 1863, maranéhna teu sanggup ngajentrekeun sacara lengkep naon sabenerna harti ayat opat welas. Dina Kitab Suci, satengah bebeneran lain bebeneran. Lamun dipikaharti kalayan bener, patarosan dina ayat tilu welas nungtut pangakuan kana nubuat anu nandaan panyucian tempat suci anu geus diinjak-injak, sarta ogé pangakuan kana nubuat anu nandaan panginjak-injakan ka balatentara. Nubuat dua rébu tilu ratus taun nyangkem ‘tempat suci’ jeung nubuat dua rébu lima ratus dua puluh taun nyangkem ‘balatentara’.
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Pikeun ngajelaskeun patalina dua ayat éta diperlukeun hiji ulikan anu panjang, anu teu ku sim kuring dihaja dipigawé heula dina ieu runtuyan tulisan. Ieu hal-hal geus sababaraha kali dibahas sapanjang taun-taun, sarta tiasa kapanggih dina runtuyan Habakkuk’s Tables. Sim kuring masih keur ngabahas perlambangan Élia sarta hoyong ngaréngsékeun heula éta kayaktian.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
William Miller téh Élia dina awal Adventisme, sarta panemuan kahijina nya éta ngeunaan tujuh mangsa dina Imamat dua puluh genep, ku sabab kitu panolakan kana éta bebeneran dina taun 1863 téh mangrupakeun panolakan kana amanat Élia. Dina ieu titik, sim kuring keur nyangkem sipat Alfa jeung Omega anu nandaan tungtung ku awalna. Ujian pamungkas pikeun Israél baheula geus digambarkeun dina ujian anu kahiji. Duanana ujian ngagambarkeun kasieun yén bangsa-bangsa kapir téh leuwih kuat batan Allah. Ujian anu kasapuluh, ku lantaran sarua dina prinsipna, jauh leuwih ngalawan tibatan ujian anu kahiji, sabab sajarah kameunangan Allah dina ujian anu kahiji sakuduna geus ngahasilkeun kayakinan anu ajeg dina diri para barontak. Maranéhna nembongkeun panolakanana ka Allah sanajan bukti kakawasaan-Na jauh leuwih loba tibatan anu maranéhna kagungan di Laut Beureum. Adventisme Millerit, dina taun 1863, geus nerangkeun naha kuciwa anu gedé téh mangrupa karya Allah anu kawasa, tapi maranéhna tetep mutuskeun pikeun milih hiji kapten sarta mulang deui ka Mesir, sarta nolak amanat anu ku Daniel disebut “sumpah” Musa anu geus dilambangkeun ku Élia.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Tinimbang nyéépkeun waktos pikeun ngébréhkeun bukti-bukti ngeunaan sahna tujuh waktu minangka hiji nubuat waktu, kuring maksud ngagunakeun logika anu basajan pikeun ngabuktikeun kasahanna ku cara anu séjén. Pikeun gerakan anu dimimitian dina taun 1798, ujian panungtungan taun 1863 ogé bakal ngawakilan ujian panungtungan pikeun gerakan malaikat anu kawasa dina Wahyu dalapan welas. Ilham parantos écés pisan ngeunaan naon ari ujian panungtungan pikeun duanana gerakan éta.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
“Iblis teh ... terus-terusan nyorongkeun nu palsu—pikeun nyasabkeun tina bebeneran. Panipuan pangahirna pisan ti Iblis nyaéta pikeun ngajadikeun kasaksian Roh Allah taya gunana. ‘Lamun euweuh tetenjoan, umat binasa’ (Siloka 29:18).” Selected Messages, buku 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Teu aya cara anu jujur pikeun nyangking tulisan-tulisan Ellen White tuluy ngusulkeun yén anjeunna henteu sapinuhna ngadukung tujuh waktu dina Imamat dua puluh genep. Sister White, sakumaha anu ku urang geus dipikawanoh saméméhna dina tulisan-tulisan ieu sarta kacatet écés dina runtuyan anu judulna Habakkuk’s Tables, langsung ngawartosan ka urang yén Allah nungtun boh bagan 1843 boh bagan 1850. Anjeunna sacara langsung ngajarkeun yén dua tabél éta mangrupa panggenapan tina Habakuk pasal dua. Duanana bagan nandaan tujuh waktu dina Imamat dua puluh genep minangka titik puseur tina tata letak grafisna masing-masing. Dina duanana bagan, garis tujuh waktu éta miboga salib Kristus minangka puseur tina garis nubuat tujuh waktu.
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Sareng kalawan pangrojongna kana dua papan Habakkuk, anjeunna geus sababaraha kali nyatet yén urang kudu terus nampilkeun amanat anu geus dipidangkeun ti taun 1840 nepi ka 1844, sarta unggal ahli sajarah Advent anu ngabahas kumaha kaum Millerite ngamajukeun amanat anu aranjeunna wartakeun, netelakeun yén maranéhna ngagunakeun bagan 1843. Henteu ngan ukur anjeunna ngadukung amanat-amanat anu digambarkeun dina bagan-bagan éta, sarta maparin piwuruk ka umat Allah sangkan terus nampilkeun amanat anu sarua pisan sakumaha anu dipidangkeun dina sajarah éta, anjeunna ogé nyayogikeun sababaraha petikan anu ngingetkeun yén amanat-amanat éta bakal diserang sapanjang sajarah umat sésa Allah. Nalika anjeunna ngingetkeun ngeunaan serangan-serangan éta, anjeunna terus-terusan netelakeun yén éta téh pagawéan para pangjaga Allah pikeun ngabéla bebeneran-bebeneran éta pisan.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Lamun bagan-bagan éta teu leres, mangka pesen-pesen anu ku éta digambarkeun sacara grafis ogé teu leres. Lamun pesen anu diproklamasikeun ku kaum Millerit ti taun 1840 nepi ka 1844 teu leres, mangka panetepan Ellen White anu terus-terusan yén pesen Millerit téh pondasi ogé teu leres. Lamun pesen-pesen éta teu leres, parentah-parentahna anu terus diulang pikeun tetep nampilkeun bebeneran-bebeneran anu sarua éta téh naséhat palsu. Lamun pesen kaum Millerit henteu ngawakilan pondasi-pongdasi anu kudu dipiara jeung dijaga tina serangan-serangan satanis, mangka naséhat-naséhat éta ogé sesat. Nepi ka ngahontal kacindekan yén sakabéh perkara anu pakait jeung pesen Éliah dina sajarah éta téh sesat, écés bakal némbongkeun yén Ellen White téh nabi palsu.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Adventisme modéren masih ngajar dina Seminar Wahyu maranéhna yén garéja sésa bakal miboga Roh Nubuat, anu mangrupa kasaksian Yesus, tapi tangtu baé maranéhna henteu nyaritakeun ka jalma-jalma anu keur diupayakeun supaya asup kana kaanggotaan garéja yén maranéhna sapinuhna nolak pangrojong jeung pépéling Ellen White anu patali jeung bebeneran-bebeneran dasar sarta sajarah awal éta. Naon hartina petikan di handap ieu pikeun anjeun?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Urang teu boga nanaon anu kudu dipikasieun pikeun mangsa nu bakal datang, iwal lamun urang poho kana jalan kumaha Gusti geus nungtun urang, jeung kana pangajaran-Na dina sajarah urang baheula.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
Dina taun 1863, gerakan Millerite ngahontal hiji kacindekan sarta ngadaptar minangka badan hukum ka pamaréntah anu ahirna bakal ngawangun hiji gambar pikeun kapapaan, anu numutkeun définisi Ellen White nyaéta ngahijina garéja jeung nagara.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Dina gerakan-gerakan anu ayeuna keur lumangsung di Amérika Sarikat pikeun ngajamin rojongan nagara ka lembaga-lembaga jeung prak-prakan garéja, urang Protestan keur nuturkeun tapak-lampah kaum papis. Malah leuwih ti éta, maranéhna keur muka panto pikeun Kapapaan supaya meunang deui di Amérika Protestan kakawasaan pangluhurna anu geus leungit ku manéhna di Dunya Heubeul.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
Dina prasangka yén pakaitna sacara légal jeung pamaréntah téh mangrupa bagian tina kabutuhan pikeun ngatur organisasi, dina mangsa nalika nonoman bangsa éta keur diwajibkeun asup kana pancuran getih anu katelah Perang Sipil, gerakan kaum Millerite réngsé. Dina taun 1863, boh ngaliwatan hiji tulisan anu dicitak boh ngaliwatan hiji bagan anyar, gareja Advent Poé Katujuh nampik nubuat ngeunaan perbudakan anu ku Daniel disebut sumpah Musa. Dina taun 1850, Gusti parantos nungtun umat-Na pikeun nyieun tabel kadua Habakuk, sarta ngabenerkeun kasalahan anu ku Anjeunna parantos ditahan ku panangan-Na dina tabel 1843. Bagan anu diparéntahkeun dina taun 1850 pinuh ngalaksanakeun tujuanana, sabab Ellen White nyarios yén manéhna ningali “yén Allah aya dina pamedalan bagan éta,” bari ogé netelakeun yén bagan 1850 téh diidentifikasi dina Habakuk pasal dua.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
Tujuan bagan taun 1850 téh sarua jeung bagan taun 1843. Éta dimaksudkeun jadi pakakas panginjilan anu dipaké pikeun nampilkeun pekabaran malaikat katilu ka dunya anu keur nyanghareupan maot. Dina taun 1863, éta pekabaran dipiceun. Prosés pangujian anu diparibasa ku prosés pangujian anu dimimitian di Laut Beureum, dimimitian ku nubuat waktu anu ngaidentipikasi tempat suci anu bakal diinjak-injak dina ayat katilu welas tina Daniel dalapan, sarta prosés pangujian éta réngsé ku nubuat waktu anu ngaidentipikasi pasukan anu bakal diinjak-injak dina ayat katilu welas tina Daniel dalapan.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Tuluy kuring ngadangu hiji nu suci keur nyarita, sarta hiji deui nu suci nimbalan ka nu suci anu keur nyarita éta, “Sabaraha lilana ieu tetenjoan ngeunaan kurban sapopoé, jeung kajahatan anu ngadatangkeun karuksakan, nepi ka tempat suci jeung balad téh dipasrahkeun pikeun diinjak-injak?” Sarta anjeunna nimbalan ka kuring, “Nepi ka dua rébu tilu ratus poé; satuluyna tempat suci bakal disucikeun.” Daniel 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Prosés pangujian anu dimimitian dina 22 Oktober 1844 ngandung tandatangan Alfa jeung Omega. Mimiti éta prosés pangujian téh mangrupa hiji nubuat waktu anu ngalambangkeun tempat suci anu baris ditincak-tincak. Éta téh hiji nubuat anu ngahasilkeun caang anu gedé nalika kalaksanakeunana. Prosés pangujian anu réngsé dina 1863 ngandung tandatangan Alfa jeung Omega. Ahir éta prosés pangujian téh mangrupa hiji nubuat waktu anu ngalambangkeun pasukan anu baris ditincak-tincak. Éta téh hiji nubuat anu dirarancang pikeun ngahasilkeun caang anu gedé nalika kalaksanakeunana. Éta mangrupa hiji nubuat waktu anu dipidangkeun ku Élia dina sajarah éta, sarta nalika ditolak jeung disisihkeun, éta ngahasilkeun poék anu gedé.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Jeung ieu téh panghukuman éta: yén cahaya geus datang ka dunya, tapi manusa leuwih mikanyaah ka gelap batan ka cahaya, lantaran kalakuan maranéhna jahat. Yohanes 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Logika anu ku kuring badé dipaké pikeun mungkas ieu artikel téh nyaéta anu parantos ku kuring dicatet saméméhna. Naha Allah ngaliwatan Ellen White ngesahkeun bagan taun 1843 jeung 1850?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Kuring parantos ningali yén bagan taun 1843 téh dipaparin pituduh ku panangan Gusti, sarta yén éta henteu kedah dirobih; yén angka-angkana téh sakumaha anu dipikahoyong ku Mantenna; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu tiasa ningali éta, dugi ka panangan-Na dipiceun.” Early Writings, 74.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.
“Kuring ningali yén Allah aya dina medalna bagan ku Sadérék Nichols. Kuring ningali yén aya hiji nubuat ngeunaan bagan ieu dina Alkitab, jeung lamun bagan ieu dimaksudkeun pikeun umat Allah, lamun éta cekap pikeun hiji jalma mangka cekap ogé pikeun nu séjén, jeung lamun aya saurang anu meryogikeun bagan anyar anu digambar dina ukuran anu leuwih gedé, sakumna ogé sarua meryogikeunana.” Manuscript Releases, nomor 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
Naha ku Allah ngaliwatan Ellen White ngarojong amanat anu ditepikeun ku kaum Millerite dina sajarah taun 1840 nepi ka 1844?
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Allah teu maparin ka urang hiji amanat anu anyar. Urang kudu ngawartakeun amanat anu dina taun 1843 jeung 1844 parantos ngaluarkeun urang ti garéja-garéja séjén.” Review and Herald, 19 Januari 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“Gusti maréntahkeun ka urang sangkan mikeun waktu jeung tanaga urang kana padamelan ngawawarkeun ka jalma-jalma éta pangandika-pangandika anu ngagerakkeun lalaki jeung awéwé dina taun 1843 jeung 1844.” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Sakumna éta pesen anu dipasihkeun ti taun 1840–1844 kudu dijadikeun kuat ayeuna, sabab aya loba jalma anu geus leungit panungtun. Eta pesen-pesen kudu ditepikeun ka sakumna garéja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristus ngandika, ‘Begja mripatira, awit padha weruh; lan kupingira, awit padha krungu. Satemené Aku pitutur marang kowé, manawa akèh para nabi lan wong-wong mursid padha kepéngin ndeleng perkara-perkara kang padha kokdeleng iku, nanging ora padha ndeleng; lan krungu perkara-perkara kang padha kokrungu iku, nanging ora padha krungu’ [Matius 13:16, 17]. Begja mripat kang nyumurupi perkara-perkara kang kasumurupan ing taun 1843 lan 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pesen éta geus dipasihkeun. Jeung teu meunang aya panundaan dina ngulang deui éta pesen, sabab tanda-tanda jaman keur tumerap; pagawéan panutup kudu diréngsékeun. Hiji pagawéan anu agung bakal dilakukeun dina waktu anu pondok. Moal lila deui hiji pesen bakal dipasihkeun ku panangtuan Allah anu bakal ngagedéan jadi sora anu tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun méré kasaksianana.” Manuscript Releases, jilid 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Kayaktian-kayaktian anu ku urang ditarima dina taun 1841, ’42, ’43, jeung ’44 ayeuna kudu diulik jeung diproklamasikeun. Amanat malaikat kahiji, kadua, jeung katilu dina mangsa nu bakal datang bakal diproklamasikeun ku sora tarik. Eta bakal ditepikeun kalayan tekad anu daria sarta dina kakawasaan Roh.” Manuscript Releases, volume 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Urang ngartos kana kalemahan jeung kakuranggedéan pagawean dina mangsa ayeuna. Urang parantos miboga hiji pangalaman. Dina ngalaksanakeun pagawean anu parantos dipasrahkeun ku Allah ka urang, urang tiasa maju kalayan pinuh ku kayakinan, yakin yén Mantenna bakal janten kakawasaan jeung kamampuh urang. Mantenna bakal nyarengan urang dina taun 1906, sakumaha Mantenna nyarengan urang dina taun 1841, 1842, 1843, jeung 1844.” Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Jalma-jalma anu nangtung minangka guru jeung pamingpin di lembaga-lembaga urang kudu pageuh dina iman jeung dina asas-asas amanat malaikat nu katilu. Allah mikahayang umat-Na nyaho yén urang boga amanat éta sakumaha Anjeunna geus maparinkeun ka urang dina taun 1843 jeung 1844.” General Conference Bulletin, 1 April 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Panggeuing éta geus sumping: Teu meunang aya nanaon diasupkeun anu bakal ngaganggu pondasi iman anu ku urang geus dijadikeun dasar pangwangunan ti saprak amanat éta sumping dina taun 1842, 1843, jeung 1844. Kuring aya dina ieu amanat, sarta ti harita nepi ka ayeuna kuring geus nangtung di hareupeun dunya, satia kana caang anu geus dipasihkeun ku Allah ka urang. Urang henteu boga niat pikeun ngageserkeun suku urang tina panggung tempat éta diteundeun, nalika sapoé-sapoé urang neangan Gusti kalayan doa anu daria, milarian caang. Naha maranéh nyangka yén kuring bisa ninggalkeun caang anu geus dipasihkeun ku Allah ka kuring? Éta kudu jadi saperti Batu Karang Jaman. Éta geus nungtun kuring ti saprak éta dipasihkeun.” Review and Herald, April 14, 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
Naha Allah ngaliwatan Ellen White ngingetkeun umat-Na supaya nangtayungan diri tina serangan-serangan anu bakal ngaruksak bebeneran-bebeneran sajarah Millerite?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“Tetenger-tetenger gedé tina bebeneran, anu némbongkeun ka urang pituduh dina sajarah nubuat, kudu dijaga kalayan taliti, sangkan ulah diruntuhkeun, tuluy digantikeun ku téori-téori anu bakal mawa kabingungan tibatan cahaya anu sajati.” Selected Messages, buku 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“Kiwari Sétan keur neangan kasempetan pikeun ngaruntuhkeun tanda-tanda pituduh bebeneran,—tugu-tugu pangéling anu geus didirikeun sapanjang jalan; sarta urang peryogi pangalaman para pagawé sepuh anu geus ngadegkeun imahna dina batu karang anu panceg, anu boh dina laporan goréng boh dina laporan hadé, tetep satia kana bebeneran.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“Gusti moal kungsi ngantep dunya tanpa jalma-jalma anu mampuh ngabédakeun antara nu hadé jeung nu jahat, kabeneran jeung kateuadilan. Gusti miboga jalma-jalma anu ku Anjeunna geus ditetepkeun pikeun nangtung di barisan panghareup dina pangperangan dina mangsa darurat. Dina mangsa krisis, Anjeunna bakal ngangkat jalma-jalma sakumaha anu ku Anjeunna dilakukeun dina jaman baheula. Para nonoman bakal dipiwarang ngahiji jeung para pangagem panji anu sepuh, sangkan maranéhna dikuatkeun sarta diajar ku pangalaman jalma-jalma satia ieu, anu geus ngaliwatan kacida lobana papaséaan, jeung ka maranéhna, ngaliwatan kasaksian-kasaksian Roh-Na, Gusti geus remen pisan ngandika, bari némbongkeun jalan anu bener sarta ngahukum jalan anu salah. Nalika bahaya-bahaya mucunghul, anu nguji iman umat Allah, para pagawé panaratas ieu kudu nyaritakeun deui pangalaman-pangalaman mangsa katukang, nalika krisis anu sarupa kitu datang, nalika bebeneran dipatalikeun, nalika pamadegan-pamadegan anéh, anu asalna lain ti Allah, diasupkeun.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“Pangalaman para pagawe anu geus yuswa éta diperlukeun ayeuna; sabab Sétan keur ngawas unggal kasempetan pikeun ngadadakkeun teu aya hargana patokan-patokan heubeul,—tugu-tugu pangéling-ngéling anu geus ditegakkeun sapanjang jalan.” Review and Herald, 19 Nopémber 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
Dina taun 1863, gerakan Millerite réngsé ku nampik bebeneran anu kahiji anu ku Élia dina sajarah éta geus dipingpin pikeun ngartos. Ujian panungtunganana dumasar kana dua ayat dina Daniel dalapan anu ngaidéntifikasi panginjak-injakna tempat suci jeung pasukan. Caang ngeunaan tempat suci dibukakeun dina ujian kahiji tina sapuluh ujian, sarta poék dibawa ka atas pasukan dina ujian panungtungan tina sapuluh ujian.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Hiji perkara tangtu: maranéhanana Advent Hari Katujuh anu milih nangtung di handapeun panji-panji Sétan, mimitina bakal ninggalkeun iman maranéhna kana pangéling-ngéling jeung pangwawadian anu aya dina Kasaksian-kasaksian Roh Allah.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Panggero kana pangbakti anu leuwih jero jeung palayanan anu leuwih suci keur ditepikeun, sarta baris terus ditepikeun. Sabagian jalma anu ayeuna keur ngedalkeun saran-saran Iblis bakal sadar deui. Aya jalma-jalma anu nyekel kalungguhan penting pinuh ku kapercayaan anu teu ngartos kana bebeneran pikeun jaman ieu. Ka maranéhna, amanat éta kudu ditepikeun. Lamun maranéhna narima éta, Kristus bakal nampa maranéhna, sarta bakal ngajadikeun maranéhna sasama pagawe jeung Anjeunna. Tapi lamun maranéhna nampik ngadéngé amanat éta, maranéhna bakal nangtung dina pihak handapeun panji hideung Pangeran Poék.”
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Abdi dititah supaya nyarios yén bebeneran anu mulya pikeun mangsa ieu beuki kabuka kalayan leuwih écés ka pikiran manusa. Dina harti anu husus, lalaki jeung awéwé kudu ngadahar daging Kristus jeung nginum getih-Na. Bakal aya kamajuan dina pangarti, sabab bebeneran sanggup mekar terus-terusan. Nu ngamimitian bebeneran ti asal ilahi bakal sumping kana pasamoan anu leuwih raket, malah beuki raket deui, jeung jalma-jalma anu terus ngudag pikeun nyaho ka Mantenna. Nalika umat Allah narima pangandika-Na minangka roti ti sawarga, maranéhna bakal nyaho yén panampian-Na geus disiapkeun saperti isuk-isuk. Maranéhna bakal narima kakuatan rohani, sakumaha awak narima kakuatan jasmani nalika kadaharan didahar.
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Urang henteu ngartos satengahna kana rarancang Gusti dina nyandak urang Israil kaluar tina pangawulaan Mesir, sarta mingpin maranéhna ngalangkungan gurun keusik asup ka Kanaan.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Sabada urang ngumpulkeun sinar-sinar ilahi anu moncorong tina Injil, urang bakal meunang pamahaman anu leuwih écés ngeunaan tatanan agama Yahudi, jeung pangajen anu leuwih jero kana bebeneran-bebeneran pentingna. Panalungtikan urang kana bebeneran can acan lengkep. Urang kakara ngumpulkeun sawatara sinar cahaya. Jalma-jalma anu henteu saban poé jadi murid kana Firman moal mampuh ngajawab pasualan-pasualan dina tatanan agama Yahudi. Maranéhna moal ngartos kana bebeneran-bebeneran anu diajarkeun ku palayanan Bait Allah. Pagawean Allah kahalangan ku pamahaman duniawi kana rencana-Na anu agung. Kahirupan anu bakal datang bakal muka harti hukum-hukum anu ku Kristus, bari kasamur ku tihang méga, dipasihkeun ka umat-Na.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Urang baris neraskeun panalungtikan urang ngeunaan perlambang Élia patalina jeung taun 1863 dina artikel salajengna.