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# Elijah - Number Two

Elia – Nomer Loro

Prophetic Characteristics

Ciri-Ciri Kenabian

Author

Jeff Pippenger

Published

September 27, 2023

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In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.

Ing artikel sadurungé kita wis ngenali Élia minangka sawijining simbol. Selaras karo paugerané William Miller, “simbol” bisa nduwèni luwih saka siji teges. Mulané, Élia minangka simbol uga bisa makili salah siji pérangan saka simbol rangkep loro, yaiku Élia lan Musa. Simbol rangkep loro, Élia lan Musa, lumaku ngliwati sakabèhé kitab Wahyu, lan manawa ana kahanan ora mesthi bab apa sing dilambangaké déning simbol rangkep loro iku, tegese uga ora mesthi bab piwulang ing kitab Wahyu sing kabukak segelé pas sadurungé mangsa pangadilan sih-rahmat katutup. Awit saka iku, saiki kita bakal ngrembug kanthi mligi sawatara ciri kenabian tartamtu sing diidentifikasi karo simbol Élia.

We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.

Kita nduwèni telung seksi utama kanggo netepaké ciri-ciri kenabian mau. Para seksi iku yaiku nabi Élia, Yohanes Pambaptis, lan William Miller, sing déning ilham diidentifikasi minangka pralambang-pralambang sing bisa silih nggantèkaké.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Ewonan wong dituntun kanggo ngrasuk kayekten sing diwartakake déning William Miller, lan para abdi Allah diunggahaké ana ing roh lan pangwasané Élia kanggo martakaké pekabaran mau. Kaya Yohanes, kang dadi peloporé Gusti Yésus, wong-wong sing martakaké pekabaran kang khidmat iki krasa kapeksa kanggo nancepaké kapak ing oyod wit, lan nimbali manungsa supaya ngasilaké woh-wohan sing pantes tumrap pamratobat. Paseksèné dimaksudaké kanggo nggugah lan nggegirisi pasamuwan-pasamuwan kanthi rosa, sarta mbabar watak sejatiné. Lan nalika pepéling kang khidmat supaya mlayu saka bebendu kang bakal teka diumandhangaké, akèh wong sing kagandhèng karo pasamuwan-pasamuwan nampani pekabaran panyaras mau; padha weruh marang kamurtadané, lan kanthi eluh pait saka pamratobat lan kasusahaning jiwa kang jero, padha andhap-asor ana ing ngarsané Allah. Lan nalika Roh Allah tumibeng wong-wong mau, padha mèlu nggemakaké panguwuh, ‘Wediya marang Allah, lan mulyakna Panjenengané; amarga wis tekan wektuné pangadilané.’” Early Writings, 233.

Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.

Élia, Yohanes Pembaptis, lan Miller diparingi roh kang mligi, kang nuntun lan nemtokake pakaryané. Paseksèné “diatur supaya ngugah lan kanthi kuwasa mengaruhi pasamuwan-pasamuwan sarta nduduhaké” “watak sejatiné” pasamuwan-pasamuwan iku. Apa ing jaman Akhab, Yohanes Pembaptis, utawa William Miller, pasamuwan-pasamuwan kang padha diparani iku kabèh padha nduwèni wuta Laodikia kang mangkono jero lan petengé, nganti pesen iku kudu samangsa langsungé kaya nyelehake “kapak ing oyod wit.” Ing kono kalebu pangumuman bab pungkasaning mangsa sih-rahmat, kang ing jaman Yohanes Pembaptis dadi pepeling bab “bebendu” kang “bakal teka.” Pesen Miller, yaiku ngumandhangaké, “Wediya marang Allah lan mulyakna Panjenengané; awit wus tekan jam pangadilané,” uga dadi pepeling bab bebendu kang bakal teka.

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.

> “Swarané Yokanan kaangkat kaya slomprèt. Tugas kang dipasrahaké marang dhèwèké yaiku, ‘Tuduhna marang umat-Ku paneraké, lan marang brayat Yakub dosa-dosané’ (Yésaya 58:1). Dhèwèké ora olèh piwulang kasarjanan saka manungsa. Gusti Allah lan alam wis dadi para guruné. Nanging ana wong siji kang diperlokaké kanggo nyawisaké dalan ana ing ngarsané Kristus, kang cukup kendel kanggo ngunggahaké swarané kaya para nabi jaman kuna, nyeluk bangsa kang wis rusak iku supaya mratobat.” Selected Messages, buku 2, 148.

Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.

Élia mréntahaké supaya angkatané milih ing dina iku apa padha arep ngabdi marang Allah utawa marang Baal, lan angkatan iku ora mangsuli tembung siji waé, kang padha tegesé milih Baal.

> “Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.

> “Ora tau ana kabutuhan kang luwih gedhé marang pepènget lan pamaréntah kang setya, sarta tumindak kang tliti lan jejeg, kajaba ing wektu iki piyambak. Iblis wis mudhun kanthi kakuwatan gedhé, amarga weruh yèn wektuné mung kari cekak. Panjenengané nglimputi jagad iki kanthi dongèng-dongèng kang nyenengaké, lan umat Allah seneng yèn perkara-perkara kang alus diucapaké marang wong-wong mau. Dosa lan piala ora disengiti. Aku dituduhaké yèn umat Allah kudu nindakaké upaya-upaya kang luwih mantep lan temtokaké kanggo nyurung bali pepeteng kang lagi mlebu. Pakaryan Roh Allah kang temen lan nyedhak banget saiki diperlokaké luwih saka sadurungé. Kabodhoan kudu digugah lan dibuwang. Kita kudu tangi saka lesu rohani kang bakal njalari karusakan kita menawa ora kita lawan. Iblis nduwèni pangaribawa kang kuwat lan nguwasani pikiran-pikiran. Para juru martakaké lan umat padha ana ing bebaya supaya ketemun ana ing sisih kakuwataning pepeteng. Saiki ora ana kang diarani kalungguhan netral. Kita kabèh kanthi cetha ana ing sisih kang bener utawa kanthi cetha ana bebarengan karo kang salah. Sang Kristus ngandika: ‘Sapa kang ora nunggil karo Aku, iku nglawan Aku; lan sapa kang ora nglumpukaké bebarengan karo Aku, iku nyebaraké.’” Testimonies, jilid 3, 327.

John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.

Yokanan nyebut “bangsa sing murtad” ing sajarahé minangka “turunan ula beludhak.” Wong-wong Millerit ing pungkasané ngenali bangsa sing murtad ing sajarahé minangka para putri Babil. Apa Élia, Yokanan, utawa Miller, ora siji waé saka telu mau kang theolog. Kabèh mau padha katimbalan saka lumakuning urip saben dina ing kalangan wong lumrah.

> “The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).

> “Kayektèn kaya dene anané ana ing Gusti Yésus, kaya kang dipratelakaké déning Panjenengané nalika Panjenengané kaselimuti méga alus kados bantal, iku satemené kayektèn lan bebener ing jaman kita iki, lan mesthi bakal nganyari budi lan pikirané wong kang nampani, padha temenané kaya wis nganyari budi lan pikiran ing jaman-jaman kapungkur. Kristus sampun ngandika, ‘Manawa wong-wong mau ora ngrungokaké Nabi Musa lan para Nabi, wong-wong mau iya ora bakal kapitulungan pracaya, sanadyan ana wong tangi saka ing antarane wong mati.’ (Lukas 16:31).”

> “As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.

> “Minangka sawijining umat, kita kudu nyawisake dalané Pangéran, ana ing sangisoré pituduh panguwasa Roh Suci, kanggo panyebaran Injil sajroning kasucènipun. Kali banyu gesang iku kudu saya jero lan saya amba sajroning lumakuné. Ing sakèhé paladhènan, ing cedhak lan ing papan-papan ingkang tebih, wong-wong bakal katimbalan saka waluku, lan saka pagawéan dagang kang luwih umum, pakaryan-pakaryan sing akèh ngrebut pikiran, lan bakal didhidhik sesambungan karo wong-wong sing wis duwé pengalaman—wong-wong sing mangertèni kayekten. Lumantar pakaryan Allah kang nggumunaké sanget, gunung-gunung kasusahan bakal dipunicalaké lan dipununcalaké menyang segara. Marilah kita nyambut-gawé kados wong-wong sing wis ngrasakaké kautamaning kayekten kados ingkang wonten ing Gusti Yesus.

> “There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.

> “Ing wektu iki bakal ana rerangkening prakara kang bakal mbabar manawa Gusti Allah iku panguwasa marang kaanan. Kabeneran bakal diwartakake kanthi basa kang cetha lan ora bisa kliru. Wong-wong kang martakake kabeneran bakal ngupaya mbuktèkaké kabeneran iku lumantar urip kang tumata becik lan tindak-tanduk kang saleh. Lan nalika padha nindakaké mangkono, dheweke bakal dadi kuwasa ing mbélani kabeneran, lan ing maringaké marang kabeneran iku panganggon kang mesthi, kaya kang wis kaparingaké déning Gusti Allah.”

> “When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.

> “Nalika para priya, kang wis wanuh lan mulang bebener, nyingkur marang pangerten manungsa, lan ngulungake marang pikiran-pikiran kang kasasar olah-olahan dongengé dhéwé, wis wayahe banget tumrap wong-wong kang biyèn tau dadi buruh ing pakaryan penginjilan, nanging banjur kaseret menyang pangurusan omah mangan, toko pangan, lan cabang-cabang usaha dagang liyané, supaya padha mlebu ing barisan, nyinau Kitab Suciné kanthi temen lan sregep, lan kanthi Sabda Allah ana ing tangané, mbagekake bebener Kitab Suci, yaiku pangan kasukman, kanthi sesarengan karo para malaékat swarga. Pakaryan iki saiki nimbali kanthi sora marang para buruh kang katetepaké déning Allah. Ing kono Mahakwasa bakal ngandika marang gunung-gunung kasangsaran, Kowe padha kapundhut lan kacemplungna menyang segara.” Paulson Collection, 73, 74.

Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.

Elia, Yohanes, lan Miller iku wong-wong sing katimbalan saka “pakaryan” sing “luwih lumrah,” lan kanthi mangkono padha nggambarake wong-wong sing katimbalan saka “pakaryan” kang “luwih lumrah”; awit “para wong” sing biyèn wis mulang kayektèn, ing wekasané “mblènjangi marang pangerten manungsa, lan nyuguhake marang pikiran-pikiran sing kasasaraké panganané dhéwé kang awujud dongèng-dongèng.” Wong-wong lumrah sing katimbalan iku bakal maringi “panrapan sing mesthi” tumrap ramalan Kitab Suci kaya “dene Gusti Allah wis maringaké iku.” Kaping pindho, ing pethikan mau, Sister White nandhai “gunung-gunung” minangka “gunung-gunung kasangsaran.” Pakaryané wong-wong iki nyakup ngasoraké “saben gunung.” Pakaryan sing kaleksanan déning wong-wong lumrah sing katimbalan saka walukuing kaanan sing andhap-asor iku nggambarake pakaryan ngenali metodologi Kitab Suci sing bener, minangka pepadhaning lawan saka panganan dongèng manungsa sing disuguhaké déning para teolog ing jaman iku.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> “Pakaryané Yohanes Pembaptis, lan pakaryané wong-wong sing ing dina-dina pungkasan maju kanthi roh lan pangwasané Élia kanggo nggugah umat saka rasa ora peduliné, ing akèh bab iku padha. Pakaryané iku minangka sawijining pralambang saka pakaryan sing kudu katindakaké ing jaman iki. Kristus bakal rawuh kaping pindho kanggo ngadili jagad kanthi kabeneran. Para utusaning Allah sing nggawa pesen pepènget pungkasan sing kudu kaparingaké marang jagad, kudu nyawisaké dalan tumrap rawuhipun Kristus kaping pindho, kaya déné Yohanes nyawisaké dalan tumrap rawuhipun sing kapisan. Ing pakaryan panyawisan iki, ‘saben lebak bakal kaluhuraké, lan saben gunung bakal direndhahaké; lan sing mlengkung bakal dilurusaké, lan papan-papan kang atos bakal diratakaké,’ awit sajarah bakal kapitulis manèh, lan sepisan manèh ‘kamulyaning Pangéran bakal kawedhar, lan sakabèhé manungsa bakal ndeleng bebarengan; awit cangkemé Pangéran wus ngandika mangkono.’ Southern Watchman, 21 Maret 1905.”

The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.

Ciri-ciri saka telung para pambaru sing diidentifikasi déning Yesaya yaiku saben lembah bakal diluhuraké, saben gunung direndhahaké, sing bengkong bakal dilurusaké, lan panggonan-panggonan sing atos bakal diratakaké. Dalané Pangéran sing disawisaké kanthi ngluhuraké lembah-lembah, ngrendhahaké gunung-gunung, nglurusaké sing bengkong, lan ngratakaké panggonan-panggonan sing atos iku yaiku dalan-dalan lawas.

> The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Ana swarané wong kang sesambat ana ing ara-ara samun: Padakna dalané Pangéran, lurusna ana ing pasamunan dalan gedhé tumrap Gusti Allah kita. Saben lebak bakal diluhuraké, lan saben gunung lan bukit bakal direndhahaké; kang bengkong bakal dilurusaké, lan panggonan kang kasar bakal diratakaké. Lan kamulyaning Pangéran bakal kawedharaké, lan sakèhé manungsa bebarengan bakal nyumurupi iku; awit tutuké Pangéran wis ngandika mangkono. Yesaya 40:3–5.

When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.

Nalika wong-wong Yahudi kang seneng mbantah takon marang Yohanes Pambaptis apa dheweke iku Élia kang bakal teka, dheweke mangsuli yèn dudu, nanging banjur dheweke ngidhentifikasi awake dhewe karo pethikan saka Yesaya.

> And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.

> Lan iki cathetané Yohanes, nalika wong-wong Yahudi ngutus para imam lan wong-wong Lèwi saka Yérusalèm kanggo takon marang dhèwèké, “Sapa kowé?” Dhèwèké banjur ngakoni, lan ora nyélaki; nanging ngakoni, “Aku iki dudu Sang Kristus.” Banjur padha takon marang dhèwèké, “Dadi kepriyé? Apa kowé Élia?” Panjenengané ngandika, “Dudu.” “Apa kowé nabi kuwi?” Panjenengané mangsuli, “Ora.” Mulane padha matur marang dhèwèké, “Sapa kowé? supaya aku bisa mènèhi wangsulan marang wong-wong sing ngutus aku. Apa pangandikamu bab awakmu dhéwé?” Panjenengané ngandika, “Aku iki swarané wong sing sesambat ana ing ara-ara samun, ‘Lurusna dalané Pangéran,’ kaya kang wis dipangandikakaké déning nabi Yésaya.” Yohanes 1:19–23.

The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.

Pepakéaning “dalané Pangéran” ngenali metodologi sing para malaékat tuntunaké marang Miller supaya dipahami lan dienggo, guna nyiyapaké pangerten Alkitab bab “dalan” kang kudu dilakoni déning manungsa. Saben “gunung” kudu direndhahaké, awit gunung-gunung ing ramalan Alkitab makili kayektèn-kayektèn sing ing pandeleng sepisanan katon kakehan angèl kanggo dipahami. Kanggo mangertèni gunung suci kang mulya ing Daniel pasal sewelas ayat patang puluh lima, kang diupaya dikuwasani déning ratu saka lor, iku dipahami kanthi luwih dhisik ngenali gunung suci kang mulya sacara harfiah ing Yerusalem, kang kanthi profètis netepaké tegesé gunung suci kang mulya sacara rohani. Kanggo njlentrehaké gunung sing diidentifikasi minangka Armagedon, kang tegesé gunung Megido, wong kudu marani Megido kang harfiah. Kasangsaran-kasangsaran profètis sing digambarake minangka prakara-prakara kang angèl mau disingkiraké manawa prinsip yèn wiwitaning sawijining prakara nggambaraké pungkasaning prakara iku ditrapaké.

The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.

Metodologi sing diwakili déning Yesaya, dirujuk déning Yohanes, lan dipaparaké déning Miller ngluhuraké saben lebak. Apa waé iku “lebak wahyu” ing Yesaya 22, “lebak balung-balung mati” ing Yehezkiel, utawa “lebak Yosafat” ing kitab Yoèl, metodologi sing dhedhasar pangerten sing bener bab wataké Kristus, kaya sing diwakili minangka Palmoni, Panomèr Ajaib, ing sajarah Millerit, utawa minangka Alfa lan Omega, ahli basa kang nggumunaké, ing sajarah kita, iku kang ngluhuraké kayektèn-kayektèn kenabian sing diwakili ing “lebak-lebak” Sabdané Allah.

The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.

Perkara-perkara kang bengkong kang kudu dilurusaké lan papan-papan kang kasar kang digawé rata iku makili pakaryan mbeneraké pakulinan lan tradhisi kang dienggo déning imamat Laodikia kanggo nyengkuyung pasugatan dongèng-dongèngé kang racun. Pakaryané Élia kanthi mirunggan katandhakaké minangka pralambang metodologi Alkitabiah kang bener, minangka tandhingan marang dongèng-dongèng para teolog lan imam. Pakaryan iku katindakaké déning “wong-wong lumrah,” dudu déning para imam lan teolog kang sinau. Ing sajroning ciri-ciri kenabian saka telung seksi iki uga ana kasunyatan prasaja yèn Élia kang bakal rawuh iku bakal dadi sawijining wong lanang.

That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.

Pamawas kasebut bisa uga katon ora wigati, nanging nalika para teolog Adventisme ngupaya njaga dongeng-dongenge, dheweke njupuk sawijining pethikan saka Sister White nalika dheweke ngandika nganggo wangun mangsa ngarep bab sawijining wong sing bakal rawuh kanthi roh lan kakuwasané Éliah, banjur dheweke nambahi dongeng panerangane dhewe lan meksa manawa Sister White iku lagi ngandika bab awake dhewe.

> “Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Ramalan kudu kalakon. Pangéran ngandika: ‘Lah, Aku bakal ngutus marang kowé Nabi Élia sadurungé tumekaning dina Pangéran kang gedhé lan nggegirisi.’ Ana wong kang bakal teka kanthi roh lan kuwasa-é Élia, [Delengen lampiran.] lan nalika dhèwèké katon, wong-wong bisa waé kandha: ‘Kowé kesengsem banget, kowé ora nerangaké Kitab Suci kanthi cara kang bener. Kéné, dakcritakaké kepiyé kowé kudu mulang pesenmu.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.

> “Akeh wong sing ora bisa mbedakaké antarané pakaryané Allah lan pakaryané manungsa. Aku bakal ngandhakaké kayektèn kaya déné Allah maringaké marang aku, lan saiki aku kandha, manawa kowé tetep golèk kaluputan, nduwèni roh pasulayan, kowé ora bakal tau wanuh marang kayektèn. Gusti Yésus ngandika marang para muridé, ‘Aku isih akèh prekara kang kudu Dakucapaké marang kowé, nanging saiki kowé durung bisa nanggung iku.’ Wong-wong mau durung ana ing kaanan kang bisa ngajèni prakara-prakara suci lan langgeng; nanging Gusti Yésus janji bakal ngutus Sang Panglipur, kang bakal mulangi wong-wong mau samubarang kabèh, lan ngélingaké marang wong-wong mau samubarang kabèh kang wus Panjenengané ngandhakaké marang wong-wong mau.

> “Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.

> “Para sadulur, kita aja nganti nyandhak pangarep-arep marang manungsa. ‘Padha mandhega saka manungsa, kang ambegané ana ing irungé; awit ing bab apa dhèwèké pantes kaanggep?’ Kowé kudu nggantungaké nyawamu kang tanpa daya marang Gusti Yésus. Ora pantes tumrap kita ngombé saka sumbering lembah manawa ana sumber ana ing gunung. Ayo kita nilar ilining banyu kang asor; ayo kita sowan marang mata air kang luwih luhur. Manawa ana sawijiné pokok kayektèn kang durung kokmangertèni, kang ing bab iku kowé durung sarujuk, telitinen, pepadhakna Kitab Suci karo Kitab Suci, lebokna poros kayektèn nganti jero menyang tambangé pangandikané Allah. Kowé kudu masrahaké awakmu dhewe lan panemumu ana ing misbyahé Allah, singkirna pamanggih-pamanggihmu kang wus kawangun sadurungé, lan muga Rohing swarga nuntun marang sakèhé kayektèn.” Testimonies to Ministers, 475, 476.

> “Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:

> “Ana wong kang bakal rawuh ing roh lan pangwasaning Élia: Tembung-tembung iki wis kliru ditrapaké déning sawatara wong marang sawijining individu tartamtu, sing dikira bakal muncul nggawa pesen kenabian sawisé urip lan pakaryané Ibu White. Telung paragraf kang mbentuk artikel iki kanthi irah-irahan ‘Let Heaven Guide’ iku mung pérangan cilik saka sawijining pawartos sing kaparingaké déning Ellen White ing Battle Creek, Michigan, ing ésuk tanggal 29 Januari 1890. Nalika iki diterbitaké ing Review and Herald edisi 18 Februari 1890, tulisan iku ngasta irah-irahan ‘How to meet a Controverted Point of Doctrine.’ Pethikan-pethikan liyané kang dijupuk saka artikel iki lan akèh dipigunakaké kanggo nglengkapi sawatara kaca ing jilid iki, bisa ditemokaké ing kaca 23, 104, 111, 119, 158, 278, lan 386. Artikel iki wis dicithak manèh kanthi wutuh ing Selected Messages 1:406–416, kanthi pérangan kang ngemu pethikan kanthi irah-irahan ‘Let Heaven Guide’ katon ing kaca 412 lan 413. Nalika artikel iki diwaca kanthi wutuh, dadi cetha manawa Ellen White, ing pratelan iki kang diucapaké mung sethithik luwih saka setaun sawisé Konferènsi Minneapolis marang sawijining golongan ing Battle Creek, saéstuné lagi ngandika bab palayanané dhéwé. Sawatara wong wis dadi ngritik marang pakaryané. Gatekna manawa ing paragraf sadurungé paragraf kang katon ing jilid iki ing kaca 475, Ellen White mratélakaké:”

> “‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).

> “‘Kita kudu tumeka ing sawijining kahanan kang saben prabédan bakal lumer sirna. Manawa aku pracaya yèn aku nduwèni pepadhang, aku bakal nindakaké kuwajibanku kanggo martakaké iku. Upamane aku rembugan karo wong liya bab piwulang kang Gusti karsakaké supaya dakparingaké marang umat, lawang bisa katutup satemah pepadhang iku ora tekan marang wong-wong kang wis dikongkonaké déning Allah kanggo nampani iku. Nalika Gusti Yésus nitih mlebet ing Yérusalèm, `sakèhé wong akèh saka para sakabat wiwit padha bungah lan memuji Allah kanthi swara sora marga saka sakèhé panggawé kuwasa kang wus padha dideleng; pangucapé: rahayu Sang Raja kang rawuh atas asmané Gusti: tentrem rahayu ana ing swarga, lan kamulyan ana ing papan kang paling luhur. Lan sapérangan wong Farisi saka ing antarané wong akèh mau padha ngandika marang Panjenengané, Guru, hardanen para sakabat Paduka. Nanging Panjenengané mangsuli lan ngandika marang wong-wong mau, Aku pitutur marang kowé, manawa wong-wong iki meneng waé, watu-watu iki bakal enggal padha sesambat’ (Lukas 19:37–40).

> “‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’

> “‘Wong-wong Yahudi padha nyoba ngalang-alangi pangwarta saka pawarta kang wus kaprediksi ana ing pangandikane Allah.’”

> “Then she makes reference again to her own experience:

> “Banjur dheweke maneh nyebut pengalamané dhéwé:

> “‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.

> “‘Ramalan kudu kaleksanan. Pangéran ngandika, “Lah, Ingsun bakal ngutus marang kowé Nabi Élia sadurungé rawuhé dinané Pangéran kang agung lan nggegirisi” (Malakhi 4:5). Ana wong kang bakal teka ing roh lan kakuwatané Élia, lan nalika dhèwèké muncul, manungsa bisa uga bakal ngandika, “Kowé banget sregep, kowé ora nafsiraké Kitab Suci kanthi cara kang trep.”—Selected Messages, volume 1, 412.

> “That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:

> “Yèn panjenengané ngrujuk marang pengalamané dhéwé uga katuduh cetha saka paragraf sabanjuré, ing kono panjenengané mratelakaké:”

> “‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.

> “‘Aku bakal nyariosaken bebener manut kados dene Gusti Allah maringi marang aku….’” Appendiks dhateng Testimonies to Ministers.

The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.

Kasunyatan manawa Ellen White kedah nanggapi dongeng-dongeng para teolog lan para pamimpin ing jamanipun boten maringi bukti menawa piyambakipun nemtokaken dhirinipun piyambak minangka “wong” ingkang badhé rawuh ing tembé kanthi roh lan kasektenipun Élia. Ing pundi wonten bukti bab kathahipun para mungsuh Ellen White ing salebeting Adventisme ingkang nyerang cara panganggonipun tumrap Kitab Suci miturut metode alkitabiah ingkang dipunginakakenipun? Ing pundi nate piyambakipun dipunandikani, “sampeyan boten napsiraken Kitab Suci kanthi cara ingkang leres”? Piyambakipun kanthi cetha netepaken bilih badhé wonten satunggaling gerakan umat ing wekasaning donya ingkang badhé dipunkuwataké déning roh lan kasektenipun Élia, lan boten wonten cara ingkang sah kanggé nyariosaken bilih piyambakipun nganggep menawa gerakan panguwuh banter saking malaékat kaping tiga punika sampun kadadosan ing wekdal piyambakipun medharaken wangsit bab pepangèstunipun kasekten Élia ing tembé. Para teolog Adventis Laodikia badhé ndadosaken para pandhèrèkipun pitados bilih Sister White “sedaya namung ndadosaken rujukan” dhateng “pengalamanipun piyambak” minangka panggeneping nabi Élia ingkang badhé kaparingaken sadèrèngipun dinten Pangéran ingkang ageng lan nggegirisi punika.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.

> Lah, Ingsun bakal ngutus marang sira Nabi Élia sadurungé tekané dina Pangeran kang agung lan nggegirisi. Maleakhi 4:5.

One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.

Salah satunggaling sipat kenabian saking Élia minangka pralambang inggih punika bilih piyambakipun nedahaken satunggaling metodologi alkitabiah ingkang nentang dongèng-dongèng saking satunggaling imam-imaman ingkang nyuguhaken dongèng adat lan tradhisi. Pakaryanipun nyawisaken margi (punika margi, lumampaha ing ngriku) kalampahan lumantar metodologi alkitabiah ingkang nentang piwulangipun imam-imaman ingkang sampun rusak. Lan manut kaliyan tigang seksi, yaiku Élia, Yohanes Pembaptis, lan Miller; katuntun déning paseksènipun Sister White bab penampakan Élia ingkang ing wekdal punika taksih badhé dumados; piyambakipun badhé dados satunggaling priya, sanès satunggaling wanita. Nalika metodologinipun Palmoni lan Alfa lan Omega dipunmangertosi kanthi leres, punika dipunmangertosi boten namung minangka satunggaling rerangkèn pranatan alkitabiah kanggé napsiraken Kitab Suci, nanging minangka salinan watakipun Kristus, ingkang punika kamulyanipun.

> And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.

> Lan kamulyaning Pangéran bakal kababar, lan sakabèhé manungsa bakal padha ndeleng iku bebarengan; amarga cangkemé Pangéran wis ngandika mangkono. Yesaya 40:5.

Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.

Watak Kristus piyambak dipratélakaké déning metodologi kang kudu dipigunakaké kanggo mangertèni Sabdané, awit Panjenengané iku Sabda.

> “The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.

> “Angger-anggering Allah ing pasucèn ing swarga iku asli agung, kang dhawuh-dhawuhé kang katulis ana ing papan-papan watu lan kacathet déning Musa ing Pentateukh iku salinan kang tanpa luput. Wong-wong sing tumeka marang pangerten bab titik wigati iki banjur katuntun kanggo ndeleng sipat suci lan ora owah saka angger-angger ilahi. Padha weruh, kaya durung naté sadurungé, kakuwataning pangandikané Sang Juru Slamet: ‘Nganti langit lan bumi sirna, sanadyan satitik utawa sakgurat cilik, ora pisan-pisan bakal sirna saka angger-anggering Torèt.’ Matius 5:18. Angger-anggering Allah, awit iku pambabaré karsané Panjenengané lan salinan saka wataké, kudu lestari ing salawas-lawasé, ‘kaya seksi kang setya ana ing swarga.’ Ora ana siji dhawuh waé kang dibatalaké; ora ana satitik utawa sakgurat cilik kang diowahi. Pangandikané juru mazmur: ‘Salawas-lawasé, dhuh Pangéran, pangandika Paduka tetep jejeg ana ing swarga.’ ‘Kabèh pepakoné temenan. Iku jejeg kanggo salawas-lawasé lan saklawas-lawasé.’ Jabur 119:89; 111:7, 8.” The Great Controversy, 434.

Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.

Kaya dene Sepuluh Prentah iku minangka salinan watak Kristus sing ora kena owah, mangkono uga paugeran-paugeran tafsir kenabian iku minangka salinan wataké Panjenengané.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Kita kudhu mangertèni déning awaké dhéwé apa kang dadi hakekat Kristen, apa iku kayektèn, apa iku pracaya kang wis kita tampa, apa paugeran-paugeran Kitab Suci—paugeran-paugeran kang kaparingaké marang kita déning panguwasa kang paling luhur. Ana akèh wong kang pracaya tanpa ana alesan kang dadi dhasar pracayané, tanpa bukti kang cukup bab kayektèning prakara mau. Manawa ana sawijining pamanggih diajukaké kang selaras karo panemuné dhéwé kang wis kabentuk sadurungé, wong-wong mau enggal siyap nampani. Wong-wong mau ora nalar saka sebab tumuju marang akibat, pracayané ora nduwèni dhasar kang sajati, lan ing mangsa pacoban wong-wong mau bakal nemokaké yèn dheweke wis mbangun ing sandhuwuring wedhi.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Sapa waé kang ngaso kanthi marem ana ing kawruhane dhéwé sing saiki durung sampurna bab Kitab Suci, lan nganggep menawa iku wis cukup kanggo kaslametané, satemené lagi ngaso ana ing pangapusan sing matèni. Akeh wong sing durung kacukupan kanthi temtu nganggo bantahan-bantahan Kitab Suci, supaya padha bisa mbedakaké kaluputan, lan ngukum sakèhé tradhisi lan takhayul sing wis dipalmakaké minangka kayektèn. Sétan wis nglebokaké gagasan-gagasané dhéwé menyang sajroning pangibadah marang Gusti Allah, supaya dhèwèké bisa ngrusak kesederhanaan Injil Kristus. Akeh banget wong sing ngakoni pracaya marang kayektèn jaman saiki, nanging ora ngerti apa kang dadi inti saka pracaya sing biyèn tau kapasrahaké marang para suci—Kristus ana ing kowé, pangarep-arep kamulyan. Padha ngira yèn wong-wong mau lagi mbéla tenger-tenger lawas, nanging sejatine padha suam-suam kuku lan ora preduli. Padha ora ngerti apa tegesé ngerajut menyang pengalamané lan nduwèni kautaman sejati saka katresnan lan pracaya. Wong-wong mau dudu para siswa Kitab Suci sing tekun, nanging kesèd lan ora nggatèkaké. Nalika ana béda panemu tumrap ayat-ayat Kitab Suci, wong-wong iki, sing ora sinau kanthi ancas lan ora mantep tumrap apa sing dipracaya, banjur murtad saka kayektèn. Kita prayoga nandhesaké marang kabèh wong bab preluné nyelidiki kanthi temen kayektèn ilahi, supaya padha ngerti yèn pancèn padha ngerti apa kang dadi kayektèn. Sawenèh wong ngakoni nduwèni akèh kawruh, lan rumangsa marem marang kaanané, nalika wong-wong mau ora nduwèni semangat luwih tumrap pakaryan, ora nduwèni katresnan luwih nggegirisi marang Gusti Allah lan marang jiwa-jiwa kang kanggo iku Kristus wus séda, tinimbang kaya dene wong-wong mau durung tau wanuh marang Gusti Allah. Wong-wong mau ora maca Alkitab [supaya] nyarujuki sumsum lan lemaké marang jiwané dhéwé. Padha ora ngrasa yèn iku swarané Gusti Allah kang lagi ngandika marang wong-wong mau. Nanging manawa kita arep mangertèni dalan kaslametan, manawa kita arep ndeleng padhangé Sréngéngé kabeneran, kita kudu nyinau Kitab Suci kanthi ancas, awit prasetyan-prasetyan lan ramalan-ramalan ing Alkitab mancarké sorot kamulyan sing cetha marang rancangan ilahi tumrap panebusan, kang kayektèn-kayektèn agung iku durung dimangertèni kanthi cetha.” The 1888 Materials, 403.

To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.

Dadi wong Kristen kanthi satemené tegesé dadi kaya Kristus. Pethikan punika nerangaké bilih kita “kudu mangertosi déwé apa kang dados hakekatipun agama Kristen.” Punika ngandika bilih kita “kudu mangertosi” “menapa punika kayekten.” Kita “kudu mangertosi” “menapa punika iman ingkang sampun kita tampi.” Kita kedah mangertosi “menapa ta pranatan-pranatan Kitab Suci—pranatan-pranatan ingkang kaparingaken dhateng kita saking panguwasa ingkang paling inggil.” Dados kaya Kristus mbutuhake mangertosi menapa pranatan-pranatan Kitab Suci ingkang kaparingaken dhateng kita saking panguwasa ingkang paling inggil punika. Tanpa pranatan-pranatan punika kita boten saged dados kaya Kristus, awit pranatan-pranatan ingkang kaparingaken déning panguwasa ingkang paling inggil punika minangka salinan watakipun.

Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.

Ciri liyane saka Élia yaiku pakaryan nyawisaké dalan tumrap utusaning prejanjian. Élia nggambaraké pakaryan kang katindakake sajroning sawijining sejarah nalika umat pilihan kang biyèn lagi dipunliwati, lan ing wektu kang padha umat pilihan kang anyar lagi dipilih. Sejarah iku nggambaraké sawijining proses panyucekan kang ngasilaké sawijining umat kang digambaraké minangka pisungsung kang resik, béda karo umat pilihan biyèn kang najis.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lah, Ingsun bakal ngutus utusan-Ku, lan dhèwèké bakal nyawisaké dalan ana ing ngarsa-Ku; lan Pangéran, kang kokgolèki, bakal ndadak rawuh marang Pedalemané; iya Utusaning prejanjian, kang dadi kasenenganmu: lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéraning sarwa dumadi. Nanging sapa kang bisa tahan ing dina rawuhipun? lan sapa kang bisa tetep ngadeg nalika Panjenengané ngatingal? awit Panjenengané iku kaya geni pangresiki, lan kaya sabuné tukang ngumbah: Lan Panjenengané bakal lenggah kaya wong kang ngresiki lan nyucekaké slaka: lan Panjenengané bakal nyucekaké para putrané Lèwi, lan ngresiki wong-wong mau kaya mas lan slaka, supaya padha nyaosaké kurban marang Pangéran kalawan kabeneran. Sawisé iku kurbané Yéhuda lan Yérusalèm bakal dadi karsa tumrap Pangéran, kaya ing jaman biyèn, lan kaya ing taun-taun kapungkur. Maleakhi 3:1–4.

John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.

Yohanes Pembaptis nyawisaké dalan tumrap Kristus supaya dumadakan rawuh lan ngresiki Padalemané. Pangresikan Padalemané ing wiwitan lan pungkasaning paladosan Kristus iku minangka panggenapan saka Maleakhi pasal telu. Yohanes iku utusan kang nyawisaké dalan tumrap Utusaning prajanjian kanggo nucèkaké para putrané Lèwi.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.

> “Ing panyucèn Bait Allah, Gusti Yésus lagi ngumumaké misi Panjenengané minangka Mesias, lan wiwit ngleksanani pakaryan Panjenengané. Bait suci iku, sing diadegaké minangka padununganing Ngarsané Ilahi, dirancang supaya dadi piwulang kanthi wujud nyata tumrap Israèl lan tumrap donya. Wiwit jaman kalanggengan, iku wus dadi kersané Gusti Allah manawa saben titah, wiwit saka seraf sing padhang lan suci nganti manungsa, kudu dadi bait kanggo papan dumunungé Sang Pencipta. Amarga dosa, kamanungsan mandheg dadi bait kagem Gusti Allah. Dipepetengi lan dikotori déning piala, ati manungsa ora manèh nglairaké kamulyaning Sang Ilahi. Nanging lumantar panjelmaning Putraning Gusti Allah, ancasing Swarga kasampurnakaké. Gusti Allah manggon ana ing kamanungsan, lan lumantar sih-rahmat kang nylametaké, ati manungsa dadi manèh bait kagungané. Gusti Allah netepaké manawa bait ing Yérusalèm kudu dadi paseksèn kang ajeg tumrap kaluhuraning nasib sing kabukak kanggo saben jiwa. Nanging wong-wong Yahudi ora mangertèni tegesé bangunan sing dipirsani kanthi rasa gumunggung mengkono gedhéné. Wong-wong mau ora nyerahaké awaké dhéwé minangka bait-bait suci kanggo Sang Roh Ilahi. Plataran-plataran bait ing Yérusalèm, kang kebak gegap-gempitaning padagangan kang najis, kanthi nyata banget nggambaraké baiting ati, sing dinajisaké déning anané hawa nepsu kadonyan lan pikiran-pikiran kang ora suci. Nalika ngresiki bait saka para panuku lan bakul donya, Gusti Yésus ngumumaké misi Panjenengané kanggo ngresiki ati saka reregeding dosa,—saka pepénginan kadonyan, hawa nepsu kang mentingaké awaké dhéwé, kabiasaan-kabiasaan ala, kang ngrusak jiwa. ‘Gusti, kang kokgoleki iku, bakal dumadakan rawuh menyang padalemané, iya iku Utusaning prejanjian, kang koksenengi iku: lah Panjenengané bakal rawuh, mangkono pangandikané Pangéraning sarwa dumadi. Nanging sapa kang bisa tahan marang dinaning rawuhé? Lan sapa kang bakal tetep ngadeg nalika Panjenengané ngatingal? Amarga Panjenengané iku kaya geni pangolahaning tukang nyepuh, lan kaya sabuning tukang ngumbah: lan Panjenengané bakal lenggah kaya wong kang nyepuh lan nyucèkaké salaka: lan Panjenengané bakal nyucèkaké para putrané Lèwi, lan nyaring wong-wong mau kaya emas lan salaka.’ Maleakhi 3:1–3.” The Desire of Ages, 161.

John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.

Yokanan Pambaptis iku utusan kang nyawisaké dalan supaya Kristus dumadakan rawuh lan ngresiki Padalemané, lan William Miller nglampahi karya panyawisan kang padha kanggo Kristus dumadakan rawuh menyang Panggonan Mahasuci ing tanggal 22 Oktober 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Rawuhipun Sang Kristus minangka Imam Agung kita menyang papan ingkang Mahasuci, kanggé panyucènipun papan suci, ingkang kapratelakaken wonten ing Daniel 8:14; rawuhipun Putraning Manungsa marang Sang Sepuhing Jaman, kados ingkang kasajèkaken wonten ing Daniel 7:13; lan rawuhipun Pangéran dhateng padalemanipun, kados ingkang dipunwedharaken déning Maleakhi, punika minangka katerangan tumrap prastawa ingkang sami; lan punika ugi dipunlambangaken déning rawuhipun pangantèn kakung dhateng pésta palakrama, kados ingkang dipunandharaken déning Sang Kristus wonten ing pasemon bab sepuluh prawan, ing Matius 25.” The Great Controversy, 426.

John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.

Yokanan lan Miller minangka pralambang tumrap panyucèn kang digambarake déning Malakhi, kang saiki lagi kaleksanan ing sajarah kita saiki.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Sang nabi ngandika, ‘Aku weruh malaékat liyané tumurun saka swarga, kagungan pangwasa gedhé; lan bumi kapadhangi déning kamulyané. Lan dhèwèké sesambat kanthi rosa kalawan swara sora, mangkéné: Babil gedhé wis rubuh, wis rubuh, lan wus dadi papan dedunungane dhemit-dhemit’ (Wahyu 18:1, 2). Iki yaiku pawarta sing padha kang kaparingaké déning malaékat kapindho. Babil wis rubuh, ‘marga saka anggoné wus ndadèkaké sakehing bangsa ngombé anggur bebenduning palacurané’ (Wahyu 14:8). Apa ta anggur iku?—Yaiku piwulang-piwulang palsuné. Dhèwèké wis maringaké marang jagad iki dina Sabat palsu minangka gantiné Sabat saka dhawuh kaping papat, lan wis mbalèni goroh kang wiwitan dikandhakaké Iblis marang Hawa ana ing Éden—yaiku yèn nyawa iku langgeng kanthi kodrati. Akeh kasalahan sanès sing padha golongané wis disebaraké amba lan jembar, ‘mulangaké pepakoné manungsa dadi piwulang’ (Matius 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Nalika Gusti Yesus miwiti paladosan umum Panjenengane, Panjenengane nyucèkaké Padaleman Suci saka panodhanan sacrilegious. Ing antarané tumindak pungkasan saka paladosan Panjenengane ana panyucèn kaping pindho tumrap Padaleman Suci. Mangkono uga ing pakaryan pungkasan kanggo bebaya marang donya, ana rong panggilan kang béda marang pasamuwan-pasamuwan. Pesen malaékat kapindho yaiku, ‘Babil wis rubuh, wis rubuh, kutha gedhé iku, awit iya wis ndadèkaké sakehing bangsa ngombé saka anggur bebenduné cabulé’ (Wahyu 14:8). Lan ing panguwuh sora saka pesen malaékat katelu, kaprungu swara saka swarga ngandika, ‘Metua saka ing kono, hé umat-Ku, supaya kowé aja melu dadi pandhèrèk dosané, lan supaya kowé aja nampani pageblug-pageblugé. Awit dosa-dosané wis tekan ing swarga, lan Gusti Allah wis ngèlingi pialané’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.

The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.

Reresiking pasamuwan kaping pindho sajrone paladosané Kristus, lan reresiking pasamuwan kaping pindho sajrone sajarahé kaum Millerite, minangka panggenepan saka Maleakhi bab telu lan nuding marang ngarep marang reresiking pasamuwan kaping pindho kang diwiwiti ing tanggal 11 September 2001 nalika gedhong-gedhong agung ing Kutha New York dirubuhaké déning sawijining sentuhan saka Gusti Allah, lan malaékat kang gagah prakosa saka Wahyu wolulas tumurun kanggo madhangi bumi kanthi kamulyané. Ing antarané prekara-prekara liyané, iki mbuktekaké bilih panganan dongèng-dongèng kang dipasaraké déning para teolog Laodikia saka Adventisme iku salah, yaiku wong-wong kang ngaku yèn Ellen White iku nabi Élia kang bakal rawuh sadurungé dina Pangéran kang agung lan nggegirisi. Reresiking pasamuwan kang kelakon nalika malaékat saka Wahyu wolulas tumurun iku diwiwiti wolulas puluh enem taun sawisé Ellen White kapundhut ing panggènan panguwasané pati.

John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.

Yohanes Pambaptis lan para muridé, Miller lan para penganut Miller, uga Future for America makili para utusan sing nyawisaké dalan tumrap Sang Utusan prejanjian supaya dumadakan rawuh menyang Pedalemané lan ngresiki saka najising panodhan sing ngremehaké kasucèné.

Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.

Élia minangka pralambang tumrap sawijining manungsa. Panjenengané nglambangaké sawijining manungsa sing katimbalan saka lumakuning urip saben dina kang lumrah, lan dudu sawijining teolog imam. Paladosané nedahaké metodologi biblis kang bener, yaiku pranatan-pranatan sing kaparingaké déning panguwasa kang paling luhur. Paladosané ana ing sajroning pasanggiri nglawan metodologi imamat Laodikia jaman saiki, yaiku dongeng-dongeng, pakulinan-pakulinan, lan tradhisi-tradhisi. Panjenengané nyawisaké dalan tumrap sawijining proses panyucèn sing ngangkat umat pilihan anyar saka sésa-sésa umat pilihan sing katilar. Proses panyucèn iku katetepaké ing sajroning konteks kadadéan kanthi ndadak.

Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.

Élia uga nglambangaké sawijining paladosan lan sawijining pakaryan kang kanthi mirunggan ditetepaké déning Allah lan diidentifikasi minangka paladosan Allah piyambak kang eksklusif.

We will demonstrate this in the history of the Millerites in the next article.

Kula badhé nduduhaké punika ing sajarahipun para Millerit wonten ing artikel salajengipun.

> 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.

> Lan tumeka ing wektu nyaosaké kurban sonten, Élia nabi banjur nyedhak lan ngandika, Dhuh Pangéran, Allahipun Abraham, Ishak, lan Israèl, mugi ing dinten punika kawuningana bilih Paduka punika Allah wonten ing Israèl, lan bilih kawula punika abdi Paduka, sarta bilih kawula sampun nindakaké samukawis punika miturut pangandika Paduka. 1 Para Raja 18:36.

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