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# Elijah - Number Thirteen

Élia — Nomer Telulas

Forty-six

Patang puluh enem

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

Ing artikel sadurungé kita nyelarasaké Élia karo sajarah 1798 tekan 1844. Élia lumebet ing sajarah iku kanthi pralambang nalika William Miller ditangèkaké kanggo martakaké pawarta malaékat kapisan. Randhané Sarépta nggambaraké pasamuwan kang setya sing lagi nglumpukaké rong galih kayu, utawa rong bangsa kang bakal dadi siji bangsa ing tanggal 22 Oktober 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Lan kandhaa marang wong-wong mau, Mangkene pangandikaning Pangéran Allah: Lah, Aku bakal njupuk bani Israèl saka ing antarané bangsa-bangsa liya, menyang ngendi waé padha lunga, lan Aku bakal nglumpukaké wong-wong mau saka saben sisih, lan nggawa wong-wong mau bali menyang tanahé dhéwé. Lan Aku bakal ndadèkaké wong-wong mau dadi bangsa siji ana ing tanah, ana ing gunung-gunung Israèl; lan siji ratu bakal dadi ratu tumrap wong-wong kabèh; lan wong-wong mau ora bakal dadi rong bangsa menèh, uga ora bakal kapérang dadi rong karajan menèh babar pisan. Uga wong-wong mau ora bakal najisaké awaké menèh nganggo brahalané, utawa nganggo barang-barangé kang nistha, utawa nganggo sakèhé panerak-paneraké; nanging Aku bakal nylametaké wong-wong mau saka sakèhé papan panggonané, ing ngendi wong-wong mau wus padha nglakoni dosa, lan Aku bakal nucèkaké wong-wong mau; mangkono wong-wong mau bakal dadi umat-Ku, lan Aku bakal dadi Allahé. Lan Dawud abdi-Ku bakal dadi ratu nguwasani wong-wong mau; lan wong-wong mau kabèh bakal duwé pangon siji; wong-wong mau uga bakal lumaku manut paukuman-Ku, lan ngreksa pranatan-pranatan-Ku, sarta nindakaké iku. Lan wong-wong mau bakal manggon ana ing tanah kang wis Dakparingaké marang Yakub abdi-Ku, papan panggonané para leluhurmu; lan wong-wong mau bakal manggon ana ing kono, yaiku wong-wong mau, lan anak-anaké, lan turuné anak-anaké, ing selawas-lawasé; lan Dawud abdi-Ku bakal dadi pangérané ing selawas-lawasé. Kajaba iku Aku bakal damel prasetyaning katentreman karo wong-wong mau; iku bakal dadi prasetya langgeng tumrap wong-wong mau; lan Aku bakal netepaké wong-wong mau, lan ngakehaké wong-wong mau, lan ngedegaké pasucèn-Ku ana ing tengah-tengahé wong-wong mau ing selawas-lawasé. Tarub-Ku uga bakal ana bebarengan karo wong-wong mau; iya, Aku bakal dadi Allahé, lan wong-wong mau bakal dadi umat-Ku. Lan bangsa-bangsa liya bakal sumurup yèn Aku iki Pangéran kang nucèkaké Israèl, manawa pasucèn-Ku ana ing tengah-tengahé wong-wong mau ing selawas-lawasé. Ezekiel 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Ana sawetara berkah sing dingertèkaké déning Ezekiel minangka prakara-prakara sing dijanjèkaké marang kaloro teken iku, yaiku rong bangsa sing dadi satunggal bangsa. Kita bakal miwiti kanthi nimbang papat saka berkah-berkah mau sing wis ditandhani déning Sister White minangka papat “rawuh,” lan kabèh iku kawujud ing wektu sing padha, yaiku 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 Kristus dados Imam Ageng kita dhateng papan ingkang Mahasuci, kagem panyucèning pasamuwan suci, kados ingkang kaandharaken wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng ingkang Sepuhing Dina, kados ingkang kasajèkaken wonten ing Daniel 7:13; lan rawuhipun Gusti dhateng Pedalemanipun, kados ingkang kapratelakaken déning Maleakhi, punika sadaya minangka katrangan bab prastawa ingkang sami; lan punika ugi kagambaraken déning rawuhipun panganten kakung dhateng pestaning palakrama, kados ingkang dipunandharaken déning Kristus wonten ing pasemon bab sepuluh prawan, ing Matius 25.” The Great Controversy, 426.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “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?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

“Rawuhipun” ingkang kapisan ingkang dipunrujuk déning Sister White punika, inggih punika rawuhipun imam agung kanggé “reresiking pasucèn,” ingkang badhé kalampahan ing pungkasanipun kalih èwu tigang atus taun. Ayat punika maringi wangsulan tumrap pitakenan wonten ing Daniel wolu ayat tigang welas ingkang takon, “Suwéné pira wahyu punika ngenani kurban sadina-dina, lan panerak ingkang ndadosaken sepi, ngantos pasucèn lan wadyabala sami dipunsépak-sépak ing ngandhap suku?” Ayat patbelas nedahaken bilih reresiking pasucèn badhé dipunwiwiti ing pungkasanipun kalih èwu tigang atus taun. Ezekiel ngandika bilih Gusti Allah badhé “mundhut para putraning Israel saking antawisipun para bangsa kapir, ing pundi kemawon tiyang-tiyang punika sampun tindak, lan badhé ngempalaken tiyang-tiyang punika saking sedaya sisih, … lan bangsa ingkang sampun kapundhut punika boten badhé ngregedi malih dhirinipun” awit Gusti Allah badhé “ngresiki tiyang-tiyang punika: mekaten tiyang-tiyang punika badhé dados umat-Ku, lan Ingsun badhé dados Allahipun.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Ing tanggal 22 Oktober 1844, “rawuh” kaping kalih ingkang dipunsebat déning Sister White punika, inggih punika kasampurnaning Daniel pasal pitu, ayat tigalas, ingkang nedahaken bilih Putraning Manungsa badhé rawuh dhateng Sang Sepuhing Dinten, kanggé nampi karajan. Yehezkiel ngandika bilih Gusti Allah “bakal ndadèkaké wong-wong iku dadi siji bangsa ana ing tanah, ana ing gunung-gunungé Israèl; lan siji ratu bakal dadi ratu tumrap wong-wong mau kabèh.” Yehezkiel nggambaraken Kristus minangka Raja kanthi nama “Dawud,” nalika piyambakipun ngandika bilih “abdi-Ku Dawud bakal dadi ratu ana ing ngatasé.” Piyambakipun ugi nedahaken bilih Kristus, minangka Dawud, badhé dados “pangon siji” tumrap wong-wong mau lan bilih “abdi-Dawud-Ku” ugi “bakal dadi pangéran tumrap wong-wong mau ing salawas-lawasé.” Miturut tegesipun, satunggaling ratu mbutuhaken gelaripun minangka ratu, lan piyambakipun mbutuhaken panguwaosan kanggé dipunwastani lan para warga saking karajanipun. Manawi boten wonten warga, boten badhé wonten karajan.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Aku sumerep ing wahyu-wahyu bengi, lan lah, ana sawijining kang kados Putraning Manungsa rawuh kaliyan méga-méga ing langit, sarta sowan marang Panjenengané Kang Sepuhing Dinten, lan Panjenengané iku kaasta nyedhak ing ngarsané. Lan marang Panjenengané diparingaké panguwasa, kaluhuran, lan karajan, supaya sakehing bangsa, para bangsa, lan basa padha ngabekti marang Panjenengané: panguwasané iku panguwasa langgeng, kang ora bakal sirna, lan karajané iku karajan kang ora bakal katumpes. Daniel 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

“Rawuhipun” ingkang kaping tiga ingkang dipunwedharaken déning Sister White punika nalika Kristus, minangka “utusaning prejanjian,” kanthi ndadak rawuh dhateng Pedalemanipun kagem nyucekaken para putranipun Lewi. Yéheskèl ngandika bilih Kristus “badhe nyucekaken piyambakipun: mila piyambakipun badhe dados umat-Ku, lan Aku badhe dados Allahipun,” lan bilih “salajengipun” Panjenenganipun badhe damel “prejanjian katentreman kaliyan piyambakipun,” ingkang “badhe dados prejanjian langgeng.” Prejanjian punika badhe kalampahan nalika Allah “netepaken” “papan suci”-Nya “ing satengah-tengahipun,” lan bilih “bangsa-bangsa kapir badhe mangertos bilih Aku, Pangeran, ingkang nucèkaken Israèl, nalika papan suci-Ku wonten ing satengah-tengahipun.”

> 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 ngarsan-Ku; lan Pangéran, kang kokgolèki, bakal dumadakan rawuh ing Pedalemané; iya Utusaning prejanjian, kang kokrèmèni: lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéraning sarwa tumitah. Nanging sapa kang bisa tahan marang dina rawuhipun? lan sapa kang bakal tetep jejeg nalika Panjenengané ngatingal? awit Panjenengané kaya geni kang nyaring, lan kaya sabuné tukang ngumbah lawon; Lan Panjenengané bakal lenggah kaya wong kang nyaring lan nyucekaké slaka; lan Panjenengané bakal nyucekaké para putrané Lèwi, lan ngresiki wong-wong mau kaya emas lan slaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Banjur pisungsungé Yéhuda lan Yérusalèm bakal dadi karsa kang mranani marang Pangéran, kaya ing dina-dina biyèn, lan kaya ing taun-taun kang kapungkur. Maleakhi 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Utusan sing nyawisake dalan tumrap Kristus, “utusaning prejanjian” ing sajarah taun 1798 nganti 1844, yaiku Élia, kaya kang kaawakaké déning William Miller. Nalika Kristus dumadakan rawuh ing Padalemané, Panjenengané nucèkaké “para putrané Léwi” kaya “genining wong nyemarakake logam.”

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

“Rawuhipun” sanès ingkang kalampahan ing tanggal 22 Oktober 1844, inggih punika rawuhipun pangantèn kakung. Kaping kalih Yéhezkièl netepaken bilih bangsa ingkang kasawijèkaké saking kalih tongkat badhé dados “umat”-Nya Gusti Allah, lan bilih Panjenenganipun “badhe dados Allahipun.” Prastawa punika katindakaken lumantar palakrami. Ing tanggal 22 Oktober 1844, papat wangsit ingkang kalampahan, ingkang dipun sebat déning Sister White, sedaya punika dipun tengeri déning paseksènipun kalih tongkatipun Yéhezkièl.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Élia nggambarake utusan kang nyawisake dalan tumrap Utusan prejanjian. Kristus netepake Yohanes Pembaptis minangka utusan kang nyawisake dalan tumrap rawuhipun kang kapisan. Sister White netepake William Miller minangka Élia, lan Miller nyawisake dalan tumrap rawuhipun Kristus minangka “imam agung,” “Putraning manungsa,” “Utusan prejanjian,” lan “pangantèn lanang.”

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Sawisé telung taun lan setengah, Élia teka saka Sarepta, papan panjenengané manggon bebarengan karo randha lan anaké lan dhawuh marang Akhab supaya nglumpukaké sakèhé Israèl menyang Karmèl. Yéhezkièl ngandika manawa para bangsa liya bakal sumurup yèn Allah iku Allah, nalika Panjenengané nempataké papan suci-Nya ana ing tengahing bangsa kang kasawijèkaké saka loro teken iku. Ing Gunung Karmèl Élia ngandika marang Israèl supaya milih manawa Allah iku Allah utawa Baal iku Allah, nanging panjenengané nempataké pitakonan mau ora mung ing konteks sapa Allah kang sejati, nanging uga ing konteks sapa nabi kang sejati.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Élia banjur sowan marang sakèhé wong akèh mau lan ngandika, “Suwéné pira manèh kowé padha mangu-mangu ing antarané rong panemu? Manawa Pangéran iku Allah, mèlua Panjenengané; nanging manawa Baal, mèlua dhèwèké.” Nanging wong akèh mau ora mangsuli tembung siji waé. Banjur Élia ngandika marang wong akèh mau, “Aku, ya aku dhéwé waé, isih kari dadi nabi Pangéran; nanging para nabi Baal ana patang atus sèket wong.” 1 Para Raja 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Sakèhé Israèl, kalebu Akhab, padha mangertèni yèn Allahé Élia iku Allah, nalika geni tumurun saka swarga lan ngentèkaké kurbané Élia. Tumuruning geni ing Gunung Karmèl nandhani nalika Allah ngedegaké pasucèné ana ing satengahing bangsa kang kawangun saka rong teken. Kaélokan geni ing Gunung Karmèl mbuktèkaké yèn Allah iku Allah, lan Baal iku allah palsu.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Mujijat ing Sarepta, nalika Élia ngebrah awaké ing ndhuwur putrané randha sing wus mati kaping telu, mbuktèkaké marang wong wadon iku yèn Élia iku wongé Allah, lan mujijat ing Karmèl nindakaké prakara kang padha. Ora mung geni ing Karmèl mbuktèkaké yèn Allah iku Allah, nanging uga nedahaké yèn Élia iku nabi sejatiné Allah, béda karo para nabi Baal lan para nabi ing grojogan-grojogan. Ing sajarah taun 1840 nganti 1844, Miller lan para pengikuté Miller kabuktèkaké minangka para nabi sejati, béda karo para nabi palsu saka Protestantisme murtad, kang ing sajarah iku piyambak wus nyatakké yèn wong-wong mau iku para putri Yézèbel.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Élia ing Gunung Karmèl nggambarake pakaryan ngenali sungu Protestan sejati, awit karajan kaping nem ing wangsit Kitab Suci, yaiku kéwan bumi ing Wahyu telulas, nduwèni sungu Protestanisme lan sungu Republik, lan pamaréntahané lagi waé wiwit ing taun 1798. Ing taun 1798, ing pungkasan telung setengah taun pamaréntahané Izébèl, Élia rawuh saka Sarépta kanggo mratélakaké bedané kanthi cetha greja endi kang dadi sungu Protestanisme ing kéwan bumi mau.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Randhané Sarepta iku lagi lumaku saka sajarahé Tiatira menyang panggihing palakrama, ing kono randhané bakal kasirnakaké. Anaké lanang kang kawungokaké manèh iku nglambangaké wong-wong sing dipatèni déning Izebel sajroning telung taun lan setengah mangsa paceklik. Loro teken sing lagi diklumpukaké kanggo geni iku yaiku loro kulawargané Israèl nyata sing kudu dikumpulaké dadi siji bangsa, lan bangsa mau yaiku Israèl rohani. Randha mau arep nggunakaké loro teken mau kanggo ngurubaké geni, kang kalakon ing Karmèl lan ing tanggal 22 Oktober 1844, nalika utusaning prejanjian nucèkaké para putrané Lèwi kanthi “geni panyaring.”

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Geni punika pralambanging kecurahanipun Roh Allah, ingkang kalampahan wonten ing Karmel lan wonten ing Pambengoking Wengi Tengah ingkang puncakipun dumugi tanggal 22 Oktober 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Lan nalika dina Pentakosta wus genep tekané, wong-wong mau kabèh padha nglumpuk ana ing sak panggonan kanthi sarujuk ati. Lan dumadakan ana swara saka swarga, kaya swaraning angin gedhé kang banter nggegirisi, lan swara mau ngebaki sak omah ing kono wong-wong mau padha lenggah. Banjur ana ilat-ilat kapérang kaya geni kang katon marang wong-wong mau, lan mandheg ana ing saben wong siji-sijiné. Lan wong-wong mau kabèh kapenuhan Roh Suci, sarta wiwit padha guneman nganggo basa-basa liyané, kaya déné Roh maringaké marang wong-wong mau pangandika. Para Rasul 2:1–4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Pangesokake Roh iku nggambarake pawartaning sawijining pesen, lan randha iku arep ngurubake geni, supaya dheweke bisa nyawisake panganan kanggo dipangan, kang uga minangka sawijining pesen.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Lan aku banjur marani malaékat iku lan kandha marang dhèwèké, “Wènèhana aku kitab cilik iku.” Dhèwèké banjur ngandika marang aku, “Jupuken lan panganen nganti entèk; kitab iku bakal gawé wetengmu pait, nanging ana ing tutukmu bakal legi kaya madu.” Lan aku njupuk kitab cilik iku saka tangané malaékat mau lan banjur dakpangan nganti entèk; ana ing tutukku leginé kaya madu; nanging bareng wis dakpangan, wetengku dadi pait. Wahyu 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Piwulang kang enggal dipratelakaké déning Akhab marang Izebel yaiku yèn Allahé Élia iku Allah kang sajati, amarga Akhab lagi waé nyeksèni Allahé Élia mangsuli lumantar geni. Piwulang kang enggal kabukak ing tanggal 22 Oktober 1844 yaiku piwulangé malaékat katelu. Ing salah siji kahanan, piwulang kang digawa déning Akhab utawa piwulangé malaékat katelu ndadèkaké Izebel nesu banget.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Nanging kabar saka wetan lan saka lor bakal ngganggu panjenengané; mulané panjenengané bakal maju kanthi bebendu gedhé kanggo numpes lan ngrampungaké karusakaning akèh wong. Daniel 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

“Pawarta saka sisih wetan lan lor” ing kitab Daniel nggambarake pekabaran sing ndadèkaké ratu saka lor murka, yaiku Izebel, lan dheweke miwiti panganiaya pungkasan ing sajarahing bumi. Pekabaran iku digambarake déning pawartané Akhab marang Izebel, lan déning tekane pekabaran malaékat katelu nalika pambukaning pangadilan ing taun 1844.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Lan Akhab nyaritakaké marang Izébel samubarang kabèh kang wis ditindakaké déning Élia, lan uga kepriyé anggoné wis nyédani kabèh para nabi mau nganggo pedhang. Banjur Izébel ngutus utusan marang Élia, pangucapé: Muga-muga para allah nindakaké mangkono marang aku, malah luwih abot menèh, manawa sesuk ing wektu kaya mengkéné aku ora ndadèkaké nyawamu padha karo nyawané salah siji saka wong-wong mau. 1 Para Raja 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Elia, minangka sawijining pralambang, dipratélakaké lumantar kurun wekdal ara-ara samun wiwit taun 538 nganti 1798. Banjur ing taun 1798, Elia muncul ing sajarah minangka William Miller. Ing taun 1844, Elia nimbali geni saka panguwuh Midnite Cry mudhun saka swarga. Banjur ing taun 1863, Elia lan piwulangé ditampik. Piwulangé iku piwulangé Musa bab “pitung kaping,” sing uga dipralambangaké déning piwulang bab rong tekené Ezekiel. Panglumpuking rong teken mau ing pungkasaning panyebarané iku minangka piwulang bab randha ing Sarepta, lan randha iku nglumpukaké rong teken mau sadurungé nyawisaké panganan.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

Miturut James lan Ellen White, Adventisme Millerit dados Adventisme Laodikea ing taun 1856, lan nalika sawisé iku wong-wong mau nampik pesen Élia bab “pitu kaping” Musa ing taun 1863, wong-wong mau nyingkiraké kamampuan logis kanggo mangertèni tambahing kawruh ngenani “pitu kaping” sing Allah wus ngupaya arep ngetokaké ing taun 1856 (liwat wolung artikel Hiram Edson sing durung rampung). Kanthi logika, wong-wong mau kapeksa wiwit mbubrah sistem dhasar kayektèn sing para malaékat mimpin William Miller kanggo ngrakité. “Watu” pisanan sing ditemokaké déning Miller iku watu dhasar sing bakal dadi sandhungan tumrap Adventisme Laodikea sajroning sajarahé kabèh. Penampikan marang watu kayektèn sing kapisan iku ngasilaké kawutanané Laodikea, sawijining gejala sing bisa ditambani, nanging arang digolèki.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Panyucèning padaleman suci sing kawiwitan tanggal 22 Oktober 1844, nyakup panyucèn tumrap “balatentara” kang wus katindhes lan katapak mudhun bebarengan karo papan suci ing Daniel 8:13. Balatentara iku dipralambangaké déning “rong kayu” kang diklumpukaké déning randha ing Zarephath kanggo geni. Rong kayu iku yaiku rong brayat saka Israèl kuna kang nyata. Efraim lan Yehuda kang nyata, kudu diklumpukaké dadi siji bangsa kasukman, lan disucèkaké déning utusan prejanjian nalika pambukaning pangadilan. Rong bangsa iku yaiku “balatentara” kang wus katapak mudhun.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Janjiing Yéhezkièl yaiku bilih Gusti Allah badhé “mundhut para anak Israèl saking ing antaraning para bangsa kapir, ing pundi waé wong-wong mau sampun tindak,” lan badhé “nglumpukaké wong-wong mau” “lan ndhatengaké wong-wong mau dhateng tanahipun piyambak.” Tanah Israèl ing teges harfiah yaiku tanah kamulyan, utawi tanah prasetya, utawi Yéhuda. Tanah kamulyan kasukman ing taun 1798, yaiku tanahing kéwan bumi sungu kalih ing Wahyu pasal tigalas.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> Ing dina nalika Aku ngacungaké asta-Ku marang wong-wong mau, kanggo ngetokaké wong-wong mau saka tanah Mesir menyang sawijining tanah kang wus Dakpilihaké kanggo wong-wong mau, kang lubèr karo susu lan madu, yaiku kamulyaning sakehing tanah.... Nanging Aku uga ngacungaké asta-Ku marang wong-wong mau ana ing ara-ara samun, yèn Aku ora bakal nglebokaké wong-wong mau menyang tanah kang wus Dakparingaké marang wong-wong mau, kang lubèr karo susu lan madu, yaiku kamulyaning sakehing tanah. Ezekiel 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Loro omah Israel kang nyata manggon ana ing tanah sing dadi “kaluhuraning sakehing tanah,” yaiku tanah kang “mili” “susu lan madu.” Nalika loro omah Israel kang nyata iku diklumpukaké bebarengan dadi Israel rohani, wong-wong mau dijanjèkaké bakal diselehaké ana ing tanahe dhéwé. “Tanah kaluhuran” rohani iku papan ing ngendi gerakan para Millerit ing wiwitan lan gerakan satus patang puluh papat ewu ing pungkasan dumunung sajrone pamaréntahaning kéwan bumi. Gerakan sing makili satus patang puluh papat ewu iku mung bisa diadegaké ana ing tanahé kéwan bumi. Sawijining gerakan sing ngakoni minangka gerakané malaékat katelu saka tanah liya endi waé iku palsu, amarga Alpha lan Omega tansah nggambaraké pungkasan lumantar wiwitan.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> “Sihe rahmat lan berkahing Allah sing tanpa tandhing wis kawutahaké marang bangsa kita; bangsa iki wis dadi tanah kamardikan lan kamulyaning saindenging bumi. Nanging tinimbang mbalèkaké panuwun marang Allah, tinimbang ngurmati Allah lan angger-anggeré, wong-wong sing ngaku dadi Kristen ing Amerika malah wis kabuboni déning kumingsun, srakah, lan rumangsa cukup ing awaké dhéwé. ...”

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Wektuné wis tekan nalika pangadilan rubuh ana ing dalan-dalan, lan kaadilan ora bisa mlebu, lan wong kang nyingkir saka piala ndadèkaké awaké dhéwé dadi mangsa. Nanging astané Pangéran ora cekak nganti ora bisa nylametaké, lan kupingé ora abot nganti ora bisa ngrungokaké. Bangsa Amerika Sarékat wis dadi umat kang diparingi sih karsa; nanging nalika wong-wong mau matesi kamardikan agama, nyerahaké Protestantisme, lan maringi papan marang kapapaan, ukuran kaluputané bakal kebak, lan ‘murtad nasional’ bakal kacathet ana ing kitab-kitab swarga. Asilé saka murtad iki bakal dadi karusakan nasional.” Review and Herald, May 2, 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Daniel pasal wolu, ayat telulas lan patbelas nedahaké pangidak-idaké papan suci lan wadya. Wadya iku yaiku loro kulawarga Israel harfiah. Yerusalem katindhes sajroning sewu rong atus sewidak taun jaman Peteng.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Lajeng kaparingaké marang aku sakepeng glagah kang kados teken; lan malaekat punika jumeneng, ngandika: Tangia, lan ukura Pedalemané Allah, lan mesbèhé, sarta para kang ngabekti ana ing njeroné. Nanging plataran kang ana ing sanjabaning Pedaleman iku aja kokukur, lan aja kalebon ing itungan; awit iku kaparingaké marang para bangsa liya: lan kutha suci bakal dipidak-pidak déning wong-wong mau patang puluh loro sasi. Wahyu 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

Yokanan ing pasal kaping sewelas saka Kitab Wahyu diprentah supaya ngukur ora mung Padaleman Suci, nanging uga “wong-wong kang padha nyembah ana ing kono.” Kanthi cara profetik, Yokanan dipapanake ing tanggal 22 Oktober 1844, nalika dheweke diprentah supaya ngukur Padaleman Suci lan para panyembah kang ana ing kono.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Lan aku njupuk kitab cilik mau saka tangané malaékat iku, banjur dakpangan nganti entek; lan ana ing tutukku legi kaya madu; lan sanalika sawisé dakpangan, wetengku dadi pait. Wahyu 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

Ing ayat kaping sepuluh saka bab sepuluh kitab Wahyu, Yokanan nglambangaké kuciwaning ati kang pait tanggal 22 Oktober 1844, lan sawisé iku piyambakipun enggal diprentah supaya ngukur papan suci lan uga bala pasukané. Pokok pitakon ing Daniel bab wolu ayat kaping telulas iku bab diinjak-injaké papan suci lan uga bala pasukané. Yokanan mratelakaké marang kita bilih “para bangsa liya” bakal “ngidak-idak” “kutha suci” sajroning “patang puluh loro sasi.” Patang puluh loro sasi iku telung setengah tauné Élia. Iku jaman peteng wiwit 538 nganti 1798. Kanthi ngadeg sacara kenabian ing tanggal 22 Oktober 1844, Yokanan diprentah supaya ninggal plataran lan “aja ngukur iku, amarga iku wus kaparingaké marang para bangsa liya, lan kutha suci bakal padha diidak-idak déning wong-wong mau patang puluh loro sasi.”

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Nalika Yohanes didhawuhi ngukur “padaleman suci, lan misbyah, lan wong-wong kang padha nyembah ana ing jerone;” miturut tembung ing Daniel wolu ayat telulas, dhèwèké didhawuhi ngukur panggonan suci lan bala. Manawa Yohanes didhawuhi ‘ora’ ngetung sèwu rong atus suwidak taun, mula dhèwèké kudu ngukur wiwit taun 1798 nganti ing titik panggonané ing taun 1844. Taun 1798 nganti 1844, manawa diukur, nglambangaké patang puluh nem taun. Wiwitané patang puluh nem taun iku ana ing taun 1798, nalika “pitung mangsa” Musa tumrap omah Israèl sisih lor kasampurnakaké. Pungkasané patang puluh nem taun iku ana ing taun 1844, nalika “pitung mangsa” Musa tumrap omah Israèl sisih kidul kasampurnakaké. Pangukuré Yohanes padha karo patang puluh nem taun. Angka patang puluh nem nglambangaké padaleman suci. Gusti Yésus ngandika: bubaraké padaleman suci iki, lan sajroning telung dina Aku bakal ngedegaké manèh; nanging wong-wong Yahudi kang seneng mbantah padha ngendika yèn padaleman suci iku diadegaké sajroning patang puluh nem taun.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Gusti Yésus mangsuli lan ngandika marang wong-wong mau, “Bubrahna Padaleman Suci iki, lan sajroning telung dina Aku bakal ngedegaké manèh.” Wong-wong Yahudi banjur padha matur, “Padaleman Suci iki dibangun patang puluh nem taun lawasé, lan apa Panjenengan bakal ngedegaké manèh sajroning telung dina?” Nanging Panjenengané ngandika bab padalemaning badané piyambak. Yokanan 2:19–21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Gusti Yesus ngagem daginge Adam sawisé Adam tiba, kanthi kabèh karusakan warisané, supaya maringi tuladha manawa kita bisa ngalahaké kaya Panjenengané wus ngalahaké. Adhedhasar paseksi rong seksi, mulang manawa dagingé Kristus ora ngandhut karusakan warisan saka patang èwu tauning dosa iku tegesé nyebarake anggur Babil, awit mulang manawa Kristus ora nampani kaapesan warisan mau iku minangka piwulang pokok ing Katulik.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Lan saben roh kang ora ngakoni manawa Gusti Yesus Kristus wus rawuh ana ing daging, iku dudu saka Allah; lan iki roh antikristus, kang bab iku kowe wus krungu manawa iku bakal rawuh; lan saiki iki iya wus ana ing donya. 1 Yokanan 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Amarga wis akèh wong nasaraké mlebu ing donya, yaiku wong-wong kang ora ngakoni yèn Gusti Yésus Kristus wis rawuh ing sajroning daging. Wong kang kaya mangkono iku wong nasaraké lan antikristus. 2 Yohanes 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Padalemaning badané Kristus iku ya padalemaning badané saben manungsa.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> Kristus boten wonten ing kaanan ingkang sauntung mekaten wonten ing ara-ara samun ingkang sepi nalika nglampahi godhaning Satan kadosdene Adam nalika piyambakipun kagodha wonten ing Eden. Putraning Allah andhap-asor marang Sarira-Nipun piyambak lan ngasta sipating manungsa sasampunipun bangsa manungsa kesasar patang ewu taun saking Eden, lan saking kaananing kasektena lan kabeneranipun ingkang asal. Dosa sampun maringi tandha-tandha ingkang nggegirisi tumrap bangsa manungsa sajroning abad-abad; lan karusakan jasmani, budi, lan moral ngrebet wonten ing salebeting kulawarga manungsa.

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> “Nalika Adam diserang déning sang panggodha ing Eden, dhèwèké isih tanpa reregeding dosa. Panjenengané madeg ana ing kakuwataning kasampurnané ana ing ngarsaning Allah. Kabèh organ lan kabisaning kaanané padha tuwuh kanthi padha, lan kaimbangané selaras.”

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> “Kristus, ing ara-ara samun panggodhan, ngadeg ana ing panggonané Adam kanggo nanggung ujian sing gagal ditahan déning Adam. Ing kéné Kristus ngalahaké marga saka wong dosa, patang èwu taun sawisé Adam mbalikaké gegeré marang pepadhangé omahé. Kapisah saka ngarsané Allah, kulawarga manungsa wis saya adoh, saben turun-temurun salajengipun, saka kasucèn, kawicaksanan, lan kawruh asli sing diduwèni Adam ing Eden. Kristus nanggung dosa-dosa lan kakiranganing bangsa manungsa kaya kahanané nalika Panjenengané rawuh ing bumi kanggo nulungi manungsa. Marga saka bangsa manungsa, kanthi kalemahaning manungsa kang wus tiba ana ing Panjenengané, Panjenengané kudu ngadhepi panggodhan-panggodhané Iblis ing sakehing bab kang lumantaré manungsa bakal diserang.” Selected Messages, buku 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

Ing Yohanes pasal loro Kristus ngandika bab badané piyambak minangka padaleman suci, lan padaleman badané iku badan manungsa kanthi cacat lan kamerosotan sajroning patang ewu taun kalemahan sing saya numpuk. Padaleman manungsa sing dirujuk déning Kristus iku katata saka patang puluh nem kromosom. Nalika Musa munggah ing Sinai kanggo nampani angger-anggering Toret lan piwulang kanggo ngedegaké padaleman suci, dhèwèké ana ing gunung patang puluh nem dina. Ezekiel nyebut Kristus masang padalemané ana ing “tengah-tengah”ing loro kayu iku. Mangsa wektu wiwit pungkasaning pitung wektu karajan lor lan karajan kidul sing diparentahaké marang Yohanes supaya diukur iku patang puluh nem taun, lan iku makili “tengah-tengah” utawa mangsa wektu ing antarané taun 1798 lan 1844. Sajroning patang puluh nem taun iku, Yesus ngedegaké padaleman rohani sing bakal enggal dipanucèkaké nalika Panjenengané rawuh minangka utusaning prejanjian. Minangka utusaning prejanjian, Panjenengané bakal nulis angger-anggeré ana ing manahing umaté. Angger-angger iku dilambangaké déning loro loh. Loh kang kapisan nduwèni papat dhawuh, loh kang kapindho nduwèni enem dhawuh. Karo bebarengan, loro mau makili cacah patang puluh nem.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Penglumpukan Israel rohani wiwit taun 1798 nganti 1844 nglambangake panglumpukan Israel rohani, nanging uga nglambangake madegé sawijining padaleman suci.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Marang Panjenengane, kang padha sowana kaya marang watu urip, kang satemene ditampik déning manungsa, nanging pinilih déning Allah lan aji banget, kowé uga, kaya watu-watu urip, padha kaedegaké dadi griya rohani, dadi imam-imam suci, supaya nyaosaké kurban-kurban rohani, kang karsa ditampi déning Allah lumantar Gusti Yesus Kristus.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Mulané uga katetepaké ana ing Kitab Suci: Lah, Ingsun nglêthèkaké ana ing Sion sawijining watu pojok kang utama, kang kapilih, aji; lan sing sapa pracaya marang Panjenengané ora bakal kawirangan.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Mulané, tumrap kowé sing padha pracaya, Panjenengané iku aji banget; nanging tumrap wong-wong sing ora manut, watu kang ditampik déning para tukang yasa, watu iku uga kang wus dadi watu pojok kang utama, lan watu sandhungan, sarta karang kang njalari wong kesandhung; yaiku tumrap wong-wong kang kesandhung marang pangandika, awit padha ora manut; lan tumrap iku uga wong-wong mau wus katetepaké.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Nanging kowé iku umat kang pinilih, imam-imam karajan, bangsa kang suci, umat kagungané piyambak; supaya kowé martakaké kaluhuran Panjenengané kang wus nimbali kowé metu saka pepeteng mlebu ing pepadhangé kang nggumunaké: kang biyèn dudu umat, nanging saiki wus dadi umaté Allah; kang biyèn durung nampa sih-rahmat, nanging saiki wus nampa sih-rahmat. 1 Petrus 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Padaleman suci sing diadegaké wiwit taun 1798 tekan 1844 nyakup sawijining golongan sing “katetepaké” kanggo ora manut. Pambangkangé kawedhar sajroning panolaké marang “pitu kaping,” “watu pojok,” “watu kang ditampik déning para tukang yasa,” yaiku “watu sandhungan” lan “watu sing njalari wong kesandhung.”

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Golongan sing “kapilih déning Allah,” ngakoni “watu” sing wis “ditampik déning manungsa” minangka “watu urip,” lan minangka “watu” sing wis “kapilih déning Allah, lan” “aji.” Sing “kapilih déning Allah,” “bangsa pilihan,” ing “jaman biyèn” “dudu sawijining umat, nanging” banjur dadi “umaté Allah.” Nalika Allah nglumpukaké loro teken mau, Panjenengané ngirid wong-wong mau metu saka ing antarané “bangsa-bangsa kapir.” Wong-wong mau bakal dadi umat kagungané nalika Panjenengané nyawijèkaké loro bangsa mau dadi siji sajroning patang puluh nem taun wiwit 1798 nganti 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Mung ana siji dhasar, lan dhasar iku yaiku Gusti Yésus Kristus, nanging “watu sandhungan” kang dadi dhasaré sajarah sing katampik déning wong-wong sing ora manut, yaiku pitung wektuné Musa. Nalika “pitung wektu” iku katampik ing taun 1863, iku minangka katampiking Gusti Yésus Kristus.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Panganggep dongeng sing nyimpulaké yèn panyucekan papan suci sing diwiwiti tanggal 22 Oktober 1844 iku minangka kawujudan mung saka ramalan rong éwu telung atus taun waé, nengenaké sawijining papan suci kang kosong, papan suci tanpa inang, karajan tanpa warga. Ora ana ancas kanggo papan suci sing diparingaké déning ilham, kang luwih dhuwur kautamané, tinimbang apa sing Gusti Allah ngandika minangka ancasé papan suci iku.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Lan padha damelna Aku papan suci, supaya Aku bisa manggon ana ing satengahé wong-wong mau. Pangentasan 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

Ing Kitab Suci, papan kasucene Gusti Allah tansah digandhengake karo umat kagungane Panjenengane, yaiku bala pasamuwan. Loro tekené Ezekiel, sing diidentifikasi minangka rong bangsa, kudu dadi bangsa siji, lan papan kasucene Gusti Allah bakal ana ing satengah-tengahe wong-wong mau. Nggambarake pitakonan ing ayat telulas saka Daniel wolu kanthi salah, supaya ndhelikake apa sing sajatine ditakokake dening pitakonan iku, ing wektu sing padha uga ateges nampik “wong suci tartamtu” ing ayat telulas, sing kaparingan pitakonan supaya mangsuli pitakonan kasebut.

> 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.

> Banjur aku krungu ana sawijining wong suci matur, lan wong suci liyane ngandika marang wong suci kang tartamtu iku, kang lagi matur mau, “Nganti pira suwéné wahyu mau bab kurban saben dina, lan panerak kang ndadèkaké kasirnan, nganti panggonan suci lan bala tentara padha kaparingaké kanggo diinjak-injak?” Lan dhèwèké ngandika marang aku, “Nganti rong èwu telung atus dina; sawisé iku panggonan suci bakal disucekaké.” Daniel 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Makhluk swarga kang ditakoni pitakonan iku sinebut “sang suci tartamtu,” lan ungkapan mau dijarwakake saka tembung Ibrani “Palmoni”, kang tegesé juru ngétung kang nggumunaké, juru ngétunging prakara-prakara rahasia. Ing wacana iku, kang dadi pilar utama lan dhasar Adventisme, Kristus nglambangaké sarirané piyambak minangka juru ngétung kang nggumunaké. Panjenengané nindakaké mangkono pas ing papan nalika Panjenengané mratélakaké sesambungan antarané wangsit wektu kang paling dawa ing Kitab Suci lan uga wangsit wektu rong èwu telung atus dina. Wangsit wektu kang paling dawa iku yaiku sumpahe Musa, yaiku pitung mangsa ing Imamat rong puluh enem. Iku wangsit kang nandhani panyebaran lan pangawulaning loro-loroné brayat Israèl, kang katandhani minangka “bala” kang bakal katindhes ana ing ayat telulas, déné ayat patbelas nandhani wangsit bab katindhesé pasucèn. Loro-loroné wangsit mau kawujud ing tanggal 22 Oktober 1844, sawisé randha saka Sarfat nglumpukaké loro teken kanggo geni kagungané utusan prejanjian.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Nalika Adventisme nampik kayektèn kang sapisan dhéwé bab wektu kenabian, kang para malaékat mimpin William Miller supaya mangertèni, wong-wong mau ndadèkaké awaké dhéwé wuta. Ing taun 1856, lumantar wolung artikelé Hiram Edson, Palmoni nyoba nambahi pepadhang bab pitung mangsa, nanging tanpa kasil. Wong-wong mau nampik pesen marang Laodikia, lan nampani limang pratandha ganas saka Laodikia, mangkono iku padha ngenali awaké dhéwé minangka limang prawan bodho.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Suwidak lima taun ing Yesaya pitu, kang nandhani 742 SM, 723 SM, lan 677 SM ing wiwitane, kaulang maneh ing sajarah pungkasan 1798, 1844, lan 1863. Sajarah pungkasan iku dilambangake déning panglumpukane rong teken ing Yehezkiel bab telung puluh pitu, lan randhané Sarepta (kaya kang kasebut ing basa Yunani Prajanjian Anyar), yaiku sajarah nalika Allah netepake sesambetan prajanjian karo Israel rohani ing Yehuda rohani (tanah kamulyan) sajrone sajarah karajan kaping enem saka wangsit Kitab Suci. Sajarah iku, minangka pungkasaning wangsit suwidak lima taun, uga nggambarake wiwitane kéwan bumi ing Wahyu telulas. Ing wiwitane karajan kaping enem saka wangsit Kitab Suci, panyawijine rong teken nggambarake pungkasaning karajan kaping enem saka wangsit Kitab Suci. Sajarah iku ngemot sajarah sing sajajar saka sungu Protestanisme lan sungu Republikanisme.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

Miturut tetembungan pitedah, sawijining kakuwasan, utawa sungu, utawa bangsa, utawa karajan, utawa ratu, utawa sirah iku lambang-lambang sing bisa saling nggantèkaké, gumantung marang konteks panganggoné. Kabèh lambang iki uga nuduh marang loro kayu sing déning Ezekiel diidentifikasi minangka loro bangsa. Ing wiwitaning sajarah pitedah kéwan bumi, sungu Protestan diklumpukaké dadi siji bangsa, utawa siji sungu. Ing pungkasaning sajarah sing padha mau, sungu Republik bakal manunggal karo sungu Protestantisme murtad kanggo mbentuk siji bangsa. Bangsa iku bakal dadi gambar tumrap kéwan segara ing Wahyu telulas. Miturut logika, manawa kita nampik nyumurupi paseksèn bab paukumaning ipat-ipat saka pitu mangsa (sing ditindakaké marang loro omah Israel literal), mesthi kita ora bakal bisa nyumurupi kepriyé loro omah literal Israel kuna iku dadi bangsa Israel rohani ing taun 1844. Manawa kita ora bisa nyumurupi sajarah iku, kita temenan babar pisan “ora ngerti apa-apa” ngenani carané sajarah iku ing wiwitaning Amerika Sarékat nandhani sajarah ing pungkasan, nalika sungu Republik mbalèni prosès panglumpukan lan panyawijèn sing wis digambaraké ing wiwitan lumantar sungu Protestan.

We will continue to consider these truths in the next article.

Kita bakal nerusaké nimbang kayekten-kayekten iki ing artikel sabanjuré.

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