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# The Book of Daniel - Number One-Hundred and Two

Kitab Daniel - Nomer Satus Kalih￼

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Panganggone Sing Tigané saka Sang Utusan: Mbukak Cetha Dinamika Kenabian

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Panganggon telung lapis tumrap Élia nyakup pesen, utusan, lan gerakan sajrone jangka wektu pangadilan eksekutifé Allah, kang diwiwiti nalika hukum Minggu ing Amerika Sarékat lan lumaku terus nganti nutupé wektu sih-rahmat. Pangadilan eksekutif iku saya ngrembaka saka sawijining mangsa nalika pangadilané Allah isih campur karo sih-rahmat tumuju marang wektu nalika pangadilan-pangadilané katumpahaké tanpa sih-rahmat ana ing pitu wewelak pungkasan.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Panganggone kaping telu tumrap utusan sing nyawisaké dalan tumrap Utusaning Prajanjian iku nyakup piwulangé, utusané, lan gerakané sajroning mangsa panutuping pangadilan panyelidikané Allah, kang nandhani mangsa panyegelané wong satus patang puluh papat ewu. Mangsa iku pungkasané tekan nalika angger-angger Minggu kang enggal bakal teka ing Amérikah Sarékat, yaiku nalika pangadilan eksekutifé Allah wiwit lumaku.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Yokanan Pambaptis nyawisaké dalan tumrap Kristus, Utusaning Prajanjian, kanggo netepaké prajanjian mau minangka panggenaping Daniel bab sanga, ayat rong puluh pitu. Kanthi mangkono, dhèwèké uga nyawisaké dalan tumrap Kristus supaya ndadak rawuh menyang Padalemané lan nucèkaké para putrané Lèwi, kang ditindakaké déning Panjenengané ing wiwitan lan ing pungkasaning pelayanan-Nya sajroning telung setengah taun. Reresiking padaleman kang harfiah iku dadi pralambang pakaryan-Nya kanggo ngresiki padaleman jiwa saka wong-wong kang dipralambangi déning para putrané Lèwi.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Pakaryan-Né kanthi harfiah ing ngresiki Padaleman Suci iku minangka pangenapaning wangsit, lan nalika Panjenengané ngrampungaké pakaryan mau ing Yokanan pasal loro, ayat telulas nganti rong puluh loro, Roh Suci nuntun para murid supaya kèlingan marang sawijining pethikan saka Prajanjian Lawas kang dadi bagéan saka pakaryan-Né anggoné nucèkaké lan ngresiki para murid minangka pangenapané Maléakhi telu.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

Ing pethikan ing Yohanes, Kristus negesake manawa nalika Padaleman-Tubuh Panjenengane dirusak, Panjenengane bakal ngedegake maneh ing telung dina. Pasrawungan karo wong-wong Yahudi kang remen mbantah mau nambahake manawa pambangunan maneh padaleman harfiah sing wis katindakake déning Herod, lan kang rampung ing taun iku uga, wis mbutuhake patang puluh nem taun. Gusti Yesus lagi nyucekake para sakabate lumantar tuladha salah siji saka pranatan-pranatan kang magepokan karo pangandika kenabian sing wis dipracayangake Gusti Yesus ana ing sajroning Sabdane, lumantar pakaryaning para malaékat, Roh Suci, lan para nabi.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Panjenengané maringi tuladha profetik yèn kang harfiah iku nglambangaké kang rohaniah. Panjenengané netepaké kunci profetik saka angka “patang puluh nem,” minangka pralambang pedalemane Allah. “Patang puluh nem” iku cacahing dina nalika Musa ana ing gunung nampani pituduh-pituduh kanggo pedalemane Allah. “Patang puluh nem” iku gunggungé kromosom kang nyusun padalemaning manungsa. “Patang puluh nem” iku cacahing taun (1798 nganti 1844) kang kaleksanan ing pambalèkaké pedalemane rohaniah kang wis kajugrug déning paganisme lan banjur déning kapausan.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Reresiking loro ing Padaleman Suci ngemu pralambang manawa telung dina padha karo patang puluh nem taun. Ing jeroné katemu uga asas manawa kang lahiriah makili kang rohaniah. Bab iku makili bebarengan sawijining kasampurnaning panggenepan lan uga sawijining ramalaning wangsit. Reresiking loro mau makili sawijining kayekten kang kasasar-paham déning golongan siji, nanging kababar marang golongan liyané.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Rong panyucekan punika nandhani satunggaling jaman nalika pasamuwanipun Allah sampun kacemar ngantos dumugi ing tataran dados “turun sundalipun para ula berbisa,” ingkang sami ngupados pratandha, nalika pratandha punika piyambak saèstu dipun terangaken kanthi langsung dhateng wong-wong mau, awit pratandha tunggal ingkang badhé kaparingaken punika namung pratandhanipun karusakaning Padaleman Suci ingkang dipun wungokaken malih sajroning tigang dinten.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> He turunaning ula-ula berbisa, kapriye kowé, awit kowé ala, bisa ngucapaké prekara-prekara kang becik? amarga saka lubèring ati tutuk iku ngucap.... Sawisé iku ana sawatara ahli Torèt lan wong-wong Farisi mangsuli, pangucapé, Guru, kawula sami kepéngin nyumurupi tandha saking Paduka. Nanging Panjenengané mangsuli lan ngandika marang wong-wong mau, Jaman kang ala lan laku jina iki padha nggolèki tandha; nanging ora bakal kaparingaké tandha marang iku, kajaba tandhané nabi Yunus: Awit kaya déné Yunus ana telung dina lan telung bengi ing weteng iwak paus; mangkono uga Putraning Manungsa bakal ana telung dina lan telung bengi ing sajroning jantunging bumi. Matius 12:34, 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Kabèh dinamika kenabian iki katuduhaké ing katelu panggenaping Sang Utusaning Prajanjian kang ndadak rawuh menyang Pedalemané, kaya kang Panjenengané tindakaké ing Yohanes pasal loro.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 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. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Lan Paskahé wong Yahudi wus cedhak, lan Gusti Yésus tindak munggah menyang Yérusalèm, sarta manggih ana ing Padalemané Allah wong-wong kang padha adol sapi, wedhus, lan manuk dara, uga para panuker dhuwit padha lungguh ana ing kono. Bareng Panjenengané sampun damel pecut saka tali-tali cilik, Panjenengané nundhungi wong-wong mau kabèh metu saka Padalemané Allah, semono uga wedhus-wedhus lan sapi-sapi; dhuwité para panuker dhuwit dipurak-purakaké, lan méja-méjané dibalèkaké. Lan Panjenengané ngandika marang wong-wong kang padha adol manuk dara, “Gawanen samubarang iki saka kéné; aja ndadèkaké dalemé Rama-Ku dadi omah padagangan.” Para sakabaté banjur kelingan manawa ana katulisan mangkéné, “Semangat tumrap dalem Paduka ngentekaké Aku.” Wong Yahudi banjur matur wangsulan marang Panjenengané, “Tandha apa kang Paduka tuduhaké marang awaké dhéwé, déné Paduka nindakaké prakara-prakara iki?” Gusti Yésus mangsuli lan ngandika marang wong-wong mau, “Rubuhna Padaleman iki, lan sajroning telung dina Aku bakal ngedegaké manèh.” Wong Yahudi banjur padha matur, “Patang puluh nem taun Padaleman iki dibangun, apa Paduka arep ngedegaké manèh sajroning telung dina?” Nanging Panjenengané ngandika bab Padalemaning sarirané. Mulané, sawisé Panjenengané wungu saka ing antarané wong mati, para sakabaté padha kelingan manawa Panjenengané wus ngandika mangkono marang wong-wong mau; lan padha pracaya marang Kitab Suci lan marang pangandika kang wus diucapaké déning Gusti Yésus. Yokanan 2:13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Utusan Prajanjian iku bakal nyucekake lan uga ngresiki putra-putrané Lewi kaya “slaka” kang nglambangake Sabdaning Allah, lan “emas,” kang nglambangake iman. Utusan Prajanjian bakal nyucekake para muridé kanthi nambah “iman” ana ing “sabda” kenabiané. Sabda kenabian iku dirancang kanggo nyucekake, nanging uga kanggo ngresiki. Sabda kenabiané tansah nglambangake sawijining pangujian, lan lumantar Sabda kenabiané iku putra-putrané Lewi diresiki sajroning mangsa nalika Panjenengané ndadak rawuh ing Padalemané.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Pirantiné kanggo nyawur ana ing tangané, lan Panjenengané bakal ngresiki papan pangirikané nganti resik temenan, sarta nglumpukaké gandumé menyang lumbung.’ Matius 3:12. Iki minangka salah siji mangsa panyucèn. Lumantar tembung-tembung kayektèn, damèn lagi dipisahaké saka gandum. Amarga banget gumunggung lan rumangsa bener dhéwé nganti ora gelem nampani piwulang pangéling-éling, banget tresna marang donya nganti ora gelem nampa urip andhap-asor, akèh wong banjur ninggalaké Gusti Yésus. Akeh wong isih nindakaké bab sing padha. Jiwa-jiwa diuji dina iki kaya para sakabat iku biyèn diuji ing papan pangibadah ing Kapernaum. Nalika kayektèn ditrapaké marang ati, wong-wong mau weruh yèn uripé ora cocog karo karsané Allah. Wong-wong mau weruh preluné owah-owahan sakabèhé ana ing dhiriné; nanging wong-wong mau ora gelem nindakake pagawéan sing mbutuhaké panyélan dhiri. Mulané wong-wong mau nesu nalika dosa-dosané kababar. Wong-wong mau lunga kanthi rasa kesandhung, kaya para sakabat ninggalaké Gusti Yésus, karo sambat, ‘Pangandika iki abot; sapa sing bisa ngrungokaké?’” The Desire of Ages, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

Wong-wong “jiwa sing kabuktèkaké” ing “sinagoga ing Kapernaum” padha nampik mangertèni yèn nalika Kristus ngandika marang wong-wong mau yèn padha kudu mangan daginge lan ngombé rahé, Panjenengané migunakaké badané kang kasatmata kanggo nglantaraké sawijining kayektèn rohani. Iku minangka gambaran kenabian kang padha persisé karo sing Panjenengané tindakaké ngenani pasamuwan suci ing Yokanan pasal loro. Nalika asas yèn kang harfiah ndhisiki lan makili kang rohani diakoni minangka “pangandika kang atos” kang ora gelem “dirungokaké” déning wong-wong mau, wong-wong mau banjur mundur lan ora lumaku bebarengan karo Panjenengané manèh. Iku kelakon ing Yokanan pasal enem, ayat sewidak enem (666), kang nglambangaké angger-angger Minggu kang bakal enggal teka, kang dilambangaké déning 22 Oktober 1844, lan sabanjuré iku dilambangaké déning salib ing Kalvari.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Wiwit nalika iku akèh saka para sakabate banjur mundur, lan ora lumaku manèh bebarengan karo Panjenengané. Yohanes 6:66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

Ing Yohanes pasal loro, Roh Suci wus nuntun pikirané para sakabat supaya “kèlingan” marang wangsit kang njlentrehake bab semangé Gusti Allah, lan tembung “semangat” iku padha karo tembung “cemburu” ing basa Ibrani lan Yunani.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> Amarga srengéngéné griya Paduka wus nguntal aku; lan panyaruwéné wong-wong kang nyaruwe Paduka wus tumiba marang aku. Jabur 69:9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Semangate Allah, yaiku cemburuné Panjenengané, nggambarake unsur wataké Allah minangka Allah kang cemburu, kang cemburuné kawedhar marang turun kang katelu lan kang kaping pat saka wong-wong kang sengit marang Panjenengané. Ing Yohanes pasal loro, Roh Suci lagi netepake manawa panyucekan kang katindakake déning Utusaning Prajanjian iku dumadi ing turun kang kaping pat lan pungkasan, sanadyan tansah ana sawatara saka turun kang katelu kang isih teteg nalika tuwungé turun kang pungkasan kapenuhan. Turun iku yaiku turun kang laku jina lan turuning ula beludhak.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Musa nggambarake turun-temurun kaping papat, lan nalika iku Musa, sajrone patang puluh nem dina, nampi piwulang bab ngedegake Padaleman Suci. Ing dina-dina iku Panjenengane nampi angger-anggering Toret, kang ing pepakon kapindho mratelakake manawa cemburuné Gusti Allah katuduhake ing turun-temurun kaping telu lan kaping papat.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Panjenengane banjur ngandika marang Abram, “Ngertiaa kanthi temenan, yèn turunira bakal dadi wong manca ana ing tanah kang dudu kagungané dhéwé, lan bakal ngawula marang wong-wong ing kana; sarta wong-wong iku bakal nandhang sangsara patang atus taun lawasé. Lan bangsa kang bakal diladèni mau iya bakal Sunadili; lan sawisé mangkono, wong-wong mau bakal metu kalawan nggawa banda akèh. Déné kowé bakal sowan marang para leluhurmu kanthi tentrem; kowé bakal kasarekaké ing mangsa tuwa kang becik. Nanging ing turun kaping papat wong-wong mau bakal bali mrene manèh; awit pialané wong Amori durung nganti kebak.” Purwaning Dumadi 15:13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

Ing generasi pungkasan Israèl kuna, padalemané pasamuwan Kristen, kang déning Pétrus sinebut “griya kasukman,” wus diadegaké. Sajroning sajarah iku Gusti Allah nduduhaké pakéwuhing cemburuné kaping pindho nalika, sajroning semangat suci-Né, Panjenengané ngresiki padaleman mau. Ing taun 1844 Gusti Allah wus ngedegaké padaleman kasukmané kaum Millerit, lan sapisan manèh Panjenengané wus ngliwati umat pilihan kang kapungkur. Ing sajarah iku Utusaning Prajanjian rawuh dumadakan ing tanggal 22 Oktober 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Rawuhipun sampun dipuncepakaken lumantar paladosanipun William Miller. Nalika para Protestan lan kaum Millerit nyedhak dhateng tanggal 22 Oktober 1844, wonten kalih golongan ingkang dipunujii. Ujian tumrap kaum Protestan rawuh ing wekdal pungkasan nalika rawuhipun malaékat kapisan ing taun 1798. Sasampunipun pekabaran ingkang badhé “ngresiki lan nyucekake” para putranipun Lewi dipunresmikakaken ing taun 1831, pangujian tumrap kaum Protestan dipunwiwiti nalika pekabaran malaékat kapisan dipunkuwatakaken ing tanggal 11 Agustus 1840. Ing tanggal 19 April 1844, kaum Protestan boten saged nglampahi ujian punika, lan lajeng dados para putrinipun Babilon.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Malaékat kapindho banjur rawuh, lan iman para Millerit banjur diuji, sarta sawijining panyucèn lan pamurnèn katindakaké. Nalika pekabaran malaékat kapindho kaparingi kakuwatan ing rapat perkemahan Exeter tanggal rolas nganti pitulas Agustus, pangujian tumrap pisahé para Millerit, yaiku pamisahan antarané para Millerit sing wicaksana lan sing bodho, katindakaké.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Bédané antarané wong wicaksana lan wong bodho iku yaiku lenga, yaiku pesen kenabian saka Panguwuh Wengi Tengah. Nalika malaékat katelu rawuh tanggal 22 Oktober 1844, Padaleman Suci wus kaedegaké (ing patang puluh nem taun). Ing wektu iku, Utusaning Prajanjian banjur tumeka dumadakan menyang Padalemané.

> “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 minangka Imam Agung kita dhateng papan ingkang Mahasuci, kagem panyucèn papan suci, ingkang kapratelakaken wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng Sang Sepuhing Jaman, kados ingkang kaandharaken wonten ing Daniel 7:13; sarta rawuhipun Pangéran dhateng Pedalemanipun, ingkang sampun dipunramalaken déning Maleakhi, punika sami dados gegambaraning prastawa ingkang sami; lan punika ugi dipunlambangaken déning rawuhipun pengantèn kakung dhateng pahargyan palakrama, kados ingkang dipunandharaken déning Kristus wonten ing pasemon bab sepuluh prawan, ing Mateus 25.” The Great Controversy, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Nalika iku Sang Utusaning Prajanjian miwiti pakaryan-Nya kanggo nyucekake lan ngresiki para murid Millerit, kang kacetha ing Malakhi bab telu minangka para putrané Lèwi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Akeh wong sing padha maju kanggo manggihi Sang Pangantèn Kakung miturut pekabaraning malaékat kapisan lan kapindho, padha nampik malaékat katelu, yaiku pekabaran pungkasan kang nyoba sing bakal kaparingaké marang donya, lan pendhiran kang padha uga bakal dijupuk nalika patangisan pungkasan katindakaké.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “Saben rincèn ing pasemon iki kudu ditliti kanthi temen. Kita kaibarataké salah siji: para prawan kang wicaksana utawa para prawan kang bodho.” Review and Herald, 31 Oktober 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Nalika pangandika malaékat kapisan diparingi kakuwatan ing tanggal 11 Agustus 1840, wong akèh mèlu gabung karo gerakan Millerit. Banjur ing tanggal 19 April 1844, golongan gedhé ninggalaké gerakan iku. Ing tanggal 22 Oktober 1844, panemu tradisional nyebut yèn ana kurang luwih sèket jiwa sing lumebu lumantar pracaya menyang Papan Mahasuci. Manawa cacahé kira-kira sèket jiwa sing wiwitané ngetutaké pepadhang malaékat katelu, apa tegesé nalika kita diparingi pawartos yèn “akèh” wong sing wis nampani piwulang malaékat kapisan lan kapindho, “nampik malaékat katelu, yaiku piwulang panggawéné pangujian kang pungkasan”?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Sang Utusaning Prajanjian dumadakan rawuh ing padaleman suci Panjenengane dhewe lan mbikak pepadhanging papan suci ing swarga sarta pekabaraning malaekat katelu marang wong sèket kang banjur ngetutake mlebu ing pengalamaning malaekat katelu, nanging wiwitané padha kacèr. Kuciwane wong-wong mau nalika iku luwih gedhé tinimbang kuciwaning kapisan, senadyan kita dipunparingi pawartos déning Sister White bilih kuciwané ora sepira gedhéné kaya kuciwané para murid sasampunipun salib.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

Ing kaloro sajarah sing sejajar mau, Kristus mbikak Sabda kenabian Panjenengane marang wong-wong kang kuciwa, lan ing taun 1850, Sister White nyariosaken bilih piyambakipun dipun tedahaken menawa Gusti nalika punika saweg nguluraken asta-Nya maneh kanggo nglumpukaken umat-Nya.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “23 September, [1850] Gusti nduduhaké marang aku yèn Panjenengané wus ngluluraké asta-Né kaping pindho kanggo mulihaké para sésa umat-Né, lan yèn sakehing upaya kudu dilipatgandhaké ing mangsa panglumpuk iki. Ing mangsa panyebaran, Israèl wus katempuh lan kaoyak; nanging saiki, ing mangsa panglumpuk, Allah bakal marasaké lan mbebat umat-Né. Ing mangsa panyebaran, upaya-upaya kang ditindakaké kanggo nyebaraké kayektèn mung duwé pangaruh sathithik, ngasilaké mung sathithik utawa ora ana babar pisan; nanging ing mangsa panglumpuk, nalika Allah wus ngangkat asta-Né kanggo nglumpukaké umat-Né, upaya-upaya kanggo nyebaraké kayektèn bakal ngasilaké pangaruh kaya kang wus kinarepaké. Kabèh wong kudu manunggal lan sregep ing pakaryan iki. Aku weruh yèn iku dadi wirang tumrap sapa waé manawa ngrujuk marang mangsa panyebaran minangka tuladha kanggo ngatur tumindak kita saiki ing mangsa panglumpuk; awit manawa Allah ora nindakaké luwih akèh tumrap kita saiki tinimbang kang Panjenengané tindakaké nalika semana, Israèl ora bakal tau kalumpukaké. Kaya dene prelu banget yèn kayektèn iku diwartakaké lumantar sawijining lembaran, semono uga preluné kaya nalika iku diwartakaké lumantar piwucal.” Review and Herald, 1 November 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Nalika ana ing kayu salib, para muridé wis padha buyar, lan ing sajarah iku, telung dina sawisé kuwi Panjenengané wiwit nglumpukaké para muridé sing wis buyar. Kira-kira telung taun sawisé pungkasaning taun 1844, Kristus wiwit nglumpukaké kumpulan wedhusé sing wis buyar. Ing sajarah iku Panjenengané nuntun umaté supaya wiwit nggarap pagawean penerbitan lan nerbitaké kang kapindho saka rong loh Habakuk, kang diprodhuksi ing pungkasan taun 1850, lan banjur wiwit ditawakake kanggo didol ing Review and Herald, ing Januari 1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

Bagan 1843 iku wus dadi wujud lahiriah saka pekabaran kang ngresiki padaleman suci, kang diadegaké ing sajarahing pekabaran malaékat kapisan lan kapindho. Nalika malaékat katelu rawuh, Gusti Allah ngrancang ngrampungaké pakaryanipun lan ngirid umatingipun mulih, nanging wong-wong mau mbrontak kaya déné Israel kuna, lan Israel kuna tuwin Israel modern banjur padha diparingi tugas ngumbara ana ing ara-ara samun. Saupama para Adventis kang wiwitané nampani pepadhang saka malaékat katelu mau nerusaké lumaku kanthi pracaya, nggawa wujud lahiriah saka pekabarané, yaiku bagan 1850, wong-wong mau bisa ndadosaké rawuhipun Gusti Yésus kaping pindho lan banjur mulih. Nanging wong-wong mau wis katetepaké kanggo mbalèni sajarah Yosua lan Kaleb, sarta para sepuluh pandhita telik kang ora setya.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Saupama para Adventis, sawisé kuciwa gedhé ing taun 1844, tetep nyekel kenceng imané lan kanthi manunggal terus lumaku manut tuntunan pangrencananing Gusti Allah kang lagi kabukak, nampani pawartané malaékat katelu lan kanthi kakuwataning Roh Suci martakaké marang jagad, mesthiné padha bakal weruh karahayoning Gusti Allah, Pangéran mesthi tumindak kanthi gagah prakosa lumantar upayané, pakaryan iku mesthi wis rampung, lan Kristus mesthi wis rawuh sadurungé wektu iki kanggo nampani umaté marang ganjarané. Nanging sajroning mangsa mamang lan ora mesthi kang ngetutaké kuciwa iku, akèh wong pracaya Advent nyerahaké imanéné.... Mangkono pakaryan iku kasandhet, lan jagad katilar ana ing pepeteng. Saupama sakabèhé badan Adventis manunggal ngugemi pepakoné Gusti Allah lan iman marang Gusti Yésus, mesthi sepira béda sajarah kita!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Yohanes Pambaptis lan William Miller nyawisake dalan tumrap Kristus supaya rawuh kanthi dumadakan lan nyucekake sawijining umat kang bakal nggawa pekabaran kaslametan ing sangisoré pangwasané Roh Suci marang saindenging jagad. Para muridé Kristus ngleksanani tugas sing dipasrahake marang wong-wong mau, nanging wiwitan Adventisme ora mangkono. Ing taun 1856 wong-wong mau wus tumiba ing kaanan Laodikia, nampik pepadhang sing luwih maju bab “pitu kaping,” lan ing taun 1863 wiwit lumaku ing prosès pambrontakan sing saya saya ngrembaka nganti tekan angger-angger dina Minggu sing bakal enggal rawuh. Pambrontakan taun 1863 iku ditipèkaké déning pambrontakané sepuluh telik. Ing pungkasan patang puluh taun lelampahan nglembara ing ara-ara samun, Israèl kuna digawa bali marang pacoban sing padha, saéngga dadi tuladha tumrap Israèl modhèren kang digawa bali menyang pacoban wiwitan.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Pambrontakané sepuluh pengintai ing Kadesh kaulang manèh ing Kadesh patang puluh taun sawisé. Pambrontakané sepuluh pengintai sing nyebabaké patang puluh taun anggoné nglembara ana ing ara-ara samun, iku nglambangaké pambrontakan taun 1863, nalika Israel modhèren njalari panglembaraané dhéwé ana ing ara-ara samuné Laodikia. Ing pungkasané patang puluh taun kuwi Israel kuna digawa manèh menyang Kadesh, mula nerangaké yèn ujian sing nyucèkaké Adventisme Millerit nalika pambrontakan taun 1863 bakal kaulang manèh nalika Utusaning Prajanjian mau dumadakan rawuh manèh ing Pedalemané.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika ing artikel salajengipun.

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> Nalika panaklukan Gilead lan Basan kalakon, ana akèh wong sing kèlingan marang prastawa-prastawa kang meh patang puluh taun sadurungé wis, ing Kades, ndadosaké Israel kaukum lumaku suwe nglembara ana ing ara-ara samun. Wong-wong mau weruh yèn pawartosé para telik bab Tanah Prajanjian iku, ing akèh prakara, pancèn bener. Kutha-kuthané ana bètèngé lan gedhé banget, lan dienggoni déning para raseksa, kang dibandhingaké karo wong Ibrani, wong Ibrani iku mung kaya wong cilik banget. Nanging saiki wong-wong mau bisa weruh yèn kaluputan kang ngrèmèhaké saka para leluhuré ana ing anggoné padha ora precaya marang pangwasané Allah. Mung iki waé kang wis ngalang-alangi wong-wong mau supaya ora enggal mlebu ing tanah kang saé iku.

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> “Nalika dhèwèké sapisan padha nyawisaké arep mlebu ing Kanaan, pakaryan iku katut karo kasukaran kang adoh luwih sithik tinimbang saiki. Gusti Allah wus janji marang umaté yèn manawa padha gelem manut marang swarané, Panjenengané bakal tindak ndhisiki wong-wong mau lan perang kanggo wong-wong mau; lan Panjenengané uga bakal ngutus tawon kanggo ngusir para pedununging nagara iku. Wedi bangsa-bangsa iku durung kawangun kanthi umum, lan durung akèh panyawisan kang katindakaké kanggo nglawan majuning wong-wong mau. Nanging nalika saiki Pangéran dhawuh marang Israèl supaya maju, wong-wong mau kudu maju ngadhepi mungsuh-mungsuh kang waspada lan prakosa, lan kudu perang nglawan bala tentara kang gedhé lan katata becik, kang wus nyawisaké dhiri kanggo nahan rawuhipun.”

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> “Ing pasulayané nglawan Og lan Sihon, bangsa iku kaanakake ing panggawé cobi kang padha, kang ing ngisoré para leluhuré biyèn wus nandhang kagagalan kang cetha banget. Nanging saiki pacoban iku adoh luwih abot tinimbang nalika Gusti Allah wus dhawuh marang Israèl supaya maju. Kasangsaran-kasangsaran ing dalané wus saya akèh banget wiwit padha nampik maju nalika diprentah mengkono ing asmane Pangéran. Mengkono uga Gusti Allah isih nyobi umaté. Lan manawa padha gagal tahan ngadhepi pacoban iku, Panjenengané nuntun wong-wong mau bali manèh menyang titik kang padha, lan ing kaping pindhoné pacoban iku bakal teka luwih caket lan luwih abot tinimbang sing sadurungé. Iki diterusaké nganti padha bisa nanggung panggawé cobi iku, utawa, manawa isih padha mbrontak, Gusti Allah narik pepadhangé saka wong-wong mau lan ninggalaké wong-wong mau ana ing pepeteng.” Patriarchs and Prophets, 436, 437.

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