Article

# Elijah - Number Seven

Élia — Nomer Pitu

The First and Last

Sang Kawitan lan Sang Pungkasan

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Kita netepake taun 1863 minangka titik pengujian pungkasan sajroning rerangkèn pangujian kang diwiwiti nalika kuciwa gedhé taun 1844. Dhasar logika kita kang kapisan yaiku kasunyatan yèn gerakan Millerite rampung nalika gréja Advent dina kapitu kadhaftar kanthi sah ing ngarsané pamaréntah Amerika Sarékat ing taun iku uga. Gerakan kang wiwit sacara profetik ing taun 1798, rampung ing taun 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Ilham maringi ngerti marang kita yèn nalika malaékat kang kuwasa ing Wahyu wolulas tumedhak ing tanggal 11 September 2001, prastawa iku wus dilambangaké sadurungé ana ing gerakan Millerit nalika malaékat ing Wahyu sepuluh tumedhak. Gerakan para Millerit diwiwiti ing wektu wekasan taun 1798, nalika wahyu babagan kali Ulai ing Daniel bab wolu lan sanga kasêlakké. Gerakané wong satus patang puluh papat èwu diwiwiti ing wektu wekasan taun 1989, nalika wahyu babagan kali Hiddekel ing telung bab pungkasan kitab Daniel kasêlakké.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Kaloro wektu pungkasan miwiti sawijining pamisahan kang lumaku saya cetha saka umat pilihan biyèn saka wong-wong kang ana ing gerakan sajarahé dhéwé-dhéwé. Nalika paugeran utama saka saben sajarah dipesthèkaké ana ing ngarepé umum, malaékat saka saben sajarahé dhéwé banjur tumurun. Pesen, gerakan, lan juru-pesen iku dadi piranti kang dipigunakaké déning Gusti ing saben sajarahé dhéwé kanggo nduduhaké dosa umat pilihan biyèn; awit kaya déné Kristus mulang bab pakaryan Panjenengané, manawa Panjenengané ora rawuh, wong-wong Yahudi kang seneng mbantah ing sajarah iku mesthi ora duwé dosa. Juru-pesen, pesen, lan gerakan iku dadi piranti pangadilan kang bakal njalari umat pilihan biyèn tanggung jawab amarga nampik pepadhang kang maju sethithik mbaka sethithik sajroning sajarahé dhéwé-dhéwé, lan nalika malaékat iku tumurun, iku dadi pratandha yèn prosès pangadilan tumrap umat prajanjian biyèn wis lumaku. Piranti pangadilan iku diidentifikasi nalika para nabi kang nggambaraké sajarah iku padha mangan pesen kang diparingaké marang wong-wong mau déning Gusti. Nalika padha mangan pesen iku, banjur padha nggawa pesen iku marang umat pilihan biyèn kang digambaraké minangka bangsa kang gulu atos lan mbrontak, kang ora bakal gelem ngrungokaké lan mratobat. Sawisé malaékat tumurun lan pesen iku dipangan, pangadilan tumrap bangsa kang mbrontak iku wiwit lumaku.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Kita lagi ngetrapake proses pangadilané Israèl kuna kados dipratelakakaké ing kitab Angka marang sajarah gerakan Millerit, lan ing wekasané, kita bakal ngetrapake proses pangujian punika marang gerakané satus patang puluh papat èwu. Simbolisme angka “sepuluh” kedah dipastèkaké adhedhasar konteks pethikan ing pundi angka punika dipigunakaké.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Runtutan sapuluh pacoban diwiwiti ing wektu kuciwa, yaiku ing Segara Abang tumrap Israèl kuna, utawa tanggal 22 Oktober 1844 tumrap para Millerit. Sister White netepake bebener-bebener “landmark” sing kabukak ing wektu iku, diwiwiti saka apa sing sinebut déning dhèwèké “liwaté wektu.” Kuciwané wong-wong Ibrani iku awujud ancaman saka bala tentarané Firaun. Kurangé pracaya marang pangwasané Gusti Allah ing kalangan wong Ibrani kawedhar minangka tanggapan marang wedi marang bala tentara mungsuhé, kaya uga dumadi ing pacoban kaping sapuluh lan kang pungkasan. Gusti Yésus nduduhaké pungkasan wiwit saka wiwitan, mula wedi marang para raksasa ing Tanah Prajanjèn sing diidentifikasi déning sepuluh mata-mata iku padha karo wedi sing uga wis njalari kuciwané wong-wong mau ing Segara Abang. Pacoban kaping sapuluh lan kang pungkasan tumrap gerakan Millerit bakal dadi sawijining ramalan wektu, kaya déné tanggal 22 Oktober 1844.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Kuciwa gedhé ing sajroning pangujian kang lumaku maju ing sajarahé kaum Millerite nandhani wiwitaning sawijining sajarah kang wis cetha ditipifikasèkaké déning pambébasané Israèl kuna saka Mesir. Wiwit saka Segara Abang ana rerangkening sepuluh pacoban, lan pacoban kang pungkasan bakal nggambaraké pacoban kang kapisan. “Liwaté wektu” nalika kuciwa gedhé iku katimbulaké déning salah paham marang sawijining ramalan wektu. Sing pungkasan saka prosès pangujian tumrap Israèl rohani bakal padha karo sing kapisan. Ing taun 1863, para pamimpin Israèl harfiah milih bali marang metodologi alkitabiahé wong-wong kang lagi waé padha diidentifikasi minangka putri-putriné Roma, lan padha nampik, utawa bisa uga diarani, salah mangertèni ramalan wektu kang paling dawa ing Kitab Suci. Pungkasaning sepuluh pacoban ing Israèl harfiah lan Israèl rohani loro-loroné diwakili déning wiwitané. Lan ing pungkasané, ing loro-loroné kahanan mau para pambrontak ngetokaké pepénginan kanggo bali menyang papan kang lagi waé diparlokake saka ing kono.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Kanthi nampik pitu mangsa ing Imamat kaping rong puluh enem, Adventisme Laodikia nuwuhake sawijining dilema kenabian kang sadurunge ora padha sumurupi. Nganti tekan dina iki padha durung bisa ngrampungake dilema iku, sanadyan padha nyaosake manéka warna olah-olahan dongeng minangka upaya kanggo nindakake mangkono. Dilema iku ana ing ayat kang déning Sister White diidentifikasi minangka dhasar lan tugu sentral Adventisme.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Ayat Kitab Suci sing ngungkuli kabèh liyané, kang dadi dhasar sarta pilar utama iman Advent, yaiku pratelan, ‘Nganti rong ewu telung atus dina; banjur pasucèn iku bakal kasucèkaké.’ [Daniel 8:14.]” The Great Controversy, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Adventisme akèh ngandharaké bab ayat patbelas, nanging wong-wong mau ora tau nyemak pengamatan kang paling wiwitan sing kuduné digawé tumrap ayat iku. Pengamatan iku yaiku yèn ayat patbelas iku sawijining “wangsulan.” Sawijining wangsulan ora nduwèni teges, manawa ora nyakup pitakonan sing njalari metu wangsulan iku. Ayat telulas ora bisa, kanthi logis, gramatikal, utawa lumrah, dipisahaké saka ayat patbelas, awit ayat telulas iku pitakonané lan ayat patbelas iku wangsulané.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Pitakon kasebut, manawa dipratelakake kanthi bener lan adil, ngasilake teges kang béda banget tumrap ayat patbelas tinimbang apa kang diwulangake déning Adventisme. Iki ora ateges manawa ayat patbelas iku dudu “dhasar lan pilar utama iman Advent,” awit pancen mangkono. Tegese yaiku manawa nalika Adventisme salah paham lan nyingkirake pitung wekdal ing taun 1863, wong-wong mau ora bisa netepake kanthi jangkep apa teges sejati ayat patbelas iku. Ing Kitab Suci, setengah bebener iku dudu bebener. Manawa dimangertèni kanthi bener, pitakon ing ayat telulas nuntut pangakèn tumrap ramalan kang nandhani panyucèné pasucèn sing wis diidak-idak, lan uga pangakèn tumrap ramalan kang nandhani pengidak-idaké wadya. Ramalan rong èwu telung atus taun ngrembug “pasucèn,” lan ramalan rong èwu limang atus rong puluh taun ngrembug “wadya.”

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Kangge mbahas sesambunganing kalih ayat punika dipunbetahaken sawijining panaliten ingkang dawa, ingkang ing wekdal punika boten badhe kula lampahi wonten ing artikel-artikel punika. Bab-bab punika sampun bola-bali kababar sadangunipun taun-taun lan saged kapanggihaken wonten ing rerangkèn Habakkuk’s Tables. Kula taksih rembag simbolisme Élia lan kepéngin ngrampungaken kayektèn-kayektèn punika rumiyin.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller iku Élia nalika wiwitané Adventisme, lan panemoné sing kapisan yaiku pitung mangsa ing Leviticus rong puluh enem; mula, panolakan marang kayektèn iku ing taun 1863 yaiku panolakan marang pesen Élia. Ing titik iki aku lagi ngrembug sipat Alpha lan Omega sing nandhai yèn pungkasan iku cocog karo wiwitan. Pacoban pungkasan tumrap Israèl kuna kaawakaké ing pacoban kang kapisan. Loro-loroné pacoban iku nggambaraké rasa wedi yèn bangsa-bangsa kapir iku luwih kuwat tinimbang Gusti Allah. Pacoban kang kaping sepuluh, awit padha ing prinsip, luwih mbrontak tinimbang pacoban kang kapisan, amarga sajarah kamenangané Gusti Allah ing pacoban kang kapisan kuduné nuwuhaké kapercayan kang mantep ana ing wong-wong mbrontak mau. Wong-wong mau mratélakaké panolakané marang Gusti Allah senadyan ana bukti kakuwasané Panjenengané kang luwih akèh tinimbang sing padha diduwèni nalika ana ing Segara Abang. Adventisme Millerit nalika taun 1863 wis nerangaké sebabipun bilih kuciwa gedhé iku minangka pakaryan Gusti Allah kang kuwasa, nanging wong-wong mau isih mutusaké milih sawijining panggedhé lan bali menyang Mesir sarta nampik pesen sing déning Daniel sinebut “sumpah” Musa, kang wis kaawakaké déning Élia.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Tinimbang nglampahi wekdal kanggo ngaturaken bukti-bukti tumrap kasahihanipun pitu wekdal minangka sawijining ramalan wektu, kula badhe migunakaken logika ingkang prasaja kanggo mbuktèkaken kasahihanipun kanthi cara sanès. Amargi tumrap gerakan ingkang wiwit ing taun 1798, ujian pungkasan ing taun 1863 ugi badhe makili ujian pungkasan tumrap gerakan malaékat ingkang kuwasa saking Wahyu wolulas. Ilham sampun cetha sanget ngandharaken punapa ujian pungkasan punika tumrap kalih gerakan kalawau.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> “Sétan iku ... tanpa kendhat nyurung mlebu barang kang palsu—kanggo nyasaraké saka bebener. Pangapusan pungkasané Sétan bakal dadi gawé tanpa daya paseksi saka Rohing Allah. ‘Yèn ora ana wahyu, bangsa iku bakal binasa’ (Wulang Bebasan 29:18).” Selected Messages, buku 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Ora ana cara sing jujur kanggo nampani tulisan-tulisan Ellen White banjur nyaranake manawa dheweke ora kanthi temenan nyengkuyung pitung wektu ing Imamat rong puluh enem. Sedhèrèk White, kaya sing sadurungé wis kita tetepaké ing artikel-artikel iki lan kaya sing kacathet kanthi cetha ing rerangkening tulisan kanthi irah-irahan *Habakkuk’s Tables*, kanthi langsung maringi katrangan marang kita manawa Gusti Allah nuntun bagan taun 1843 lan 1850. Dheweke kanthi langsung mulang manawa loro tabel iku minangka panggenapan saka Habakuk pasal loro. Loro-loroné bagan mau nandhani pitung wektu ing Imamat rong puluh enem minangka titik pusat saka tata letak grafisé masing-masing. Ing loro bagan mau, garis pitung wektu iku nduwèni salib Kristus minangka titik pusat saka garis kenabian pitung wektu.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Bebarengan karo pangukuhé tumrap loro lémpèngé Habakuk, dhèwèké wis bola-bali nyathet yèn kita kudu terus ngaturaké pekabaran sing wis diaturaké wiwit taun 1840 nganti 1844, lan saben sejarawan Advent sing mbahas kepriyé para Millerit nyebaraké pekabaran sing padha wartakaké, negesaké yèn wong-wong mau nggunakaké bagan 1843. Ora mung dhèwèké ngakoni pekabaran-pekabaran sing digambarake ana ing bagan-bagan mau, lan maringi pitutur marang umaté Gusti Allah supaya terus ngaturaké pekabaran-pekabaran sing padha persis kaya sing wis diaturaké ing sajarah iku, nanging dhèwèké uga maringi akèh pethikan ing ngendi dhèwèké ngélingaké yèn pekabaran-pekabaran mau bakal diserang sajroning sajarahé umaté Gusti Allah sing kari. Nalika dhèwèké ngélingaké bab serangan-serangan mau, dhèwèké bola-bali negesaké yèn pakaryané para juru jaga Gusti Allah iku mbéla kayektèn-kayektèn mau piyambak.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Manawa bagan-bagan iku kliru, mula pesen-pesen kang digambarake kanthi grafis déning bagan-bagan mau uga kliru. Manawa pesen kang diproklamasèkaké déning kaum Millerite wiwit taun 1840 nganti 1844 iku kliru, mula pangenalan Ellen White kang bola-bali manawa pesen Millerite iku dhasar uga kliru. Manawa pesen-pesen mau kliru, dhawuhe kang bola-bali supaya terus ngaturaké bebener-bebener iku kang padha mau dadi pitutur palsu. Manawa pesen kaum Millerite ora makili dhasar-dhasar kang kuduné dijaga lan dilindhungi saka serangan-serangan satani, mula pitutur-pitutur mau uga luput. Tekan marang kacindhèkan manawa kabèh prakara iki kang magepokan karo pesen Éliah ing sajarah iku luput, cetha bakal mbuktekaké manawa Ellen White iku nabi palsu.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Adventisme modern isih mulang ing Seminar-seminar Wahyu manawa pasamuwan sisah bakal nduwèni Rohing Ramalan, yaiku paseksené Gusti Yesus, nanging temenan wong-wong mau ora ngandhakaké marang wong-wong sing lagi diupaya supaya mlebu dadi anggota pasamuwan yèn wong-wong mau sakabehé nolak panyengkuyung lan pepèngetipun Ellen White sing ana gandhèngané karo kayektèn-kayektèn dhasar lan sajarah wiwitan mau. Apa tegesé pethikan ing ngisor iki tumrap panjenengan?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Kita ora duwe apa-apa kang kudu diwedeni tumrap mangsa ngarep, kajaba manawa kita lali marang dalan kang wus katuntun déning Pangéran marang kita, lan piwulangé ing sajarah kita ing jaman kapungkur.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

Ing taun 1863, gerakan Millerite tekan sawijining pungkasan lan ndhaptar minangka badan hukum marang pamaréntah sing ing wekasané bakal mbentuk sawijining gambar tumrap kapapaan, kang miturut tegesé Ellen White yaiku gabungan antarané gréja lan nagara.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Ing gerakan-gerakan sing saiki lagi lumaku ing Amérika Sarékat kanggo njamin supaya lembaga-lembaga lan tata-guna pasamuwan oleh panyengkuyung saka nagara, wong-wong Protestan lagi ngetutaké tapak-langkah para papis. Malah luwih saka kuwi, wong-wong mau lagi mbukak lawang supaya Kapapaan bisa ngrebut bali ing Amérika Protestan kaluhuran kakuwasan sing wis ilang saka dheweke ing Donya Lawas.” The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Miturut praduga yèn gegandhèngan légal karo pamaréntah iku dadi pérangan saka kabutuhan kanggo ngatur organisasi, ing sawijining mangsa nalika para mudha bangsa iku lagi direkrut mlebu ing adus getih kang kawentar minangka Perang Sipil, gerakan wong-wong Millerit tumeka ing pungkasané. Ing taun 1863, lumantar sawijining artikel cetak lan uga sawijining bagan anyar, gréja Advent Dina Kapitu nolak ramalan bab perbudakan kang déning Daniel kasebut minangka sumpahé Musa. Ing taun 1850, Gusti wis nuntun umaté supaya damel méja kapindho saka Habakuk, lan mbeneraké kaluputan kang Panjenengané wis nahan astané ana ing ndhuwuré ing bagan taun 1843. Bagan kang diprentahaké ing taun 1850 iku kasembadan kanthi sampurna tumrap ancasé, awit Ellen White ngandika yèn dhèwèké weruh “that God was in the publishment of the chart,” déné ing wektu kang padha uga netepaké yèn bagan taun 1850 iku diidhèntifikasi ana ing Habakuk pasal loro.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Tujuaning bagan taun 1850 padha karo bagan taun 1843. Bagan iku kudu dadi piranti penginjilan kang digunakaké kanggo ngaturaké pekabaraning malaékat katelu marang jagad kang lagi tumuju marang pati. Ing taun 1863, pekabaran iku dibuwang. Proses panggawéan pangujian kang dipratandhani déning proses pangujian kang diwiwiti ing Segara Abang, diwiwiti kanthi wangsit wektu kang netepaké panggonan suci sing bakal diidak-idak ing ayat telulas Daniel wolu, lan proses pangujian iku dipungkasi kanthi wangsit wektu kang netepaké pasukan sing bakal diidak-idak ing ayat telulas Daniel wolu.

> 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 suci kang guneman, lan ana suci liyané matur marang suci tartamtu kang lagi guneman mau, “Nganti pira suwéné wahyu bab kurban saben dina, lan panerak kang ndadèkaké kaawon, kang masrahaké pasucèn lan bala wadya supaya diidak-idak ing sangisoré sikil?” Lan dhèwèké ngandika marang aku, “Nganti rong èwu telung atus dina; banjur pasucèn bakal disucekaké.” Daniel 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Proses pengujian kang diwiwiti tanggal 22 Oktober 1844 ngandhut tandha tanganing Alfa lan Omega. Wiwitan saka proses pengujian iku minangka sawijining wangsit wektu kang nggambarake pasucèn sing bakal katindhes ing sangisoring sikil. Iku sawijining wangsit kang ngasilake pepadhang gedhé nalika kaleksanan. Proses pengujian kang rampung ing taun 1863 uga ngandhut tandha tanganing Alfa lan Omega. Pungkasan saka proses pengujian iku minangka sawijining wangsit wektu kang nggambarake bala kang bakal katindhes ing sangisoring sikil. Iku sawijining wangsit kang dirancang kanggo ngasilake pepadhang gedhé nalika kaleksanan. Iku sawijining wangsit wektu kang dipratelakake déning Élia ing sajarah iku, lan nalika ditampik lan disisihaké, iku ngasilake pepeteng gedhé.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Lan iki ukumaning paukuman iku, manawa pepadhang wis rawuh ing donya, nanging manungsa luwih tresna marang pepeteng tinimbang marang pepadhang, amarga panggawene ala. Yokanan 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Logika kang arep dakgunakake kanggo ngrampungake artikel iki yaiku apa kang wis dakcathet sadurunge. Apa Gusti Allah lumantar Ellen White nyarujuki bagan taun 1843 lan 1850?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Aku wis weruh manawa bagan taun 1843 iku katuntun déning astaning Pangéran, lan manawa iku ora kena diowahi; manawa angka-angka iku kaya kang Panjenengané karsakaké; manawa astanipun ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, supaya ora ana wong siji waé kang bisa weruh, nganti astanipun dijabut.” Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

> “Aku mirsa bilih Gusti Allah wonten ing panyebaran bagan déning Sadèrèk Nichols. Aku mirsa bilih wonten sawijining wangsit bab bagan punika ing Kitab Suci, lan manawi bagan punika katujokaké kanggé umatipun Gusti Allah, manawi punika nyukupi kanggé satunggal, punika ugi nyukupi kanggé sanèsipun, lan manawi satunggal mbutuhaké bagan enggal ingkang dipunlukis kanthi ukuran ingkang langkung ageng, sadaya sami mbutuhakénipun kanthi kadar ingkang sami.” Manuscript Releases, nomer 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Punapa Allah lumantar Ellen White nyarujuki piwucal ingkang dipunaturaken déning para Millerit sajroning sajarah taun 1840 dumugi 1844?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Allah ora maringi kita piwulang anyar. Kita kudu martakaké piwulang sing ing taun 1843 lan 1844 wis nuntun kita metu saka gréja-gréja liya.” Review and Herald, 19 Januari 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “Gusti Allah dhawuh supaya kita maringaké wektu lan kakuwatan kita kanggo pakaryan martakaké marang umat pesen-pesen kang nggerakaké para priya lan wanita ing taun 1843 lan 1844.” Manuscript Release, Number 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Kabeh piwulang kang diparingake wiwit taun 1840–1844 kudu saiki dipratelakake kanthi kakuwatan, amarga ana akèh wong kang wis kelangan panuntune. Piwulang-piwulang iku kudu lumaku marang sakèhé pasamuwan.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristus ngandika, ‘Begja mripatmu, amarga padha ndeleng; lan kupingmu, amarga padha krungu. Satemene Aku pitutur marang kowe: akeh para nabi lan wong-wong mursid padha kepéngin ndeleng apa kang kokdeleng, nanging ora ndeleng; lan krungu apa kang kokrungu, nanging ora krungu’ [Matius 13:16, 17]. Begja mripat kang nyumurupi prekara-prekara kang kasumurupan ing taun 1843 lan 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Pesen punika sampun kaparingaken. Lan boten kenging wonten tundha anggenipun mbaleni pesen punika, amargi pratandha-pratandhaing jaman punika sami kawujud; pakaryan pungkasan kedah katindakaken. Pakaryan ageng badhé kalampahan ing wekdal ingkang cekak. Satunggaling pesen badhé enggal kaparingaken miturut paugeraning Allah, ingkang badhé ngrembaka dados panguwuh ingkang sora. Salajengipun Daniel badhé jumeneng wonten ing pandumanipun, kanggé maringi paseksenipun.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Kasunyatan-kasunyatan kang kita tampa ing taun 1841, ‘42, ‘43, lan ‘44, saiki kudu disinaoni lan diumumaké. Pesen-pesen saka malaékat kang kapisan, kapindho, lan katelu ing tembé bakal diumumaké kanthi swara sora. Pesen-pesen iku bakal diparingaké kanthi tekad kang temen lan ing pangwasané Roh.” Manuscript Releases, volume 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “Kula sami mangertos kaemahan lan kakathahipun alitipun pakaryan punika ing wekdal samenika. Kita sampun gadhah pengalaman. Ing nindakaken pakaryan ingkang Gusti Allah sampun paringaken dhateng kita, kita saged maju kanthi pitados, kanthi mantep bilih Panjenenganipun badhe dados kakiyatan lan kasagedan kita. Panjenenganipun badhe nunggil kaliyan kita ing taun 1906, kados dene Panjenenganipun sampun nunggil kaliyan kita ing taun 1841, 1842, 1843, lan 1844.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Wong-wong sing ngadeg minangka guru lan pamimpin ing lembaga-lembaga kita kudu mantep ing pracaya lan ing prinsip-prinsip pekabaran malaékat katelu. Gusti Allah ngersaaké supaya umaté padha mangerti yèn kita nduwèni pekabaran iku kaya Panjenengané maringaké marang kita ing taun 1843 lan 1844.” General Conference Bulletin, 1 April 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Piweling punika sampun rawuh: boten wonten satunggal prekawis punapa kemawon ingkang kenging dipun idini mlebet ingkang badhé ngganggu dhasaring iman ingkang sampun dados papan pambangunan kita wiwit pesen punika rawuh ing taun 1842, 1843, lan 1844. Kawula wonten ing salebeting pesen punika, lan wiwit wekdal punika kawula sampun ngadeg wonten ing ngajenging jagad, setya dhateng pepadhang ingkang sampun dipun paringaken Gusti Allah dhateng kita. Kita boten gadhah ancas nggeser sikil kita saking pelataran ingkang dados papan panggènanipun, nalika saben dinten kita ngupadi Gusti kanthi pandonga ingkang temen-temen, ngupados pepadhang. Punapa panjenengan sami nginten bilih kawula saged nilar pepadhang ingkang sampun dipun paringaken Gusti Allah dhateng kawula? Pepadhang punika badhé dados kados Watu Karang ingkang Langgeng. Punika sampun nuntun kawula wiwit sapunika dipun paringaken.” Review and Herald, April 14, 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Apa Gusti Allah lumantar Ellen White wis ngélingaké umat-Né supaya mbéla dhiri saka serangan-serangan kang bakal ngrusak kayektèn-kayektèn sajarah Millerite?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Patokan-patokan agenging kayekten, kang nuduhake marang kita pandom kita ana ing sajarah kenabian, kudu dijaga kanthi temen-temen, supaya aja nganti dirubuhake lan diganti nganggo téyori-téyori kang bakal nuwuhake bingung tinimbang pepadhang kang satemené.” Selected Messages, buku 2, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Ing dina iki Iblis lagi ngupaya kesempatan kanggo ngrubuhake pratandha-pratandha kayektèn,—tugu-tugu pepènget sing wis didegaké ing sadawaning dalan; lan kita mbutuhake pengalaman para penggawé lawas sing wis mbangun omahé ana ing sandhuwuré watu karang sing kukuh, sing lumantar pawarta ala uga pawarta becik tetep mantep marang kayektèn.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Allah ora nate nilar donya tanpa wong-wong kang bisa mbedakaké antarane becik lan ala, kabeneran lan piala. Allah kagungan wong-wong kang wis katetepaké déning Panjenengané kanggo ngadeg ana ing ngarep peperangan nalika mangsa darurat. Ing mangsa krisis, Panjenengané bakal ngedegaké wong-wong kaya ing jaman kuna. Para nom-noman bakal didhawuhi nyambung karo para pengemban panji kang wis sepuh, supaya padha dikuwataké lan diwulang déning pengalaman para wong setya iki, kang wis ngliwati akèh peperangan, lan marang wong-wong iku, lumantar paseksiné Roh Panjenengané, Allah wis kerep ngandika, nedahaké dalan kang bener lan ngukum dalan kang luput. Nalika bebaya-bebaya muncul, kang nyobi pracayané umat Allah, para buruh perintis iki kudu nyaritakaké pengalaman-pengalaman ing jaman biyèn, nalika krisis kang mengkono iku teka, nalika kayektèn dipertanyakaké, nalika piwulang-piwulang anèh, kang asalé dudu saka Allah, dilebokaké.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> “Pengalaman para pekerja sing wus sepuh iku dibutuhake sapunika; awit Iblis tansah ngawas saben kalodhangan kanggo ndadekake tanpa teges tenger-tenger lawas kuwi,—yaiku monumen-monumen sing wis diadegake ing sadawane dalan.” Review and Herald, 19 November 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

Ing taun 1863, gerakan Millerit rampung kanthi nolak kayektènan kang kapisan sing Elia saka sajarah iku wis dituntun supaya mangertèni. Ujian pungkasané adhedhasar rong ayat ing Daniel wolu kang nandhani diremuk-remuké pasucèn lan bala. Pepadhang bab pasucèn kabukak ing ujian kapisan saka sepuluh ujian, lan pepeteng ditibakaké marang bala ing ujian pungkasan saka sepuluh ujian.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Satunggal prekawis mesthi cetha: para Advent Hari Ketujuh sing ngadeg ing sangisoring panji-panji Iblis luwih dhisik bakal nilar pracayané marang pepéling lan panyaruwé sing kinandhut ing paseksen-paseksen Rohing Allah.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Panggilan tumuju marang pengudusane sing luwih jero lan pangabdèn sing luwih suci lagi kawedharake, lan bakal terus kawedharake. Sawenèh wong sing sapunika nyuarakake usulan-usulané Iblis bakal éling lan bali waras pamikirané. Ana wong-wong ing kalungguhan kapitadosan sing wigati sing ora mangertèni kayektèn kanggo jaman iki. Marang wong-wong mau pesen iku kudu diwènèhake. Manawa padha nampani, Kristus bakal nampani wong-wong mau, lan bakal ndadèkaké wong-wong mau kanca nyambut gawé bebarengan karo Panjenengané. Nanging manawa padha nampik ngrungokake pesen iku, padha bakal njupuk panggonané ana ing sangisoré panji ireng Sang Pangeran Pepeteng.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> “Aku kaprentah supaya kandha manawa kayektènan aji kanggo jaman iki kabukak saya cetha lan saya cetha marang budi manungsa. Ing pangertèn kang mirunggan, para priya lan wanita kudu mangan daginge Kristus lan ngombe rahé. Bakal ana pangrembakan ing pangerten, awit kayektènan iku saged tuwuh lan ngrembaka tanpa kendhat. Panjenengané Ilahi, Sang Pangripta kayektènan, bakal rawuh mlebu ing pasamuwan kang luwih raket lan saya raket manèh karo wong-wong kang nerusake ngudi supaya wanuh marang Panjenengané. Nalika umaté Gusti Allah nampani pangandikané minangka roti saka swarga, wong-wong mau bakal sumurup manawa miyosé Panjenengané wus kasawisaké kaya wayah ésuk. Wong-wong mau bakal nampi kakiyatan kasukman, kaya badan nampa kakiyatan jasmani nalika pangan dipangan.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “Kita boten mangertos satunggal bagéyan setunggalipun kemawon saking rancanganipun Gusti ing ngluwari para putraning Israel saking pangawulan ing Mesir, lan nuntun piyambakipun ngliwati ara-ara samun tumuju tanah Kanaan.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> “Nalika kita nglumpukaké sinar-sinar ilahi kang madhangi saka Injil, kita bakal nduwèni pangertosan kang luwih cetha ngenani tatanan Yahudi, lan pangaji-ajining kang luwih jero marang kayektèn-kayektèné kang wigati. Panalitèn kita babagan kayektèn isih durung pepak. Kita lagi nglumpukaké mung sawetara sinar pepadhang. Wong-wong kang ora saben dina dadi murid Sabda ora bakal bisa mecahaké prakara-prakara ing tatanan Yahudi. Wong-wong mau ora bakal mangertèni kayektèn-kayektèn kang diwulangaké lumantar paladosan Padaleman Suci. Pakaryané Allah kaalang-alangi déning pangertosan kadonyan babagan rancangan-Né kang agung. Gesang ing mangsa ngarep bakal mbabar tegesing angger-anggering Toret kang diparingaké déning Kristus, nalika Panjenengané kasarubung ing pilar méga, marang umaté.” Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Kita badhé nglajengaken pamrayogi kita ngenani pralambangipun Élia gegayutan kaliyan taun 1863 wonten ing artikel salajengipun.

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