Article

# Elijah - Number Seven

Elija - Bilang Tujuh

The First and Last

ទីមួយ និង ទីចុងក្រោយ

Author

Jeff Pippenger

Published

October 7, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

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.

Nga ka pynthikna ïa ka snem 1863 kum ka bynta kaba khatduh jong ka jingtynjuh ha ka jingïaid lynti jong ki jingtynjuh kiba la sdang ha ka jingbymman kaba khraw jong ka 1844. Ka bynta banyngkong jong ka jingpyrkhat jong ngi ka long ka jingshisha ba ka jingïaid paidbah jong ki Millerite ka la kut noh haba ïa ka balang Seventh-day Adventist la rejistar paidbah katkum ka aiñ bad ka sorkar jong ka United States ha kata hi ka snem. Kata ka jingïaid paidbah kaba la sdang ha ka jingïathuhlypa ha ka 1798, ka la kut ha ka 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.

Whakhuvhudzedzwa zwi ri dzivhadza uri musi muruṅwa wa maanḓa wa Nzumbululo ya fumimalo a tshi tsela fhasi nga Lwanzhe 11, 2001, tshiitea itsho tsho vha tsho no fanyiselwa kha mutsingamafhungo wa VhaMillerite musi muruṅwa wa Nzumbululo ya fumi a tshi tsela fhasi. Mutsingamafhungo wa VhaMillerite wo thoma nga tshifhinga tsha vhufhelo nga 1798, musi bono ḽa mulambo wa Ulai ḽa Daniele ndima ya malo na ya rathi ḽi tshi pfukululwa. Mutsingamafhungo wa vha zwigidi zwa maḓana mavhili na fumi na zwina wo thoma nga tshifhinga tsha vhufhelo nga 1989, musi bono ḽa mulambo wa Hiddekel ḽa ndima tharu dza u fhedzisela dza Daniele ḽi tshi pfukululwa.

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.

Kedua-dua masa kesudahan memulakan suatu pemisahan yang beransur-ansur terhadap umat pilihan yang terdahulu daripada mereka yang berada dalam pergerakan sejarah masing-masing. Apabila peraturan utama bagi setiap sejarah disahkan secara terbuka, malaikat bagi setiap sejarah masing-masing pun turun. Pekabaran, pergerakan, dan utusan itu ialah alat-alat yang Tuhan gunakan dalam setiap sejarah masing-masing untuk memperlihatkan dosa umat pilihan yang terdahulu itu, kerana sebagaimana Kristus mengajarkan tentang pekerjaan-Nya, jika Dia tidak datang, orang-orang Yahudi yang suka bertengkar dalam sejarah itu tidak akan mempunyai dosa. Utusan, pekabaran, dan pergerakan itu ialah alat-alat penghakiman yang akan mempertanggungjawabkan umat pilihan yang terdahulu kerana menolak terang yang progresif dalam sejarah masing-masing, dan apabila malaikat itu turun, hal itu menandakan bahawa proses penghakiman terhadap umat perjanjian yang terdahulu sedang berlangsung. Alat penghakiman itu dikenal pasti apabila para nabi yang menggambarkan sejarah itu memakan pekabaran yang disampaikan kepada mereka oleh Tuhan. Apabila mereka memakan pekabaran itu, kemudian mereka membawa pekabaran itu kepada umat pilihan yang terdahulu, yang digambarkan sebagai suatu bangsa yang tegar tengkuk dan memberontak, yang tidak mahu mendengar dan bertobat. Setelah malaikat itu turun dan pekabaran itu dimakan, penghakiman terhadap bangsa yang memberontak itu pun bermula.

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.

Мы применяем процесс суда древнего Израиля, представленный в книге Чисел, к истории миллеритского движения; в конечном итоге мы применим этот процесс испытания к движению ста сорока четырёх тысяч. Символическое значение числа «десять» следует определять по контексту того отрывка, в котором оно употреблено.

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.

Urutan sepuluh ujian itu bermula pada kekecewaan, sama ada di Laut Merah bagi Israel purba ataupun pada 22 Oktober 1844 bagi golongan Millerite. Sister White mengenal pasti kebenaran-kebenaran “landmark” yang telah dibukakan pada waktu itu, bermula dengan apa yang beliau sebut sebagai “berlalunya masa.” Kekecewaan bagi orang Ibrani ialah ancaman tentera Firaun. Kekurangan iman kepada kuasa Tuhan dalam kalangan orang Ibrani dinyatakan sebagai tindak balas terhadap ketakutan mereka akan tentera musuh mereka, sebagaimana juga halnya pada ujian yang kesepuluh dan yang terakhir. Yesus menggambarkan pengakhiran dari permulaan, maka ketakutan terhadap raksasa-raksasa di Tanah Perjanjian yang dikenal pasti oleh kesepuluh pengintip itu ialah ketakutan yang sama yang juga telah menghasilkan kekecewaan mereka di Laut Merah. Ujian yang kesepuluh dan yang terakhir bagi pergerakan Millerite ialah suatu nubuatan masa, sebagaimana halnya dengan 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.

Kekecewaan besar dalam ujian bertahap sejarah Millerit menandai permulaan suatu sejarah yang telah dengan jelas dilambangkan oleh pembebasan Israel purba dari Mesir. Bermula di Laut Merah terdapat satu rangkaian sepuluh ujian, dan ujian yang terakhir akan mencerminkan ujian yang pertama. “Berlalunya masa” pada kekecewaan besar itu dihasilkan oleh suatu salah faham terhadap suatu nubuatan masa. Yang terakhir dalam proses ujian bagi Israel rohani akan sama seperti yang pertama. Pada tahun 1863, para pemimpin Israel harfiah memilih untuk kembali kepada metodologi alkitabiah mereka yang baru sahaja mereka kenal pasti sebagai anak-anak perempuan Roma, dan menolak, atau boleh dikatakan, salah memahami nubuatan masa yang paling panjang dalam Alkitab. Pengakhiran sepuluh ujian dalam Israel harfiah dan rohani sama-sama digambarkan oleh permulaannya. Dan pada akhirnya, dalam kedua-dua keadaan itu, golongan pemberontak memperlihatkan keinginan untuk kembali ke tempat dari mana mereka baru sahaja dibebaskan.

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.

Ka ho hana na ngei pitu dalam Imamat pasal dua puluh enam, Adventisme Laodikea udah nyiptai sebuah dilema nubuat ke nyang maran sekalik ida sangka. Sampei hari nyak, ida bedau mampu nyelesaikai dilema nya, walaupun ida nyuguhkai beragam sajian dongeng dalam usaha ngelakukannya. Dilema nya adek dalam ayat nyang dikenali oleh Sister White sebagai dasar ngan tiang 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.

> “Ang Kasulatan na, higit kaysa lahat ng iba pa, ay kapuwa naging pundasyon at pangunahing haligi ng pananampalatayang Advento ay ang pahayag, ‘Hanggang sa dalawang libo at tatlong daang araw; kung magkagayo’y lilinisin ang santuwaryo.’ [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 mempunyai banyak hal untuk dikatakan tentang ayat empat belas, tetapi mereka tidak pernah menanggapi pengamatan pertama yang seharusnya dibuat tentang ayat itu. Pengamatan itu ialah bahwa ayat empat belas adalah sebuah “jawaban.” Sebuah jawaban tidak bermakna jika tidak mencakup pertanyaan yang menimbulkan jawaban itu. Ayat tiga belas tidak dapat, secara logis, secara tata bahasa, maupun secara wajar, dipisahkan dari ayat empat belas, sebab ayat tiga belas adalah pertanyaannya dan ayat empat belas adalah jawabannya.

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’.

Soalan itu, apabila dikemukakan dengan betul dan saksama, menghasilkan makna yang sangat berbeza bagi ayat empat belas daripada apa yang diajarkan oleh Adventisme. Ini tidak bererti bahawa ayat empat belas bukan “asas dan tiang pusat iman Advent,” kerana memang demikian. Ini bererti bahawa apabila Adventisme telah salah faham dan mengetepikan tujuh masa pada tahun 1863, mereka tidak dapat mentakrifkan sepenuhnya apa yang sebenarnya dimaksudkan oleh ayat empat belas. Dalam Kitab Suci, setengah kebenaran bukanlah kebenaran. Apabila difahami dengan betul, soalan dalam ayat tiga belas menuntut pengiktirafan akan nubuatan yang menandai pentahiran tempat kudus yang telah dipijak-pijak, dan juga pengiktirafan akan nubuatan yang menandai pemijakan-pijakan bala tentera itu. Nubuatan dua ribu tiga ratus tahun membicarakan ‘tempat kudus’ dan nubuatan dua ribu lima ratus dua puluh tahun membicarakan ‘bala tentera’.

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.

Untuk membahas hubungan antara kedua ayat itu diperlukan suatu kajian yang panjang, yang tidak bermaksud saya lakukan pada tahap ini dalam artikel-artikel ini. Pokok-pokok tersebut telah berulang kali dibahas selama bertahun-tahun dan dapat ditemukan dalam seri Meja-Meja Habakuk. Saya masih sedang membahas simbolisme Elia dan ingin terlebih dahulu menyelesaikan kebenaran-kebenaran itu.

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 ialah Elia pada permulaan Adventisme, dan penemuan pertamanya ialah tujuh masa dalam Imamat dua puluh enam; maka penolakan terhadap kebenaran itu pada tahun 1863 merupakan penolakan terhadap pekabaran Elia. Pada titik ini saya sedang membicarakan ciri Alfa dan Omega yang mengenal pasti pengakhiran dengan permulaan. Ujian terakhir bagi Israel purba telah dilambangkan dalam ujian yang pertama. Kedua-dua ujian itu melambangkan ketakutan bahawa bangsa-bangsa kafir lebih berkuasa daripada Tuhan. Ujian yang kesepuluh, yang sama pada prinsipnya, jauh lebih memberontak daripada ujian yang pertama, kerana sejarah kemenangan Tuhan dalam ujian yang pertama seharusnya telah menghasilkan keyakinan yang teguh dalam diri para pemberontak. Mereka menyatakan penolakan mereka terhadap Tuhan walaupun dengan bukti kuasa-Nya yang jauh lebih besar daripada yang mereka miliki di Laut Merah. Adventisme Millerit menjelang tahun 1863 sudah pun menjelaskan mengapa kekecewaan besar itu merupakan suatu pekerjaan Tuhan yang berkuasa, namun mereka tetap memutuskan untuk memilih seorang pemimpin dan kembali ke Mesir serta menolak pekabaran yang dalam kitab Daniel disebut sebagai “sumpah” Musa yang telah dilambangkan oleh Elia.

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.

Daripada meluangkan masa untuk mengemukakan bukti-bukti tentang kesahihan tujuh masa sebagai suatu nubuatan waktu, saya berhasrat menggunakan beberapa logik yang mudah untuk membuktikan kesahihannya dengan cara yang lain. Bagi pergerakan yang bermula pada tahun 1798, ujian terakhir pada tahun 1863 juga akan mewakili ujian terakhir bagi pergerakan malaikat perkasa dalam Wahyu lapan belas. Inspirasi telah menyatakan dengan sangat jelas apakah ujian terakhir bagi kedua-dua pergerakan itu.

> “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.

> “ස්ාතන් ... නිරන්තරයෙන්ම ව්‍යාජ දේ ඉදිරියට තල්ලු කරමින් සිටියි—සත්‍යයෙන් ඉවතට ගෙන යාම සඳහාය. ස්ාතන්ගේ අතිඅවසාන රැවටීම වන්නේ දෙවියන්වහන්සේගේ ආත්මයේ සාක්ෂිය බලරහිත කර දැමීමය. ‘දර්ශනයක් නොමැති තැන, ජනතාව විනාශ වෙති’ (හිතෝපදේශ 29:18).” Selected Messages, book 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.

Tiada cara yang jujur untuk menerima tulisan-tulisan Ellen White lalu menyatakan bahawa beliau tidak sepenuhnya menyokong tujuh masa dalam Imamat dua puluh enam. Sister White, sebagaimana yang telah kami kenal pasti sebelum ini dalam rencana-rencana ini dan sebagaimana didokumentasikan dengan jelas dalam siri berjudul Habakkuk’s Tables, secara langsung memberitahu kita bahawa Tuhan telah mengarahkan kedua-dua carta tahun 1843 dan 1850. Beliau secara langsung mengajarkan bahawa kedua-dua jadual itu merupakan suatu penggenapan Habakuk fasal dua. Kedua-dua carta itu mengenal pasti tujuh masa dalam Imamat dua puluh enam sebagai titik pusat susun atur grafik masing-masing. Dalam kedua-dua carta itu, garis tujuh masa mempunyai salib Kristus sebagai pusat bagi garis nubuatan tujuh masa itu.

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.

Bersama dengan dukungannya terhadap dua papan Habakuk, ia telah berulang kali mencatat bahwa kita harus terus memberitakan pekabaran yang telah disampaikan dari tahun 1840 hingga 1844, dan setiap sejarawan Advent yang membahas bagaimana kaum Millerit mempromosikan pekabaran yang mereka maklumkan, menyatakan bahwa mereka menggunakan bagan 1843. Ia bukan saja mendukung pekabaran-pekaran yang dilambangkan pada bagan-bagan itu, dan menasihati umat Allah untuk terus memberitakan pekabaran yang sama persis seperti yang telah disampaikan dalam sejarah itu, melainkan ia juga menyediakan banyak petikan di mana ia memperingatkan bahwa pekabaran-pekaran itu akan diserang sepanjang sejarah umat sisa Allah. Ketika ia memperingatkan tentang serangan-serangan itu, ia berulang kali menegaskan bahwa adalah pekerjaan para penjaga Allah untuk mempertahankan kebenaran-kebenaran itu juga.

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.

Chart ka mi dikgore kaɛ, nɔŋɔ fɔlɔ minnu b’a yira ka kɔrɔsira la fana kaɛ. N’i ye mɛn ka Milleritenu ka kɛrɛnkɛrɛnna 1840 ka taa 1844 ma ko a kaɛ, o tuma Ellen White ka mɛn sɔrɔ-sɔrɔ ye ko Milleritenu ka mɛn ye fɔndasiyɔn ye, o fana kaɛ. N’o mɛnnaw kaɛ, a ka jamana-jamana la donkiliw minnu ye ko i bɛ se ka o tigiya-donw kelen-kelen ɲɛfɔ tun, olu ye hakɛsira fɔlɔ kaɛ. N’i ye Milleritenu ka mɛn tɛ fɔndasiyɔnnu yira minnu tun ka kan ka sigi ani ka kɔrɔsi Satan ka tɔɔrɔw ma, o la, o yɛrɛw fana ye kaɛya ye. Ka se ka ta kɔnkliziyɔn na ko fɛnw nin bɛɛ minnu bɛ taa tariikhi o la ka taa ni Eliya ka mɛn ye, olu bɛɛ ye kaɛya ye, o bɛ Ellen White yira kɛnɛya la ko a tun ye nabi-kalanden ye.

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 moden masih mengajarkan dalam Seminar Wahyu mereka bahawa gereja baki akan memiliki Roh Nubuat, iaitu kesaksian Yesus, tetapi mereka sama sekali tidak memberitahu mereka yang sedang mereka usahakan untuk ditarik menjadi anggota gereja bahawa mereka sepenuhnya menolak pengesahan dan amaran Ellen White yang berkaitan dengan kebenaran-kebenaran asas yang awal serta sejarahnya. Apakah makna petikan berikut bagi anda?

> “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 tidak mempunyai apa-apa yang perlu ditakuti tentang masa depan, kecuali jika kita melupakan jalan bagaimana Tuhan telah memimpin kita, dan ajaran-Nya dalam sejarah kita yang lampau.” 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.

Ka 1863, mokgatlo wa Mamillerite o ile wa fihla sephethong mme wa ingodisa e le mokgatlo wa semolao le mmuso oo qetellong o neng o tla bopa setshwantsho sa bopapa, seo ka tlhaloso ya Ellen White e leng kopano ya kereke le mmuso.

> “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.

> “Dalam gerakan-gerakan yang kini sedang berlangsung di Amerika Serikat untuk menjamin bagi lembaga-lembaga dan tata-guna gereja dukungan negara, orang-orang Protestan sedang mengikuti jejak kaum papis. Bahkan lebih daripada itu, mereka sedang membuka pintu bagi Kepausan untuk memperoleh kembali di Amerika Protestan supremasi yang telah hilang daripadanya di Dunia Lama.” 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.

ताम्रंहिंसासनसित्वंणा स्तित्नङ्गाति सरकारसँगे कानूनी सङ्गठनके आवश्यकताक अंश छल, एहन पूर्वधारणाक अधीन, ओहि समयमे जखन राष्ट्रक युवासभ केँ “सिविल वार” नामसँ प्रसिद्ध रक्त-स्नानमे जबरन भरती कएल जा रहल छल, मिलेराइटसभक आन्दोलन समाप्त भ' गेल। 1863 मे, एकटा मुद्रित लेख आ एकटा नव चार्ट—दूनू द्वारा—सेवन्थ-डे एडभेन्टिस्ट कलीसियाने दासत्वसम्बन्धी ओहि भविष्यवाणीके अस्वीकार कएल जकरा दानिएल “मूसाक शपथ” कहैत छथि। 1850 मे, प्रभु अपन प्रजाके हबक्कूकक दोसर पट्टिका बनाब' लेल निर्देश देने छलाह, आ ओहि त्रुटिके सुधार' लेल सेहो, जाहि पर 1843 क पट्टिकामे हुनका अपन हाथ रोकने रहने छल। 1850 मे आदेशित चार्ट अपन उद्देश्य पूर्णरूपेँ सिद्ध कएलक, किएक तँ एलेन व्हाइट कहलथिन जे हुनका देखाओल गेल जे “ईश्वर चार्टक प्रकाशनमे छलाह,” आ संगहि ईहो चिन्हित कएल गेल जे 1850 क चार्ट हबक्कूक अध्याय दू मे पहिचानल गेल अछि।

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.

Kupulanga kwa chati ya 1850 kwali kwakufwana na kwa chati ya 1843. Kwali chida cha ulaliki chakuti chigwiritsidwe ntchito popereka uthenga wa mngelo wachitatu ku dziko lakufa. Mu 1863, uthenga umenewo unatayidwa. Njira ya kuyesedwa imene ikuyimiridwa mwa njira ya kuyesedwa imene inayamba pa Nyanja Yofiira, inayamba ndi ulosi wa nthawi wozindikiritsa malo opatulika amene anayenera kuponderezedwa mu vesi la khumi ndi zitatu la Danieli eyiti, ndipo njira ya kuyesedwayo inatha ndi ulosi wa nthawi wozindikiritsa khamu limene linayenera kuponderezedwa mu vesi la khumi ndi zitatu la Danieli eyiti.

> 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.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang sedang berbicara itu, “Berapa lama penglihatan itu akan berlangsung mengenai korban sehari-hari dan pelanggaran yang menimbulkan kebinasaan, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak?” Lalu ia berkata kepadaku, “Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan dipulihkan.” 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.

ꞌMulongwa gwa kulengululwa gwakandanga pa Octoba 22, 1844, guli ni chisainilo cha Alifa na Omega. Kutendeka kwa mulongwa agu gwa kulengululwa kwali ulosi lwa lwola lwalembele chiswaswaswa cha kujikutila, chachapashilwe kuti chipondwe pasi. Lwali ulosi lwapatile kuleta lumuli lwalukulupilika ndema jajwapwile. Mulongwa gwa kulengululwa gwa mbesi jwakumalichisye mu 1863, guli ni chisainilo cha Alifa na Omega. Kumulichisya kwa mulongwa agu gwa kulengululwa kwali ulosi lwa lwola lwalembele lipinga lwalembele kupwatulidwa pasi. Lwali ulosi lwapanganyisidwemo kuti luletaje lumuli lwalukulupilika ndema jajwapwile. Lwali ulosi lwa lwola lwaletwe ni Eliya jwa lisakasa lila, soni pandi lwatasyidwe ni kupelekwa kumbali, lwaletile chipi chachikulu.

> 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.

> И энэ нь яллалт мөн: гэрэл ертөнцөд ирсэн атал хүмүүс үйлс нь бузар байсан тул гэрлээс илүү харанхуйг хайрласан. Иохан 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?

ངས་རྩོམ་འདི་མཇུག་བསྡུ་བར་དགོངས་པའི་རིགས་པ་ནི། སྔར་ནས་ངས་བཀོད་ཟིན་པ་དེ་རང་ཡིན། ཨེ་ལེན་ཝ་ཡིཊ་བརྒྱུད་ནས་དཀོན་མཆོག་གིས་1843 དང་ 1850 ལོའི་རེའུ་མིག་གཉིས་ལ་རྒྱབ་སྐྱོར་གནང་ངམ།

> “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.

> “Ai ngi la ba xam ne atër 1843 bi, loxo Yàlla moo ko jiitewoon, te waruñu ko soppi; ne lim yi nekk nañu ni Mu ko bëggóon; ne loxoom dafa nekkoon ci kawam te moo nëbb ag njuumte ci yenn lim yi, ba kenn mënu ko gis, ba keraake loxoom dindiwoon.” 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.

> “Aii koŋ nia niŋ ba yi laŋ nɛ, Nicsols nti nkani-pɛrɛl-nyɔk la. Aii koŋ chart kɛla puɔl ni Bible ni; ka chart kɛla yɛlɛla Nyuola nɛ baale, ka o [be] pɔkɔr la yinni nɛ, o pɔkɔr la baŋa nɛ mɛn; ka yinni ba pɔɔr chart paale mɔrɛl ni tɔŋ-tɔŋ yele, baŋa mɛn pɔɔr o la nɛ mɛla.” Manuscript Releases, number 13, 359; 1853.

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

Na Modimo ka Ellen White a ne a dumelela molaetsa o Millerites ba neng ba o tlhagisa mo historing ya 1840 go ya go 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.

> “Modimo ga a re neye molaetsa o mosha. Re tshwanetse go itsise molaetsa o ka 1843 le 1844 o neng wa re ntsha mo dikerekeng tse dingwe.” Review and Herald, January 19, 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.

> “Tuhxo hunaŋhčala waŋží kiŋ le na tȟaŋíŋyaŋ na wičhóni wašte šni héčhena wowapi oyúzapi kiŋ hé emáčaŋku, wičhóšni na winúŋspe kiŋháŋ 1843 na 1844 él waŋyáŋkapi na oyáŋke kiŋhaŋ wičháša na wíŋyaŋ wakȟáŋyeža kiŋ hé oyáte kiŋ etáŋhaŋ iwáŋyaŋg wówašake kiŋ.” 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.

> “Thupui 1840–1844 chhunga pek tawh zawng zawngte hi tunah hian thiltihtheih takin puan chhuah a ngai a, mi tam takin an hriatna leh an kalpui dân an hloh tawh avângin. Thuchahte chu kohhran zawng zawngah hriattîr tur a ni.

> “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 berkata, ‘Berbahagialah matamu, karena melihat; dan telingamu, karena mendengar. Karena sesungguhnya Aku berkata kepadamu: banyak nabi dan orang benar telah rindu melihat apa yang kamu lihat, tetapi tidak melihatnya; dan mendengar apa yang kamu dengar, tetapi tidak mendengarnya’ [Matius 13:16, 17]. Berbahagialah mata yang melihat perkara-perkara yang telah terlihat pada tahun 1843 dan 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.

> “Mesej itu telah diberikan. Dan tidak seharusnya ada penangguhan dalam mengulangi mesej itu, kerana tanda-tanda zaman sedang digenapi; pekerjaan penutupan itu mesti diselesaikan. Suatu pekerjaan besar akan dilaksanakan dalam masa yang singkat. Suatu mesej akan segera diberikan menurut ketetapan Tuhan yang akan berkembang menjadi suatu seruan nyaring. Kemudian Daniel akan berdiri pada bahagiannya, untuk memberikan kesaksiannya.” Manuscript Releases, jilid 21, 437.

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

> “တိတိကျကျသောအမှန်တရားများကို 1841၊ ‘42၊ ‘43၊ နှင့် ‘44 တို့တွင် ကျွန်ုပ်တို့ လက်ခံရရှိခဲ့ကြသည်။ ယခုအခါ ထိုအမှန်တရားများကို လေ့လာသင်ယူ၍ ကြေညာဟောပြောရမည်။ ပထမ၊ ဒုတိယ၊ နှင့် တတိယကောင်းကင်တမန်တို့၏ သတင်းစကားများကို အနာဂတ်တွင် အသံကြီးစွာဖြင့် ကြေညာဟောပြောမည်။ ထိုသတင်းစကားများကို စိတ်အားထက်သန်သော အတည်တကျ ဆုံးဖြတ်ချက်နှင့် ဝိညာဉ်တော်၏ တန်ခိုးအားဖြင့် ပေးအပ်မည်ဖြစ်သည်။” 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.

> “E re tlhaloganya bokoa jwa jaanong le bonnye jwa tiro. Re nnile le maitemogelo. Fa re dira tiro e Modimo o re neileng yone, re ka tswela pele ka go ikanya, re tlhomamile gore O tla nna bokgoni jwa rona. O tla nna le rona ka 1906, jaaka a ne a na le rona ka 1841, 1842, 1843, le 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.

> “Mereka yang berdiri sebagai guru dan pemimpin di dalam lembaga-lembaga kita harus teguh dalam iman dan dalam prinsip-prinsip pekabaran malaikat ketiga. Allah menghendaki agar umat-Nya mengetahui bahwa kita memiliki pekabaran itu sebagaimana Ia memberikannya kepada kita pada tahun 1843 dan 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.

> “Peringatan telah datang: Jangan sekali-kali dibiarkan masuk apa pun yang akan menggoncangkan dasar iman yang di atasnya kita telah membangun sejak pekabaran itu datang pada tahun 1842, 1843, dan 1844. Saya berada di dalam pekabaran ini, dan sejak saat itu saya telah berdiri di hadapan dunia, setia kepada terang yang telah Allah berikan kepada kita. Kita tidak bermaksud memindahkan kaki kita dari landasan tempat kaki itu telah ditempatkan sementara hari demi hari kita mencari Tuhan dengan doa yang sungguh-sungguh, memohon terang. Apakah Saudara berpikir bahwa saya dapat melepaskan terang yang telah Allah berikan kepada saya? Terang itu harus tetap seperti Gunung Batu Zaman. Terang itu telah menuntun saya sejak pertama kali diberikan.” Review and Herald, 14 April 1903.

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

ජේම්ස් වයිට්ගේ ඉතිහාසයේ සත්‍යයන් අඩුකර දමන ප්‍රහාරවලට එරෙහිව තම ජනතාව ආරක්ෂා වීමට දෙවියන් වහන්සේ එලන් වයිට් මඟින් අනතුරු ඇඟවූසේක් ද?

> “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.

> “Litsela tse kgolo tsa bohlokwa tsa nnete, tse re bontshang boemo ba rona historing ya boporofeta, di tshwanetse ho sireletswa ka hloko, esere tsa heletswa, mme tsa nkeloa sebaka ke dithuto tse ka tlisang pherekano ho ena le lesedi la nnete.” Selected Messages, buka ya 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.

> “Nguno Sathan ulamuhla ufuna amathuba okudiliza izimpawu zendlela zeqiniso,—izikhumbuzo ezimiswe eceleni kwendlela; njalo sidinga amava abasebenzi asebekhulile abakhe indlu yabo phezu kwedwala eliqinileyo, labo okuthi phakathi kombiko omubi kanye lombiko omuhle bahlala beqinile eqinisweni.” 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.

> “Modimo ga a ke a tlogela lefatshe a se na banna ba ba kgonang go farologanya fa gare ga molemo le bosula, tshiamo le go sa siama. Modimo o na le banna ba a ba tlhomileng gore ba eme kwa pele ga tlhabano mo dinakong tsa maemo a potlako. Mo nakong ya tlokotsi, o tla tsosa banna jaaka a dirile mo dinakong tsa bogologolo. Makau a tla laelwa gore a ikopanye le bajari ba folaga ba ba godileng, gore ba tle ba nonotshiwe le go rutwa ka maitemogelo a ba ba ikanyegang bano, ba ba fetileng mo dintweng tse dintsi jaana, le ba Modimo, ka ditshupo tsa Mowa wa gagwe, a buileng nabo gantsi thata, a supa tsela e e siameng a bo a atlholola tsela e e phoso. Fa dikotsi di tlhaga, tse di lekang tumelo ya batho ba Modimo, badiri bano ba badirimmogo ba ntlha ba tshwanetse go anela maitemogelo a nako e e fetileng, fa go ne go tla mathata a a ntseng jalo, fa boammaaruri bo ne bo belaelwa, fa megopolo e e sa tlwaelegang, e e sa tswang mo Modimong, e ne e tsenngwa.”

> “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.

> “Phihlelo ya vhashumi vha kale i khou ṱoḓea zwino; ngauri Sathane u khou sedza tshifhinga tshiṅwe na tshiṅwe tsha u nyadzisa zwiga zwa kale zwa nḓila,—zwihumbudzi zwe zwa vuswa nḓilani.” Review and Herald, November 19, 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.

Pada tahun 1863, gerakan Millerite berakhir dengan menolak kebenaran pertama yang Elia dari sejarah itu telah dituntun untuk pahami. Ujian terakhirnya didasarkan pada dua ayat dalam Daniel delapan yang mengidentifikasi penginjak-injakan atas tempat kudus dan bala tentara. Terang tentang tempat kudus dibukakan pada yang pertama dari sepuluh ujian, dan kegelapan didatangkan atas bala tentara pada yang terakhir dari 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.

> “Үнэн нэг зүйл байна: Сатаны тугийн дор байр сууриа эзэлдэг Долоо дахь өдрийн Адвентистууд эхлээд Бурханы Сүнсний Гэрчлэлүүдэд агуулагдсан анхааруулга ба зэмлэлүүдэд итгэх итгэлээ орхино.

> “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.

> “မိမိကိုယ်ကို ပို၍ သန့်ရှင်းစွာ ဆက်ကပ်အပ်နှံရန်နှင့် ပို၍ သန့်ရှင်းသော အမှုတော်၌ အမှုဆောင်ရန် ခေါ်သံကို ယခု ထုတ်ဖော်ကြေညာလျက်ရှိပြီး၊ နောင်လည်း ဆက်လက်ကြေညာသွားမည်။ ယခုအခါ စာတန်၏ အကြံပေးစကားများကို ပြောဆိုနေကြသော အချို့သည် မိမိတို့၏ သတိအာရုံသို့ ပြန်လည်ရောက်ရှိလာကြလိမ့်မည်။ ယုံကြည်အပ်နှံထားသော အရေးကြီးရာထူးများ၌ ရှိနေသော်လည်း ဤကာလအတွက် သမ္မာတရားကို နားမလည်ကြသေးသောသူများလည်း ရှိကြသည်။ သူတို့ထံသို့ ဤသတင်းစကားကို ပေးရမည်။ ထိုသတင်းစကားကို သူတို့ လက်ခံကြလျှင်၊ ခရစ်တော်သည် သူတို့ကို လက်ခံတော်မူမည်ဖြစ်ပြီး၊ သူနှင့်အတူ အမှုတော်ဆောင်ဖက်များဖြစ်စေတော်မူလိမ့်မည်။ သို့ရာတွင် ထိုသတင်းစကားကို နားမထောင်ရန် ငြင်းဆန်ကြလျှင်၊ သူတို့သည် အမှောင်မင်း၏ မင်းသား၏ အနက်ရောင်အလံအောက်တွင် မိမိတို့၏ ရပ်တည်ချက်ကို ယူကြလိမ့်မည်။”

> “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.

> “Ndzi lerisiwile ku vula leswaku ntiyiso wa nkoka wa nkarhi lowu wu le ku pfuriwaka swinene hi ku ya hi ku vonakala eriehleketweni ya vanhu. Hi ndlela yo hlawuleka, vavanuna ni vavasati va fanele ku dya nyama ya Kreste ni ku nwa ngati ya yena. Ku ta va ni ku kula ka ku twisisa, hikuva ntiyiso wu kota ku andlala nkarhi hinkwawo. Muvumbi wa le tilweni wa ntiyiso u ta nghena eku hlanganeni ka le kusuhi, ni loku ku yaka ku va ka le kusuhi swinene, ni lava yaka emahlweni leswaku va n’wi tiva. Loko vanhu va Xikwembu va amukela rito ra yena tanihi xinkwa xa le tilweni, va ta tiva leswaku ku huma ka yena ku lunghiselelwe kukotisa nimixo. Va ta amukela matimba ya moya, hilaha miri wu amukelaka matimba ya nyama loko swakudya swi dyiwile.

> “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.

> “እግዚአብሔር የእስራኤልን ልጆች ከግብፅ ባርነት አውጥቶ በምድረ በዳ አሳልፎ ወደ ከነዓን በመራቸው ያለውን እቅድ እኛ በበቂ ሁኔታ አናስተውለውም።

> “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.

> “Apabila kita mengumpulkan sinar-sinar ilahi yang bercahaya daripada Injil, kita akan memperoleh pengertian yang lebih jelas tentang tata ibadat Yahudi, dan penghargaan yang lebih mendalam terhadap kebenaran-kebenarannya yang penting. Penyelidikan kita akan kebenaran masih belum lengkap. Kita baru mengumpulkan hanya beberapa sinar cahaya sahaja. Mereka yang tidak setiap hari menjadi pelajar Firman tidak akan dapat menyelesaikan persoalan-persoalan dalam tata ibadat Yahudi. Mereka tidak akan memahami kebenaran-kebenaran yang diajarkan melalui pelayanan bait suci. Pekerjaan Allah terhalang oleh pemahaman duniawi tentang rencana-Nya yang agung. Kehidupan yang akan datang akan menyingkapkan makna hukum-hukum yang Kristus, terselubung dalam tiang awan, telah berikan kepada umat-Nya.” Spalding and Magan, 305, 306.

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

Re tla tswela pele ka go sekaseka ga rena seswantšho sa Elia mabapi le 1863 sehlogong se se latelago.

Back to Articles