And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Lan Gusti Allah nunggil karo bocah iku; lan dhèwèké saya gedhé, lan manggon ana ing ara-ara samun, lan dadi wong manah. Purwaning Dumadi 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Ismaèl dadi juru manah, kang dadi pralambanging peperangan, lan pralambanging paukuman eksekutif kang dipunlampahaké marang Roma.
The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.
Swarané wong-wong sing padha mlayu lan uwal saka tanah Babil, kanggo ngumumaké ana ing Sion piwalesing Pangeran Allah kita, piwalesing Pedalemané. Klumpukna para pamanah nglawan Babil: kowe kabèh sing mbengkongaké busur, padha ngedegna kémah ngubengi kutha iku; aja nganti ana siji waé kang uwal; balasana dhèwèké miturut panggawéné; miturut kabèh kang wus ditindakaké, tindakna marang dhèwèké mangkono uga: awit dhèwèké wus gumunggung nglawan Pangeran, nglawan Kang Mahasuci saka Israèl. Yeremia 50:28, 29.
The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.
Para juru panah malesi Babil miturut pakaryané, lan piwales mau kawiwitan nalika paugeran Minggu sing bakal enggal teka, bebarengan karo swara kapindho saka Wahyu pasal wolulas, nalika paukuman eksekutif Babil sing maju kanthi bertahap wiwit kaleksanan.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.
Lan aku krungu swara liyane saka swarga, mangkene pangandikane, Metua saka ing dhèwèké, hé umat-Ku, supaya kowé aja melu nampa bagéan saka dosa-dosané, lan supaya kowé aja kataman paukuman-pauhumané. Awit dosa-dosané wis tekan ing langit, lan Gusti Allah wis kèlingan marang pialané. Wangsulana marang dhèwèké kaya dhèwèké wis males marang kowé, lan tikelna marang dhèwèké ping pindho manut pakaryané: ana ing tuwung kang wis diisiné, isenana kanggo dhèwèké ping pindho. Sepira akèhé dhèwèké wis ngluhuraké awaké dhéwé lan urip ing kasugihan lan kadonyan, semono uga sangsara lan kasusahan kang kudu kokwènèhaké marang dhèwèké: awit ing sajroning atiné dhèwèké ngucap, Aku lenggah minangka ratu, lan dudu randha, lan ora bakal weruh kasusahan. Wahyu 18:4–7.
Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.
Ismail lan biyungé Hagar wis kaempet supaya ora oleh marisi hak pambarep, lan banjur diusir. Mangkono, rasa drengki dadi dorongan kenabian tumrap Islam, lan perang dadi pakaryan kenabiané. Sebutan kapisan nyakup kaempetan kang ditumpangaké marang Ismail lan biyungé déning Sarah, lan “kaempetan” mau dadi ciri kenabian utama tumrap Islam sajroning Sabdaning Allah lan sajarah. Para turunane Ismail bakal dadi wong-wong galak, kang tangane nglawan saben wong, lan sipat galaké iku digambarake déning kuldi ara-ara Arab kang galak, saka kulawarga jaran. Mangkono, peperangan Islam saka bilai kang kapisan lan kang kapindho digambarake minangka para prajurit kang nunggang jaran-jaran nesu.
Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.
Islam iku pesening udan pungkasan, lan pancèn prayoga manawa telung bilai mau nglambangaké telung garis kenabian kang tartamtu, amarga metodologi udan pungkasan iku “garis ing dhuwur garis.” Nalika ciri-ciri kenabian saka rong garis kapisan digandhèngaké dadi siji, iku netepaké garis saka bilai katelu. Kabeh telung garis kenabian mau nggambaraké mangsa panyegelan wong satus patang puluh papat èwu. Telung garis mau nglambangaké mangsa kawutahané udan pungkasan, awit udan pungkasan wiwit nyiprat nalika Bilai katelu rawuh tanggal 11 September 2001.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Udan pungkasan iku bakal tumiba marang umaté Allah. Malaékat kang gagah prakosa bakal tumurun saka swarga, lan saindenging bumi bakal padhang katon merga kamulyané.” Review and Herald, 21 April 1891.
The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.
Mangsa panyegelan iku uga dilambangaké déning mangsa sing diwiwiti tanggal 11 Agustus 1840 lan rampung nalika tekane malaékat katelu tanggal 22 Oktober 1844. Mangsa wektu iku uga dilambangaké ing kitab Habakuk pasal loro. Sajarah Millerit nggenepi Habakuk pasal loro, lan kanthi mangkono wiwitané nalika malaékat mudhun tanggal 11 Agustus 1840, lan pungkasane nalika malaékat katelu teka tanggal 22 Oktober 1844.
Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.
Habakuk bab loro nerangake manawa ing pungkasaning wahyu, wahyu iku bakal “ngandika.” Ing ayat telu saka Wahyu bab sepuluh, malaékat iku sesambat (ngandika) kanthi swara sora, lan ing tanggal 22 Oktober 1844 malaékat kang padha iku sumpah (ngandika) manawa “wektu ora bakal ana maneh.” Panjagané Habakuk ing ayat siji saka bab loro, mapan ing tanggal 11 Agustus 1840, amarga ing wektu iku para panjaga ngungakake swarané.
In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.
Ing pambrontakan taun 1888, kang déning Sister White diidentifikasi minangka makili malaékat ing Wahyu wolulas sing bakal madhangi bumi kanthi kamulyané, para pangawas (Jones lan Waggoner) ngangkat “swarané” kaya kalasangka, kanggo nduduhaké marang umaté Gusti Allah sakehing paneraké, awit pesené iku pesen marang Laodikia. Ing tanggal 11 September 2001, kang ditipèni déning sajarah taun 1888, Pangéran nuntun umaté ing dina-dina pungkasan bali menyang dalan-dalan lawasé Yérémia, ing ngendi para pangawas ora dièstokaké. Turuné malaékat mau nandhani tekane para pangawas miturut ramalan.
The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.
“Swara” kang rawuh ing tanggal 11 Agustus 1840 iku dipunatur lumantar para juru pengawal, lan Yeremia dipunandikani bilih manawa piyambakipun badhé wangsul dhateng imanipun sarta pitados dhateng Allah sasampunipun kuciwa, piyambakipun badhé dados cangkemipun Allah. Nalika wahyu kang sampun katingal kémawon alitipun pungkasanipun rawuh ing tanggal 22 Oktober 1844, wahyu punika “ngandika.” Mangsa ing Habakuk bab kalih, ingkang kalampahan wonten ing sajarah Millerite, nggambaraken mangsa panyegelanipun satunggal atus patang dosa sekawan èwu.
It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.
Penting kanggo mangertèni yèn tanggal 11 Agustus 1840 nganti tekan 22 Oktober 1844 nggambaraké panyegelan satus patang puluh papat ewu, yaiku mangsa nalika udan pungkasan kawutahaké. Iki wigati, amarga piwulang bab udan pungkasan kudu diidentifikasi lumantar metodologi “line upon line.” Mangsa mirunggan sing minangka panyegelan satus patang puluh papat ewu iku bola-bali diwakili ana ing garis-garis ramalan, lan mangkono uga ana ing Habakuk loro, kang déning Sister White kanthi langsung diidentifikasi minangka kang kapenuhan ana ing sajarah Millerite. Panjenengané uga bola-bali mulang yèn sajarah Millerite diulang manèh ing sajarah satus patang puluh papat ewu.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Kasulaman karo pitedah-pitedah bab pratandha-pratandha kang wus padha dianggep nyakup wektu rawuhe kaping pindho, ana piwulang kang mligi dicocogake karo kahanan padha ora mesthi lan kebak pangentèn, sarta maringi panguwat supaya padha ngentèni kanthi sabar ana ing pracaya, manawa apa kang saiki isih peteng tumrap pangretene, ing wektune bakal katuduhake kanthi cetha.
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Ing antarané wangsit-wangsit iku ana uga wangsité Habakuk 2:1–4: ‘Aku bakal ngadeg ana ing papan pangawasanku, lan mapan ana ing menara, lan bakal ngati-ati ndeleng apa kang bakal dipangandikakaké déning Panjenengané marang aku, lan apa kang kudu dakwangsuli nalika aku ditegur. Banjur Pangéran mangsuli aku, pangandikané: Tulisen wangsit iku, lan gamblangana ing papan-papan tulis, supaya wong kang maca bisa mlayu. Awit wangsit iku isih kanggo wektu kang wis katetepaké, nanging ing wekasan bakal ngucap lan ora ngapusi: sanadyan katon kaya tumeka alon, tetepa ngentèni iku; awit mesthi bakal kelakon, ora bakal molor. Lah, nyawané wong kang gumunggung iku ora jejeg ana ing jeroné: nanging wong mursid bakal urip marga saka pracayané.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’
“Wiit taun 1842, pituduh sing kaparingake ana ing ramalan iki supaya ‘nulis wahyu iku, lan gawenaa cetha ana ing papan-papan, supaya wong sing maca bisa mlayu,’ wus nuwuhake ing Charles Fitch gagasan kanggo nyawisake sawijining bagan ramalan kanggo njlentrehake wahyu-wahyu ing Daniel lan Wahyu. Pamedhare bagan iki dianggep minangka kasampurnaning dhawuh sing kaparingake marang Habakuk. Nanging, ing wektu iku ora ana wong sing nyumurupi manawa ana wektuning tundha kang katon sajroning kaleksananing wahyu iku—yaiku sawijining mangsa nunggu—kang uga kababar ana ing ramalan sing padha. Sawisé kuciwa iku, ayat Kitab Suci iki katon banget wigatine: ‘Amarga wahyu iku isih kanggo wektu kang wus katetepake, nanging ing pungkasané bakal muni lan ora bakal goroh: sanadyan ketanggor, entenana; amarga mesthi bakal kelakon, ora bakal ketanggor.... Wong mursid bakal urip marga saka pracayané.’
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
Sawijining pérangan saka wangsité Yézékiel uga dadi sumber kakuwatan lan panglipur tumrap para pracaya: ‘Pangandikané Pangéran tumeka marang aku, mangkéné: Hé anak manungsa, paribasan apa ta iku sing kokduwèni ana ing tanah Israèl, sing muni, Dina-dina iku saya suwe, lan saben wahyu dadi muspra? Mulané kandhaa marang wong-wong mau: Mangkéné pangandikané Pangéran Allah.... Dina-dina iku wis cedhak, lan kawujudané saben wahyu.... Aku bakal ngandika, lan pangandika kang bakal Dakucapaké iku bakal kelakon; iku ora bakal ditundha manèh.’ ‘Wong-wong saka brayat Israèl padha kandha, Wahyu kang dideleng déning dhèwèké iku kanggo akèh dina kang bakal teka, lan panjenengané medhar wangsit bab mangsa-mangsa kang isih adoh. Mulané kandhaa marang wong-wong mau: Mangkéné pangandikané Pangéran Allah; Ora ana siji waé saka pangandikan-Ku kang bakal ditundha manèh, nanging pangandika kang wus Dakucapaké iku bakal katindakaké.’ Yézékiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!
Para pengikut Miller ora mung nyumurupi awake dhewe minangka wong-wong sing nggenepi pasemon bab sepuluh prawan, lan Habakuk pasal loro, nanging uga katuntun kanggo nyumurupi manawa sajarah ing ngendi dheweke padha nggenepi ramalan-ramalan iki, iku uga minangka panandhané Yehezkiel tumrap sajarah sing padha kuwi, ing ngendi “tetelané saben wahyu” bakal kaleksanan. Garis sajarah sing nglambangaké panyegelané wong satus patang puluh papat ewu iku papan ing ngendi tetelané saben wahyu kaleksanan!
The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.
Garis-garis sing makili mangsa udan pungkasan lan panyegelan tumrap satus patang puluh papat ewu iku digandhengake bebarengan kanggo netepake manawa sajarah kenabian mesthi ngemu tetengeré Alfa lan Omega.
Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.
Sajarah Millerite diwiwiti kanthi swarané malaékat ing Wahyu sepuluh, lan dipungkasi kanthi swara kang padha. Tanggal 11 September 2001 diwiwiti kanthi swara kapisan saka Wahyu pasal wolulas, lan dipungkasi kanthi swara kapindho saka Wahyu pasal wolulas. Habakuk pasal loro diwiwiti kanthi swarané para juru-jaga, lan dipungkasi kanthi swarané juru-jagané Yeremia. Bilai kang kapisan diwiwiti karo Mohammed, lan dipungkasi karo Mohammed II. Bilai kang kapindho diwiwiti kanthi dibébasaké malaékat papat Islam lan dipungkasi kanthi dikendhalèkaké Islam.
The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.
Metodologi sing dadi udan pungkasan iku yaiku metodologi “baris demi baris” kagungané Yesaya, lan garis-garis sing digandhengaké kanggo ngenali lan netepaké piwulang bab udan pungkasan iku tanpa pangecualèn tansah ngandhut pratandha Alpha lan Omega. Bilai kapisan ing Wahyu pasal sanga diwiwiti déning Mohammed lan dipungkasi déning Mohammed II. Mangsa iku kabagi dadi rong jinis peperangan, sing kapisan yaiku serangan-serangan marang Roma sing ora kaatur lan wiwit tenanan ing sangisoré Abubakar, banjur ana mangsa satus sèket taun nalika peperangan kapisan Islam sing kaorganisasi kasil ditindakaké.
The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.
Satus sèket taun punika dipunlambangakên déning wangsit wekdal “gangsal wulan”. Cilaka kapindho ugi gadhah wangsit wekdal, inggih punika telung atus sangang puluh satunggal taun lan gangsal welas dinten. Mila, awit tatanan wangsit saking cilaka kapisan lan kapindho punika netepakên wekasan kanthi wiwitan, wonten pamedhahan antawis panyegelan lan satunggaling mangsa wekdal tartamtu. Proses panyegelan punika dipunlambangakên ing wiwitaning sajarahing cilaka kapisan, lan dipunlambangakên ing wekasaning cilaka kapindho.
What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.
Ingkang ndherek panyegelan ing ayat kaping sekawan, ing sangsara kapisan, punika “gangsal wulan” (satus seket taun). Gangsal wulan punika kaidentifikasi kaping kalih, sepisan ing ayat kaping gangsal lan malih ing ayat kaping sedasa. Ingkang ndhisiki prosès panyegelan saking 11 Agustus 1840 dumugi 22 Oktober 1844 ing sangsara kaping kalih punika wangsit bab “sajam, sadina, sabulan, lan setaun” (telung atus sangang puluh siji taun lan limalas dinten), ing ayat kaping limalas. Kanthi sesarengan wonten ing satunggaling garis ingkang tanpa pedhot, kalasangka kaping gangsal lan kaping enem wiwit lan pungkasanipun kanthi sawijining gambaran bab prosès panyegelan.
As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.
Minangka rong garis, nalika ditrapaké “garis ing ndhuwur garis” mau nandhani sawijining wiwitan lan pungkasan kang diwatesi déning Mohammed kang kapisan lan Mohammed kang kapindho. “Garis ing ndhuwur garis,” mau ngenali rong mangsa kang béda ing saben garis, yaiku kang diasilaké amarga saben garis ngemu sawijining wangsit wekdal. Ing sajarah bilai kang kapisan, Islam kapesthèkaké bakal “nglarani” Roma, lan ing bilai kang kapindho, Islam bakal “matèni” Roma. Bilai kang kapisan iku peperangan nganggo tumbak, pedhang, lan panah, déné bilai kang kapindho ngenalaké bubuk mesiu minangka gegaman perang.
“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
“AYAT 10. Lan buntute padha kaya kalajengking, lan ana sengate ana ing buntute; lan kuwawane yaiku kanggo nandhangake cilaka marang manungsa sajrone limang sasi. 11. Lan ana raja kang mréntah ing sadhuwure wong-wong mau, yaiku malaékat saka telenging jurang tanpa dhasar, kang jenenge ing basa Ibrani yaiku Abaddon, nanging ing basa Yunani jenenge Apollyon.”
“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.
“Nganti saprene, Keith wis maringi kita gegambaran-gambaran bab swarané limang kalasangka pisanan. Nanging saiki kita kudu pisah karo dhèwèké, lan nerusaké marang panrapan saka ciri anyaring wangsit kang ing kéné dipratélakaké; yaiku, mangsa-mangsa profètis.
“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.
“Panguwasané iku kanggo nglarani manungsa limang sasi.—1. Ana pitakonan mangkene: Wong-wong endi kang padha bakal dilarani déning wong-wong mau sajroning limang sasi?—Tan kena diselaki menawa wong-wong iku padha karo wong-wong kang sawisé iku bakal dipatèni déning wong-wong mau (delengen ayat 15); ‘saprateloné manungsa,’ utawa saprateloné Kakaisaran Rum,—yaiku pérangan Yunani saka kakaisaran iku.
“2. When were they to begin their work of torment? The 11th verse answers the question.
“2. Kapan wong-wong mau kudu miwiti pakaryan panyiksané? Ayat kaping 11 mangsuli pitakonan iku.
“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.
“(1) ‘Wong-wong mau duwe ratu ngungkuli wong-wong mau.’ Wiwit sédané Mohammed nganti meh tekan pungkasan abad kaping telulas, para Mohammedan kapérang dadi warna-warna golongan ing sangisoré sapérangan pimpinan, tanpa ana pamaréntahan sipil umum kang ngluwihi kabèh wong mau. Cedhak pungkasan abad kaping telulas, Othman ngedegaké sawijining pamaréntahan kang wiwit wektu iku katelah Pamaréntahan Ottoman, utawa kakaisaran, kang saya tuwuh nganti ngluwihi kabèh suku Mohammedan kang utama, lan nyawijèkaké kabèh mau dadi siji monarki agung.
“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.
“(2) Wataking raja iku. ‘Kang dadi malaékaté jugangan tanpa dhasar.’ Malaékat tegesé utusan, sawijining pelados, becik utawa ala, lan ora tansah sawijining makluk rohani. ‘Malaékaté jugangan tanpa dhasar,’ utawa pelados utama saka agama kang metu saka kono nalika iku kabukak. Agama iku yaiku Mohammedanisme, lan sultan iku pelados utamané. ‘Sultan, utawa grand Seignior, kaya dene dheweke kasebut tanpa mbédak-mbédakaké, uga dadi Kalifah Agung, utawa imam agung, nggabungaké ana ing pribadiné kaluhuran rohani kang paling dhuwur karo panguwasa kadonyan kang paling luhur.’—World As It Is, p.361.
“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.
“(3) Asmanipun. Ing basa Ibrani, ‘Abaddon,’ kang ngrusak; ing basa Yunani, ‘Apollyon,’ wong kang mbasmi, utawa ngrusak. Amargi gadhah kalih nama ing kalih basa ingkang benten, cetha bilih ingkang dipunmaksudaken supados kaambaraken punika watakipun, sanès namanipun panguwasa punika. Manawi mekaten, kados ingkang kaserat wonten ing kalih basa punika, piyambakipun punika satunggaling pangrusak. Mekaten punika tansah dados watak pamaréntahan Ottoman.”
“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’
“Nanging kapan Othman nglancarake serangan kapisané marang karajan Yunani?—Miturut Gibbon, Decline and Fall, lsp., ‘Othman kaping pisan mlebu ing wewengkon Nicomedia nalika tanggal 27 Juli, 1299.’”
“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.
“Pangétungan sawenèh panulis wis adhedhasar panganggep yèn mangsa iku kuduné diwiwiti saka madegé karajan Ottoman; nanging iki cetha salah; amarga wong-wong mau ora mung bakal nduwèni ratu ngungkuli wong-wong mau, nanging uga bakal nyiksa manungsa limang sasi. Nanging mangsa panyiksa iku ora bisa diwiwiti sadurungé serangan kapisan saka para panyiksa, yaiku, kaya kang wis kasebut ing dhuwur, tanggal 27 Juli 1299.
“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.
“Petungan ing ngisor iki, kang dhedhasar titik wiwitan iki, wis katindakake lan diterbitaké ana ing sawijining karya kanthi irah-irahan, Christ’s Second Coming, etc., déning J. Litch, ing taun 1838.
“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.
“‘Lan panguwasané yaiku kanggo nyiksa manungsa limang sasi.’ Nganti ing kéné wewenangé mau katindakaké, yaiku kanggo nyiksa lumantar pangrusakan sing tanpa kendhat, nanging ora kanggo matèni wong-wong mau sacara pulitik. ‘Limang sasi,’ telung puluh dina saben sasi, maringi cacah satus sèket dina; lan dina-dina iki, amarga sipaté simbolis, nuduhaké satus sèket taun. Diwiwiti tanggal 27 Juli 1299, satus sèket taun iku tekan taun 1449. Sajeroning sakabèhé mangsa iku wong Turki melu perang sing meh tanpa pedhot nglawan karajan Yunani, nanging durung bisa nelukaké karajan iku. Wong-wong mau ngrebut lan nguwasani sawetara provinsi Yunani, nanging kamardikan Yunani isih tetep dijaga ing Konstantinopel. Nanging ing taun 1449, pungkasané satus sèket taun iku, ana owah-owahan, sing sajarahé bakal katemokaké ing sangkakala sabanjuré.” Uriah Smith, Daniel and Revelation, 505–507.
Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:
Uriah Smith nyebut petungan Josiah Litch bab satus sèket taun iku, kang nalika rampung, nuduhaké sawijining titik wiwitan kanggo wangsit telung atus sangang puluh siji taun lan limalas dina ing Trompèt sabanjuré. Nalika mratelakaké komentar bab ramalan Litch ngenani loro wangsit wektu sing sesambungan iki, Sister White nyathet:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Ing taun 1840 sawijining kaleksananing ramalan liyane kang nggumunake nuwuhake kawigatèn kang sumebar amba. Rong taun sadurungé, Josiah Litch, salah siji saka para pelayan utama kang martakaké rawuhipun kaping pindho, nerbitaké sawijining paparan bab Wahyu 9, kanthi mratelakaké sadurungé ambruké Kakaisaran Ottoman. Miturut petungané, kakuwasan iki bakal digulingaké... ing tanggal 11 Agustus 1840, nalika kakuwasan Ottoman ing Konstantinopel kena diarep-arep bakal diremuk. Lan iki, pitados kula, bakal kabuktèn mangkono anané.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Pas ing wektu sing wis katetepake iku, Turki, lumantar para duta besare, nampa pangayoman saka kakuwasan-kakuwasan sekutu Éropah, lan kanthi mangkono nyelehake awake ana ing sangisoring pangwasaning bangsa-bangsa Kristen. Kedadeyan iku pas banget netepi ramalan kasebut. Nalika prakara iku kawiyak, wong akèh dadi yakin marang beneré prinsip-prinsip panfsiran nubuatan sing ditampani déning Miller lan para mitrané, lan sawijining daya pendorong kang nggumunaké kaparingaké marang gerakan Advent. Wong-wong sing nduwèni kawruh lan kalungguhan padha manunggal karo Miller, ing anggoné martakaké lan nerbitaké pandangan-pandangané, lan wiwit taun 1840 nganti 1844 pakaryan iku nyebar kanthi rikat.” The Great Controversy, 334, 335.
The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”
Bilai kasangsaran kapisan lan kapindho gegandhèngan déning loro ramalan wektu sing silih sambung. Bilai kasangsaran kapisan diwiwiti nganggo sawijining ilustrasi ngenani pemateraian, lan bilai kasangsaran kapindho dipungkasi nganggo sajarah wiwit 11 Agustus 1840 nganti swarané kalasangka kapitu ing 22 Oktober 1844, kang uga minangka sawijining ilustrasi ngenani pemateraian. Wiwitan lan pungkasan mau ngasta tandha tangané Alfa lan Omega, awit, kaya ing sajarah nalika Kristus netepaké prejanjian sajrone saminggu, mangsa iku kabagi dadi rong pérangan. Mangsa kapisan diwiwiti déning Mohammed kapisan, lan dipungkasi déning Mohammed kapindho. Mangsa kapindho diwiwiti saka “swara saka patang sungu misbyah emas kang ana ing ngarsané Allah,” lan dipungkasi déning “swara”-né Kristus, nalika Panjenengané sumpah “demi Panjenengané kang gesang ing salawas-lawasé, kang nitahaké langit lan samubarang kang ana ing kono, lan bumi lan samubarang kang ana ing kono, lan segara lan samubarang kang ana ing kono, yèn ora bakal ana wektu manèh.”
We will continue this study in the next article.
Kita badhé nerusaké panaliten punika ing artikel salajengipun.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Pitakon apa waé sing bisa ditangèkaké déning Sétan ing sajroning pikiran kanggo nuwuhaké mamang gegayutan karo sajarah agung bab lakuning umaté Allah ing jaman biyèn, iku bakal nyenengaké kaagungané sing satanis lan dadi panerak marang Allah. Pawarta bab rawuhipun Gusti enggal tumuju ing jagad kita kanthi kakuwasan lan kamulyan kang gedhé iku kayektèn, lan ing taun 1840 akèh swara wis diunggahaké ing pamaklumaté.” Manuscript Releases, volume 9, 134.