In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Ing artikel-artikel sadurungé kita wis ngidhentifikasi yèn kaum Millerit mangertèni yèn wong-wong mau lagi nindakaké kasampurnaning pasemon bab sepuluh prawan, Habakkuk pasal loro, lan Yehezkiel pasal rolas, ayat rong puluh siji nganti rong puluh wolu. Ayat-ayat ing Yehezkiel mratélakaké yèn nalika telung pérangan wangsit iki kasampurnakaké kanthi sampurna ing dina-dina pungkasan, “the effect of every vision” bakal kasampurnakaké. Sister White uga ngrembug prakara iki.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Ing Kitab Wahyu kabèh kitab ing Kitab Suci padha ketemu lan pungkasané ana ing kéné. Ing kéné ana pepangkepé kitab Daniel. Sing siji iku sawijining ramalan; sijiné manèh sawijining wahyu. Kitab sing wis disegel iku dudu Kitab Wahyu, nanging pérangan saka ramalan Daniel sing magepokan karo dina-dina wekasan. Malaékat mau dhawuh, ‘Nanging kowé, hé Daniel, tutupen tembung-tembung iki, lan segelen kitab iki, nganti tekan mangsa wekasan.’ Daniel 12:4.” Para Rasul, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Pasemon bab sepuluh prawan iku kapratelakaké manèh nganti cocog temenan ing wektu pematrian tumrap wong satus patang puluh papat èwu, kang diwiwiti tanggal 11 September 2001 lan bakal mungkasi nalika lawang katutup tumrap para prawan bodho ing hukum Minggu sing enggal teka. Ing mangsa sajarah iku, daya pangaruh saka saben wahyu digambaraké ana ing prakara “kabèh kitab ing Alkitab padha ketemu lan rampung.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Ing artikel sadurungé kita wis mbangun sawijining landhesan pamahaman kanggo ngaturaké garis sajarah lahiriah kang dilambangaké ing ayat patang puluh saka Daniel sewelas, kang nggambaraké sajarah pulitiké sungu Républikan saka kéwan bumi. Sajarah iku lumaku sajajar karo sajarah agama saka sungu Protestan sejati saka kéwan bumi. Kita wis ngenali sawatara garis wangsit kang nyariosaké sungu Républikan saka kéwan bumi, lan saiki lagi mapanaké garis-garis mau ing sajarah wangsit kang diwiwiti nalika wektu wekasan ing taun 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Mangsa profetik kewan bumi sing diwiwiti ing taun 1776, lan dipungkasi ing wektu pungkasan ing taun 1798, iku garis sing arep kita gunakaké sajroning upaya nglumpukaké bebarengan kabèh garis sing saiki lagi ngetokaké pangaribawa. Mangsa taun 1776 tekan 1798 ngandhut tandha Alpha lan Omega, amarga mangsa iku diwiwiti lan dipungkasi kanthi sawijining tumindak legislatif, yaiku omonganing sawijining bangsa.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Pangandikane bangsa iku tumindake para panguwasa legislatif lan yudisialé.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Sipat utama saka kewan bumi iku ana ing pangandikané. Konstitusi Amérika Sarékat iku sawijining dokumèn ilahi kang mbukak lawang-lawang tumrap kamardikan agama lan pulitik, lan kanthi mangkono nelan “banjir” panganiaya kang wis dilakokaké nganti pirang-pirang abad déning para raja Éropah lan gréja Katulik.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Lan ula iku ngetokaké banyu saka cangkeme kaya banjir ngoyak wong wadon iku, supaya wong wadon iku kabawa déning banjir mau. Lan bumi nulungi wong wadon iku, lan bumi mbukak cangkeme, banjur nelan banjir sing diwutahaké naga iku saka cangkeme. Wahyu 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Ing wekasaning pamaréntahané kéwan bumi minangka karajan kaping nem ing wangsit Kitab Suci, iku bakal ngandika manèh, nanging nalika iku bakal ngandika kaya naga, lumantar ngleksanakaké angger-angger dina Minggu.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Lan aku mirsani ana kéwan liyané munggah saka bumi; lan iku duwé sungu loro kaya cempe, lan gunemané kaya naga. Wahyu 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Kéwan bumi miwiti minangka karajan kang kaping nem ing taun 1798, nalika kalungguhan paus dirampasi kakuwatané.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Lan nalika Kapausan, sawisé kasirnan kekuwatané, kapeksa mandheg saka panganiaya, Yohanes nyumurupi sawijining kakuwasan anyar munggah kanggo nggemakaké swarané naga, lan nerusaké pakaryan kang padha, kang kejem lan ngala-ala marang Gusti Allah. Kakuwasan iki, kang pungkasan sing bakal nindakake perang nglawan pasamuwan lan angger-anggeré Gusti Allah, dilambangaké déning sawijining kéwan kanthi sungu kaya cempen.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Ing taun 1798, nalika kepausan nampa tatu sing matèni, Amerika Sarékat ngandika, lan kaya mesthiné ing Alfa lan Omega, pangandikan ing wiwitan mau ndhisiki minangka pralambang pangandikan ing wekasan. Alien and Sedition Acts dipacak dadi undhang-undhang ing taun 1798, minangka pralambang tumrap undhang-undhang sing dileksanakaké ing wekasan sing ngatur babagan imigrasi ilegal lan media.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Periode sing kita tetimbangi wiwit taun 1776 nganti 1798 nggadhahi tandha tangané Alpha lan Omega, amarga periode iku nemtokaké “pangandikané” Declaration of Independence ing wiwitan, kang nggambaraké typa Alien and Sedition Acts taun 1798. Ing tengahing periode mau, kita manggihaké Constitution of the United States. Periode iku nyedhiyakaké sawijining perwakilan kenabian ngenani pamaréntahaning kéwan bumi, amarga iku miwiti anggoné ngandika kaya cempen, nanging periode iku dipungkasi déning legislasi kang makili naga. Nanging, kaya lumrahé kang asring kadadéan, wiwitan lan pungkasaning sawijining prakara iku salaras karo kosok baliné. Waymark kapisan saka periode iku diwakili ana ing waymark pungkasan, lan waymark tengah iku yaiku Constitution of the United States, kang diratifikasi déning TELULAS nagara bagéyan. Tembung Ibrani kang ateges “kayektèn” kawangun saka aksara kapisan, banjur aksara kaping telulas, banjur aksara pungkasan saka alfabet Ibrani.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Wektu sing saiki kita tetimbang nggawa pratandha saka Kang Kawitan lan Kang Pungkasan, yaiku Panjenengané sing dadi Kayektèn. Wektu iki nglambangaké sawijining mangsa sing nuntun marang wiwitaning pamaréntahan kéwan bumi minangka karajan kaping nem ing ramalan Kitab Suci, mula uga nglambangaké sawijining mangsa sing nuntun marang pungkasaning pamaréntahan kéwan bumi minangka karajan kaping nem ing ramalan Kitab Suci. Mangsa iku diwiwiti ing wektu pungkasan taun 1989. 1776 nganti 1798 kudu ditumpangaké marang 1989 nganti hukum Minggu sing bakal enggal rawuh nalika kéwan bumi ngandika kaya naga, kaya sing diwakili déning Alien and Sedition Acts.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Pantes menawa kita nambahake siji bebener kenabian maneh menyang pasinaon kita. Bebener iku minangka sawijining unsur saka “wektu pungkasan” minangka pralambang sing asring kaecalan saka panggatekane wong. Adventisme Laodikia mesthi waé bisa ngerti manawa 1798 iku “wektu pungkasan,” nanging pangertené lumrahe mandheg mung tekan kono, awit wong-wong mau ora duwe pangerten manawa saben garis reformasi iku sajajar karo garis-garis reformasi liyané. Saben garis reformasi diwiwiti kanthi “wektu pungkasan.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Musa minangka pralambang Kristus, lan Musa piyambak kanthi langsung nyatakake kasunyatan iku, lan Pétrus netepake iku ing kitab Para Rasul.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Pangeran Yehuwah, Allahmu, bakal ngedegaké tumrap kowé sawijining Nabi saka ing tengahmu, saka para sadulurmu, kaya aku; marang Panjenengané kowé kudu ngrungokaké. Pangandharing Torèt 18:15.

Jesus was to be “like unto” Moses.

Yesus bakal “kaya” Musa.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

Lan saiki, para sadulur, aku sumurup manawa kowe nindakaké iku marga saka kabodhoan, kaya para penggedhému uga mangkono. Nanging prakara-prakara sing wis kapratélakaké dhisik déning Allah lumantar tutuk para nabi kabèh, yaiku manawa Sang Kristus kudu nandhang sangsara, iku wis Panjenengané tancepake kaleksanané. Mulané padha mratobata lan padha mblenjana, supaya dosa-dosamu kapusna, nalika mangsa pangayoman bakal rawuh saka ngarsané Pangéran; lan Panjenengané bakal ngutus Yesus Kristus, kang sadurungé wis diwartakaké marang kowé; kang kudu ditampani déning swarga nganti tekan jaman pamulihan samubarang kabèh, kaya sing wis dipangandikakaké Allah lumantar tutuk para nabi-Nya kang suci wiwit wiwitaning jagad. Awit Musa satemené wus ngandika marang para leluhur: Pangéran Allahmu bakal ngedegaké kanggo kowé saka antaramu para sadulurmu dhéwé sawijining Nabi, kaya aku; Panjenengané iku kudu kokrungokaké ing samubarang kabèh apa waé kang bakal dipangandikakaké marang kowé. Lan bakal kelakon, saben jiwa kang ora gelem ngrungokaké Nabi iku, bakal ditumpes saka ing antarané umat. Mangkono uga para nabi kabèh wiwit Samuèl lan sabanjuré, sakehé kang wis ngandika, padha uga wis medharaké sadurungé bab dina-dina iki. Lelakone Para Rasul 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Wektu pungkasan ing sajarahipun Musa yaiku lairipun, lan punika dados pralambang lairipun Kristus. Nalika lairipun Kristus lan Musa, wonten panambahan kawruh ingkang badhé nyobi generasi punika. Kawruh bab lairipun kalihipun punika ndadosaken kakuwasan naga Mesir lan Rum sami ngupaya matèni tiyang-tiyang ingkang dipunprasetyakaken wonten ing ramalan. Para pangon ing bukit-bukit, para wong wicaksana saking Wétan, nggambaraken tiyang-tiyang ingkang mangertos panambahan kawruh ing wekdal pungkasan.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Bab sing lumrah ora kawigatèn iku yèn ana loro tenger dalan ing wektu wekasan. Ora mung Musa sing miyos, nanging telung taun sadurungé kakangé, yaiku Harun, wis miyos. Nem sasi sadurungé Kristus miyos, seduluré sepupu, yaiku Yokanan, wis miyos. Taun 1798 iku pangaken sing paling lumrah tumrap “wektu wekasan,” lan ing taun 1798 kéwan mau (piranti pulitik) sing ditunggangi déning sundel mau sajrone Jaman Peteng dipatèni, lan setaun sawisé iku “wong wadon” sing nunggang kéwan mau uga séda.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Ing taun 1989 ana loro présidhèn. Reagan mrentah nganti pelantikan ing taun 1989, banjur Bush kang kapisan miwiti pamaréntahané. Pungkasaning sèwu rong atus suwidak taun wis dilambangaké déning pitung puluh taun panangkaran ing Babilon, lan nalika Jenderal Koresyus, ponakané Darius, ngukum pati Belsyazar ing wengi pésta kuwi, Darius iku ratu kang sajatiné. Darius lan Koresyus makili loro tenger-watesing wektu pungkasan mau.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Sesambetan profetik antarané Musa lan Harun, Yohanes lan Gusti Yesus, Darius lan Koresy, kepausan lan paus, lan Reagan lan Bush, kabèh iku dadi sumber pepadhang profetik manawa ditliti kanthi metodologi kang trep. Ing kéné kang badhé kita tandhesaké yaiku bilih Yohanes, seduluré Gusti Yesus, iku swara ing ara-ara samun, kang wis dipratandhakaké déning Harun, saduluré Musa, sing lelungan menyang ara-ara samun kanggo nemoni Musa, supaya dadi swarané.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Sajroning telung puluh taun sadurungé pangurapané Kristus, lan uga sajroning telung puluh taun sadurungé antikristus, ana sawijining tenger dalan sing nandhani sawijining “swara.” Kanggo Kristus, iku yaiku swarané Yohanes kang sesambat ana ing ara-ara samun. Ing taun 533 Justinianus ngluwari sawijining dekret sing netepaké antikristus minangka pambenering para bidah lan kepala gréja. Dekreté Justinianus iku “swara” sing nyawisaké tumrap “dekret” hukum Minggu ing Konsili Orléans taun 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Tentarané Jendral Cyrus iku swara kang nandhani yèn Darius arep enggal ngrebut Babilon.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

“Rawuhipun wadyabala Koresy wonten ing ngajenging témbok Babil tumrap bangsa Yahudi dados pratandha bilih lelambaranipun saking panangkaran sampun saya caket. Luwih saking satus taun sadèrèngipun lairipun Koresy, Inspirasi sampun nyebat piyambakipun kanthi nama, sarta ndadosaken cathetan bab pakaryan nyata ingkang badhé dipun tindakaken déning piyambakipun nalika ngrebat kutha Babil kanthi boten kasadharan, lan nalika nyawisaken margi tumrap pambébasan para putraning panangkaran. Lumantar Yesaya, pangandika punika sampun kapratélakaken:”

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

“‘Mangkene pangandikane Sang Yehuwah marang kang wus katetepake déning Panjenengané, marang Koresh, kang tangan tengené wus Dakcekel, supaya ngasoraké bangsa-bangsa ana ing sangarepé; … kanggo mbukak ana ing sangarepé gapura-gapura kang duwé rong godhong; lan gapura-gapura iku ora bakal katutup; Aku bakal lumaku ana ing ngarepmu, lan bakal ndadèkaké lurung-lurung kang bengkong dadi lurus: Aku bakal ngremuk gapura-gapura tembaga, lan motong pedhot palang-palang wesi: lan Aku bakal maringi kowé bandha-bandha pepeteng, lan kasugihan-kasugihan kang kasimpen ana ing papan-papan kang ndhelik, supaya kowé bisa sumurup manawa Aku, Sang Yehuwah, kang nyeluk kowé nganggo jenengmu, iku Allahé Israèl.’ Yesaya 45:1–3.” Prophets and Kings, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Nalika diakoni manawa “wektu pungkasan” profètis ditetepaké déning rong seksi utawa rong pathokan, uga bisa diakoni manawa salah siji saka rong pathokan iku makili sawijining identifikasi, pawartos, utawa pepènget ngenani sajarah sing lagi nyedhak. Harun, Yohanes, Koresy, lan Yustinianus makili sawijining pathokan sing ndhisiki wektu pungkasan. Wektu pungkasan ing taun 1798 iku pungkasaning mangsa sing digambaraké wiwit taun 1776 nganti tekan taun 1798. Pathokan ing tengahing sajarah iku minangka swara sing sesambat ana ing ara-ara samun kanggo sajarah sing lagi nyedhak. Sajarah iku diwiwiti kanthi sawijining publikasi sing nampik pamaréntahan diktatorial saka ratu utawa paus, lan dipungkasi kanthi sawijining publikasi sing makili wataking sawijining diktator. Publikasi ing tengah iku makili “pepènget” ngenani sajarah sing bakal teka, lan pepènget iku yaiku manawa Konstitusi Amerika Sarékat bakal dibalikké ing pungkasaning sajarah mau.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Garis sajarah iku wiwit kapitulung maneh ing taun 1989, lan pungkasané dumadi ing hukum Minggu nalika pepeling saka ara-ara samun rong atus taun sadurungé, yaiku ing taun 1789, ditampik. Taun 1989 iku dadi wektu pungkasan ing pungkasaning ayat patang puluh, lan iku selaras karo wektu pungkasan ing taun 1798. Taun 1989 selaras karo 1776, lan hukum Minggu nggambarake taun 1798. Ing tengahing sajarah nalika pangaribawané saben wahyu kaleksanan, sajarah kang diwiwiti ing 11 September 2001, lan terus lumaku nganti tekan pepeling taun 1789, kasampurnakaké lan Konstitusi digulingaké. Mesthi ana tenger dalan ing tengahé, awit Gusti Allah ora tau owah. Tenger dalan iku bakal dadi pralambang sawijining pepeling kanggo sajarah kenabian kang diwiwiti ing hukum Minggu sing enggal rawuh.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

Taun 1989 nandhani mangsa wekasan ing ayat kaping patang puluh, kang nuwuhake hukum Minggu ing ayat kaping patang puluh siji. Pesen pepènget kang teka sawisé mangsa wekasan, nanging sadurungé hukum Minggu, yaiku 11 September 2001. Pesen iku ngélingaké yèn ing panutupaning mangsa sajarah iku, Cilaka katelu kang teka ing 11 September 2001, lan sanalika ditahan, bakal nyerang manèh kanthi dadakan sing ora disangka-sangka, lan éwonan kutha bakal dirusak. Nalika karusakan iku teka, Iblis bakal miwiti pakaryané kang nggumunaké, lan pakaryan iku diwiwiti nalika hukum Minggu kang bakal enggal teka.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“Dhuh, manawa umat Allah nduwèni raos bab karusakan sing bakal tumiba marang éwonan kutha, sing saiki meh kaulungaké marang panyembahan brahala! Nanging akèh wong saka antarané para kang kuduné mratelakaké kayekten malah padha nuduh lan nyalahaké para seduluré. Nalika daya pangowahaning Allah tumiba ing pikiran-pikiran, bakal ana owah-owahan kang temtu. Manungsa ora bakal duwé karep kanggo ngritik lan ngrubuhaké. Wong-wong mau ora bakal ngadeg ing sawijining papan kang ngalangi pepadhang supaya sumunar marang donya. Kritikané, tuduhané, bakal mandheg. Kuwasa-kuwasané mungsuh lagi nglumpukaké bala kanggo perang. Pasulayan-pasulayan kang abot ana ing ngarep kita. Padha rapetana, para sedulur lanangé lan para sedulur wadonku, padha rapetana. Padha kaiketana karo Kristus. ‘Aja padha ngucap, Pasetujon,... lan aja padha wedi marang sing diwedèni déning wong-wong mau, utawa giris. Sucèkna Pangérané sarwa dumadi iku piyambak; lan muga Panjenengané dadi sing kokwedèni, lan dadi sing kokgirisaké. Panjenengané bakal dadi papan suci; nanging uga dadi watu sandhungan lan parang panglanggaran tumrap kaloroné brayat Israèl, dadi jerat lan dadi kala tumrap para pedunung Yérusalèm. Lan akèh wong ing antarané bakal kesandhung, lan tiba, lan remuk, lan kena jerat, lan katangkep.’

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Jagad iki sawijining teater. Para paraga, yaiku para panggonané, lagi nyawisaké dhiri kanggo mainaké pérangané saben-saben ana ing drama agung pungkasan. Gusti Allah wis ora katon manèh ing paningal. Ing antarané mayoritas gedhé umat manungsa ora ana kasatunggalan, kajaba mung nalika manungsa padha sesarengan gawé pakempalan kanggo nggayuh ancas-ancasé kang mentingaké awaké dhéwé. Gusti Allah lagi mirsani. Ancasing Panjenengané tumrap para kawulané kang mbalela bakal katetepaké. Jagad iki ora dipasrahaké menyang tanganing manungsa, sanadyan Gusti Allah lagi ngidinaké unsur-unsur kabingungan lan kacau-balau kuwasa sawatara mangsa. Ana sawijining kakuwatan saka ngisor kang lagi nyambut gawé kanggo ndadèkaké adegan-adegan agung pungkasan ing drama iku kelakon,—Sétan teka minangka Sang Kristus, lan tumindak kanthi sakèhé pameleh tanpa kabeneran ana ing antarané wong-wong kang padha ngiket awaké dhéwé bebarengan ana ing paguyuban-paguyuban rahasia. Wong-wong kang pasrah marang napsu kanggo mbangun pakempalan kuwi lagi ngleksanakaké rancangan-rancanganing mungsuh. Sabab bakal diterusaké déning akibat.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Pambrontakan wis meh tekan watese. Karibedan ngebaki jagad, lan kawehan gedhé bakal enggal tumiba marang umat manungsa. Pungkasan wis cedhak banget. Kita sing mangerténi kayekten kuduné lagi nyawisaké awak kanggo apa sing bakal enggal njeblug marang jagad iki kaya sawijining kagètan gedhé sing ngremukaké.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Piweling sing ditipèkaké déning ditepangaké Konstitusi ing taun 1789 iku yaiku piwelingé malaékat katelu, kang bali menyang Kades sing kapindho, nalika panyegelan tumrap satus patang puluh papat èwu wiwit kelakon. Piweling iku yaiku piwelingé swara kapisan saka Wahyu pasal wolulas, lan ing wektu iku ora mung gedhong-gedhong agung ing Kutha New York kang ambruk, nanging hakekat Konstitusi iku dhéwé uga diowahi. Konstitusi iku ditulis lan didhasaraké marang hukum Inggris, kang filsafat dhasaré bisa kanthi prasaja ditetepaké mangkéné: “sawijining wong iku ora luput, nganti kabuktèkaké luput.” Konstitusi iku ditulis kanthi ancas nolak apa kang sinebut hukum Romawi, kang filsafat dhasaré bisa kanthi prasaja ditetepaké mangkéné: “sawijining wong iku luput, nganti kabuktèkaké ora luput.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Pangéling-éling saka ara-ara samun ing taun 1789, kang dipralambangaké déning Konstitusi, nggambaraké pangéling-éling tanggal 11 September 2001, lan ora mung gedhong-gedhong kang kobong iku nandhani sajarah mau kanthi penggenapan harfiah, nanging lumakuné (pangandika) Patriot Act uga nggambaraké pangéling-éling mau.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Undhang-Undhang Patriot (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) dipunajokaken wonten ing Kongres Amerika Serikat boten dangu sasampunipun serangan teroris tanggal 11 September 2001. Rancangan undhang-undhang punika dipunajokaken wonten ing House of Representatives tanggal 23 Oktober 2001, lan wonten ing Senat tanggal 24 Oktober 2001. Undhang-undhang punika dipunsahaken dados hukum déning Présidhèn George W. Bush tanggal 26 Oktober 2001. Undhang-Undhang Patriot punika gadhah ancas ningkataken kabisan pamaréntah kanggé nyelidiki lan nyegah tumindak terorisme sarta ngembakakaken kakuwasan pangawasan lan penegakan hukum, lan punika nampik asas dhasar lan pokok saking hukum Inggris ingkang netepaken bilih satunggal tiyang punika boten salah, dumugi kabuktèkaken salah. Ngantos sapunika, undhang-undhang punika taksih dipunginakaken déning golongan élit ing sajroning pamaréntahan kanggé nyingkiri proses hukum ingkang samesthinipun, karahasian pribadi, lan pangadilan ingkang adil.

We will continue this study in our next article.

Kita bakal nerusake panaliten iki ing artikel sabanjure.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

“Kados pundi kawontenan kita wonten ing wekdal ingkang nggegirisi lan khidmat menika? Adhuh, saèstu pinten agenging kaangkuhan ingkang nguwaosi pasamuwan, pinten kathahing lamis, pinten kathahing panyamaran, pinten tresnaning dandanan, gegojegan, lan panglipur, tuwin pinten kuwating pepénginan badhé dados ingkang pinunjul! Sedaya dosa punika sampun ndamel pepetenging budi, satemah prakawis-prakawis langgeng boten saged kauningani. Punapa kita boten kedah nylidiki Kitab Suci, supados kita saged mangertos wonten pundi papan kita wonten ing sajarahing jagad punika? Punapa kita boten kedah dados wicaksana gegayutan kaliyan pakaryan ingkang saweg katindakaken tumrap kita wonten ing wekdal menika, saha kalenggahan ingkang kedah kita enggèni minangka tiyang dosa nalika pakaryan panebusan punika saweg lumampah? Manawi kita taksih gadhah raos preduli dhateng kaslametaning nyawa kita, kita kedah nglampahi owah-owahan ingkang temtu lan nyata. Kita kedah ngupados Gusti kanthi pamratobat ingkang satuhu; kita kedah, kanthi remuking manah ingkang lebet, ngakeni dosa-dosa kita, supados dosa-dosa punika kabusak.”

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“Kita aja nganti tetep manggon ana ing lemah kang kena panggawé gaib. Kita lagi enggal nyedhaki pungkasaning mangsa pacoban kita. Saben jiwa hendakna nyuwun pitakon, Kepriyé kaananku ana ing ngarsané Gusti Allah? Kita ora mangerti sepira enggale asmane kita bisa kajupuk ing lambené Kristus, lan prakara kita diputus kanthi pungkasan. Ah, dhuh, kepriyé ta putusan-putusan iku bakal dadi? Apa kita bakal kaétung bebarengan karo wong-wong mursid, apa kita bakal kabiji ana ing antarane wong-wong duraka?”

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“Pasamuwan kudu tangi, lan mratobata saka panyimpangane ana ing ngarsaning Allah. Para juru jaga kudu tangi, lan ngunekake kalasangka kanthi swara kang cetha. Iki pepéling kang temtu kang kudu kita wartakake. Allah maringi dhawuh marang para abdiné, ‘Pangandikakna kanthi sora, aja nyegah; unjukna swaramu kaya kalasangka, lan tuduhna marang umat-Ku panerakane, lan marang brayat Yakub dosa-dosané.’ Kawigatène umat kudu digayuh; manawa iki ora bisa katindakake, sakehing pambudidaya bakal tanpa guna; sanadyan ana malaékat saka swarga mudhun lan guneman marang wong-wong mau, tembung-tembungé ora bakal nggawa paédah luwih akèh tinimbang manawa dhèwèké guneman marang kuping pati kang adhem. Pasamuwan kudu gumugah awake marang tumindak. Rohé Allah ora bakal bisa rawuh kajaba pasamuwan nyawisake dalané. Kudu ana panlitening ati kang temen. Kudu ana pandonga bebarengan kang tekun lan ora kendhat, sarta lumantar pracaya nuntut janji-janji Allah. Kudu ana, dudu ngagem badan nganggo bagor kaya ing jaman kuna, nanging andhap-asor jiwa kang jero. Kita ora duwe alesan sing kapisan waé kanggo gumunggung marang awake dhewe utawa ngluhur-luhurake awake dhewe. Kita kudu ngasorake awake ana ing sangisoring astaning Allah kang kuwasa. Panjenengané bakal ngatingal kanggo nglipur lan mberkahi para wong kang temen-temen ngupaya Panjenengané.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

“Pegawéan iku ana ing ngarepé kita; apa kita bakal melu nindakaké? Kita kudu nyambut gawé kanthi cepet, kita kudu maju terus kanthi mantep. Kita kudu lagi nyawisaké awak tumrap dina gedhé kagungané Gusti. Kita ora nduwé wektu kanggo kelangan, ora ana wektu kanggo melu ing ancas-ancas pamrih dhéwé. Donya kudu diwènèhi pepènget. Apa sing kita tindakaké minangka pribadi-pribadi kanggo nggawa pepadhang ana ing ngarepé wong liya? Gusti Allah wis masrahaké marang saben wong pegawéané dhéwé; saben wong nduwé pérangan sing kudu ditindakaké, lan kita ora bisa nglirwakaké pegawéan iki kajaba kanthi mbebayani nyawa kita dhéwé.

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

“Hé para sadulurku, apa kowé bakal nggawé Sang Roh Suci susah lan njalari Panjenengané lunga? Apa kowé bakal nutup lawang tumrap Juru Wilujeng kang rahayu, merga kowé durung siyap marang rawuhé? Apa kowé bakal ninggalaké jiwa-jiwa supaya nemu karusakan tanpa kawruh bab kayektèn, merga kowé banget tresna marang kepénakanmu nganti ora gelem nanggung beban kang wis ditanggung déning Gusti Yésus kanggo kowé? Ayo padha tangi saka turu. ‘Padha elinga lan waspada; merga mungsuhmu, yaiku Iblis, kaya singa nggero, lumaku mubeng-mubeng nggoleki wong sing bisa ditelani.’” Review and Herald, 22 Maret 1887.