We are now identifying that one of the events represented by the Seven Thunders is the work of Christ gathering His people a second time, which He began to do in July 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Saiki kita lagi mangertèni yèn salah siji saka prastawa-prastawa sing dilambangaké déning Pitu Guntur iku yaiku pakaryané Kristus nglumpukaké umaté kaping pindho, kang wiwit Panjenengané tindakaké ing Juli 2023. Sajarah Millerite nedahaké yèn pakaryan iki kalakon kanthi peperangan Islam minangka latar mburiné pawarta kasebut.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the Third Woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Pesen punika inggih punika Wahyu saking Gusti Yesus Kristus, ingkang kabikak sesaat sadèrèngipun mangsa pencobaan kapungkasi, nanging pesen punika kaasta déning (dipunlebetaken wonten ing konteks) pesen Bilai Ingkang Kaping Tiga. Ing wekdal ingkang sami nalika Gusti ngunjukaken asta-Nipun kaping kalih ing taun 1849, Sister White saweg maringi katrangan bab gonjang-ganjingipun bangsa-bangsa ingkang duka, ingkang dados pralambang Islam.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“Ing tanggal 16 Dhésèmber 1848, Gusti maringi kula sawijining pandeleng bab gonjanging kakuwataning langit. Kula nyumurupi bilih nalika Gusti ngandika ‘langit,’ nalika maringi pratandha-pratandha ingkang kacathet déning Matius, Markus, lan Lukas, Panjenenganipun ngersakaken tegesipun langit, lan nalika Panjenenganipun ngandika ‘bumi’ Panjenenganipun ngersakaken tegesipun bumi. Kakuwataning langit punika srengéngé, rembulan, lan lintang-lintang. Kabeh punika mrentah ing langit. Kakuwataning bumi punika para ingkang mrentah ing bumi. Kakuwataning langit badhé gonjang-gonjing déning swaraning Allah. Mila srengéngé, rembulan, lan lintang-lintang badhé kabengkongaken saking papanipun. Kabeh punika boten badhé sirna, nanging badhé kaguncang déning swaraning Allah.

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

"Mendhung peteng lan abot munggah lan tabrakan siji lan sijiné. Angkasa kabuka lan menggulung bali; banjur kita bisa ndeleng munggah lumantar ruang kabuka ing Orion, saka ing kono swaraning Allah rawuh. Kutha Suci bakal tumurun lumantar ruang kabuka iku. Aku weruh yèn kakuwasaning bumi saiki lagi diguncang lan yèn prastawa-prastawa kadadéan miturut tatanan. Perang, lan pawarta-pawarta bab perang, pedhang, kaliren, lan pageblug iku luwih dhisik ngguncang kakuwasaning bumi, banjur swaraning Allah bakal ngguncang srengéngé, rembulan, lan lintang-lintang, lan bumi iki uga. Aku weruh yèn guncangé kakuwasan ing Éropah iku dudu, kaya sing diwulangaké déning sawenèh wong, guncangé kakuwasaning swarga, nanging iku guncangé bangsa-bangsa kang nesu." Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Para sejarawan negesaken bilih ingkang ngguncang bangsa-bangsa Éropah ing taun 1848 punika, inggih punika kegiatan tentara-tentaranipun Islam, amargi kanthi profètis piyambakipun dipunlambangaken minangka kakuwatan ingkang ndadosaken bangsa-bangsa nesu. Ing paseksen kapisan babagan Gusti ngunjukaken asta-Nya kaping kalih ing sajarah taun 1840 dumugi 1844, pawartos Midnite Cry dumugi wonten ing pakempalan kémah Exeter. Saking ngriku dumugi tanggal 22 Oktober 1844, pawartos punika nyapu sadawaning pasisir wétan Amérika Sarékat kados gelombang pasang ingkang ageng. Gerakan punika sampun dipuntyapèkaken déning mlebetipun Kristus kanthi kamenangan dhateng Yerusalem, lan kewan kuldi ingkang ngasta Kristus mlebet dhateng Yerusalem.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the Third Woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Pesen saka Panggilan Tengah Wengi nggambarake sakabèhé pesen kenabian saka Wahyu Yesus Kristus, nanging Wahyu iku dipapanaké ana ing sajroning konteks Islam saka Cilaka Katelu kang ndadèkaké para bangsa nesu, awit Islam iku kang nggawa pesen kang dadi Wahyu Yesus Kristus. Yesus iku Singa saka taler Yehuda, lan Panjenengané kaiket marang pesen saka “kuldi.”

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Yéhuda, kowé iku kang bakal dipuji déning para sadulurmu: tanganmu bakal ana ing guluing mungsuh-mungsuhmu; anak-anaké bapakmu bakal sujud ana ing ngarepmu. Yéhuda iku kaya anak singa: saka panjarahan, hé anakku, kowé wus munggah: dhèwèké mbungkuk, banjur ngglethak kaya singa, lan kaya singa tuwa; sapa kang wani nggerakaké dhèwèké? Tongkat kraton ora bakal sirna saka Yéhuda, utawa juru angger-angger saka antarané sikilé, nganti Silo rawuh; lan marang Panjenengané bangsa-bangsa bakal padha nglumpuk. Nalika ngiket anak kuldiné ana ing wit anggur, lan anak kuldi-bètinané ana ing wit anggur pilihan; Panjenengané ngumbah sandhangané nganggo anggur, lan panganggoné nganggo getihing woh anggur: Mripaté bakal abang marga saka anggur, lan untuné putih marga saka susu. Purwaning Dumadi 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Lumantar Yehuda “panglumpuking bangsa-bangsa” kalaksanakake. Kristus, minangka Yehuda, uga “Pohon Anggur,” lan “pohon anggur pilihan” kaiket marang “anak kuldi.” “Panganggoné” kakumbah ing “anggur,” yaiku “getihing woh anggur.” Kristus wiwit marakaké getihé ing Getsemani, nalika Panjenengané kringeten getih, lan tegesé Getsemani yaiku “panggilesing zaitun.” Saka Getsemani tumuju marang salib Panjenengané marakaké getihé kang aji, supaya nglumpukaké sakehing manungsa marang Panjenengané piyambak.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

Saiki iki pangadilan tumraping donya iki; saiki pangerané donya iki bakal kabuwang metu. Lan Aku, manawa Aku kaangkat saka bumi, bakal narik kabèh wong marani Aku. Panjenengané ngandika mangkono kanggo mratandhani pati apa kang bakal katindakaké déning Panjenengané. Yokanan 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Pakaryané Kristus kanggo narik kabèh manungsa marang Panjenengané iku sawijining proses rong tataran, amarga Panjenengané luwih dhisik nglumpukaké “wong-wong buwangané Israèl,” banjur migunakaké wong-wong mau minangka panji kanggo narik pepanthané liyané.

I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

Aku iki pangon kang becik, lan Aku wanuh marang wedhus-wedhus-Ku, lan wedhus-wedhus-Ku wanuh marang Aku. Kaya Sang Rama wanuh marang Aku, mangkono uga Aku wanuh marang Sang Rama; lan Aku masrahake nyawa-Ku kanggo wedhus-wedhus iku. Lan Aku isih duwe wedhus-wedhus liyane, kang dudu saka kandhang iki; wedhus-wedhus iku uga kudu Dakgawa, lan bakal ngrungokake swara-Ku; temah bakal ana satunggal kandhang lan satunggal pangon. Yokanan 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Satus patang puluh papat ewu iku yaiku “wedhus” kang wanuh marang Panjenengane. “Wedhus liyane” iku kawananing Panjenengane kang metu saka Babil nalika padha ndeleng lan krungu pratandha panji. Sadurunge Panjenengane ngadegaké panji pratandhaning Panjenengane, yaiku wedhus-wedhusé, Panjenengane luwih dhisik nglumpukaké wong-wong mau kaping pindho. Garis sajarah suci iku salaras karo ayat telulas nganti limalas saka Daniel pasal sewelas, lan mulane uga salaras karo sajarah sing kasimpen ing ayat patang puluh. Iki makili garis sungu Protestan sejati kang lumaku ana ing sajroning sajarah sungu Protestan murtad, sungu Republikan murtad, lan rawuhe sundel Tirus, pas sadurunge undhang-undhang Minggu ing ayat patang puluh siji. Garis sungu Protestan sejati iku makili loro-lorone, yaiku sajarah lan uga piwulang, nalika satus patang puluh papat ewu iku disegel.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Para wong buwangané Israèl” nggambarake sawijining golongan kang mbedakaké awake saka “pasamuwané para panyendhak”, kaya kang diidentifikasi déning Yérémia, utawa minangka “sinagoga Iblis” kaya kang diidentifikasi déning Yohanes ing Wahyu bab loro lan telu, ing ngendi pasamuwan Smirna lan Filadélfia dipangandikani. Wong-wong Filadélfia nggambarake “satus patang puluh papat èwu” ing Wahyu bab pitu, lan Smirna iku “kumpulan gedhé” ing bab kang padha, kang ora bisa diétung cacahé. Kaloro golongan wong kang wus ditebus ing dina-dina wekasan padha ana ing pasulayan karo wong-wong kang goroh, lan kang ana ing sinagoga Iblis, sarta ngakoni yèn dhèwèké iku umaté Allah, amarga padha kandha yèn dhèwèké iku wong Yahudi.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Garis sungu Protestan sejati kapérang saka pasulayan sing ana ing antarané wong-wong iku dhéwé lan umat prajanjian sadurungé sing nalika semana lagi diliwati. Ing sajarah sing padha, para setya uga ana ing pasulayan karo garis Protestantisme murtad lan Katulik. Katelu entitas agama iku makili naga, kéwan galak, lan nabi palsu ing tataran mikro ing sajroning garis sungu Protestan sejati.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

“Aku weruh bilih pasamuwan nominal lan para Adventis nominal, kados Yudas, badhé ngiyanati kita dhateng tiyang-tiyang Katulik supados oleh pangaribawanipun kanggé nglawan kayektèn. Nalika punika para suci badhé dados umat ingkang boten kawentar, sakedhik ingkang dipunmangertosi déning tiyang-tiyang Katulik; nanging pasamuwan-pasamuwan lan para Adventis nominal ingkang mangertos bab iman lan adat pakulinan kita (awit piyambakipun sengit dhateng kita merga Sabat, amargi boten saged mbantah punika) badhé ngiyanati para suci lan nglaporaken piyambakipun dhateng tiyang-tiyang Katulik minangka tiyang-tiyang ingkang boten nggatekaken pranatan-pranataning rakyat; inggih punika, bilih piyambakipun netepi Sabat lan boten nggatekaken Minggu.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Kita sampun naté ngrembag perangan punika, lan kanthi mekaten kita sampun mangertos bilih ungkapan “gréja nominal” lan ungkapan “Adventis nominal” badhé gadhah teges lan panganggé ingkang béda nalika Sister White nyerat tembung-tembung punika. Nanging para nabi ngandika langkung kathah tumrap dinten-dinten wekasan tinimbang tumrap sajarahipun piyambak, mila ing perangan punika gréja nominal ing dinten-dinten wekasan punika inggih apostasé Protestanisme. Tembung “nominal” tegesipun “naming kemawon”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Pasamuwan kang sinebut gréja Protestan mandheg mrotes marang Roma ing taun 1844, nalika wong-wong mau mbrontak marang mlebu menyang Papan Kang Mahasuci lumantar pracaya, ing ngendi wong-wong mau saestuné bisa nyumurupi manawa Sabat dina kapitu iku dina pangibadah kang bener. Nanging, wong-wong mau tetep ngreksa pangibadah marang srengéngé, kang dadi tandha Katulik. Ora mungkin wong bisa “mrotes” Roma, kang iku siji-sijiné teges saka tembung “Protestan,” manawa wong iku wis nampani pralambang panguwasané, kang déning gréja Roma wis bola-bali ditegasi minangka panguwasané kanggo ngowahi dina pangibadah ing Kitab Suci saka Sabat dina kapitu dadi dina Minggu.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Adventis nominal” iku wong-wong sing ngakoni awake minangka Adventis Dina-Kaping Pitu, nanging uga padha diidentifikasi minangka Yudas, yaiku pralambang murid sing wis ngiyanati pangakoné. Pasamuwan Adventis Dina-Kaping Pitu nominal bakal sengit marang “para suci,” lan para suci iku banjur “bakal” “dadi umat kang ora misuwur.” Wong-wong iku sengit marang para suci kang ora misuwur, “amarga dina Sabat,” yaiku bebener kang ora bisa “dipun-sangkal.” Bebener Sabat ing sajarah Sister White yaiku Sabat dina kapitu, nanging iku nglambangaké bebener Sabat ing dina-dina pungkasan, kang ora bisa dipun-sangkal, lan yaiku doktrin kang sepisanan ditampik déning Adventisme Dina-Kaping Pitu Laodikia sajroning pambrontakané ing taun 1863. Doktrin iku minangka bebener dhasar kang sepisanan ditemokaké déning William Miller, lan iku makili bebener-bebener dhasar Adventisme kang ora gelem ditindakaké déning para Adventis nominal, kaya kang dilambangaké déning dalan-dalan kuna ing kitab Yérémia. Bebener Sabat iku yaiku “pitung wekdal,” saka Imamat rong puluh enem.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Garis Protestanisme sejati sing kabangun saka Filadelfia lan Smirna dikhianati déning wong-wong sing digambaraké minangka Yudas. Yudas damel prajanjian kanggo ngiyanati Gusti Yesus kaping telu, kanthi mangkono nandhakaké sawijining pangkhianatan sing maju sethithik mbaka sethithik, kang ndhisiki lan dipungkasi ana ing salib. Ayat nembelas saka Daniel sewelas makili ukum Minggu, kang dititipaké pralambangé déning salib. Mulané, ing ayat-ayat sing nuntun marang ukum Minggu ing ayat nembelas, kang uga iku ukum Minggu ing ayat patang puluh siji, ana pangkhianatan telung tataran sing ditibakaké marang para suci ing dina-dina wekasan. Pangkhianatan mau dumadi sajroning mangsa nalika Gusti lagi nglumpukaké panji-panji pungkasané ing dina-dina wekasan kaping pindho.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

Lan ing dina iku bakal ana sawijining oyod saka Isai, kang bakal ngadeg dadi panji tumrap para bangsa; marang Panjenengane para bangsa liya bakal ngupaya; lan papan panggenane bakal mulya. Lan bakal kelakon ing dina iku, manawa Pangéran bakal ngacungaké astanipun maneh kaping pindho kanggo mbalèkaké turahan umat-Né kang isih kari, saka Asyur, lan saka Mesir, lan saka Patros, lan saka Kus, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-pulo segara. Lan Panjenengane bakal ngedegaké panji tumrap para bangsa, lan bakal nglumpukaké wong-wong buwangan Israèl, sarta ngempalaké wong-wong Yéhuda kang kabuyaraké saka patang pojoking bumi. Rasa drengki Éfraim uga bakal sirna, lan para mungsuh Yéhuda bakal disirnakaké: Éfraim ora bakal drengki marang Yéhuda, lan Yéhuda ora bakal ngganggu Éfraim. Nanging wong-wong mau bakal mabur ngrebut ing sadhuwuring pundhaké wong Filistin ing sisih kulon; bebarengan padha bakal njarah wong-wong ing sisih wétan; padha bakal ngulungaké tangané marang Edom lan Moab; lan anak-anak Amon bakal manut marang wong-wong mau. Yesaya 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Yesaya netepake latar sajarah kanggo pethikan iki ing ayat sepuluh, lumantar ukara “ing dina iku.” Mula, “dina” iku wis diidentifikasi ana ing ayat-ayat sing ndhisiki ayat sepuluh. Nalika kita nglacak narasi profetik tartamtu iki bali menyang sawijining rujukan sing ndadekake kita bisa ngenali kapan “dina iku” dumadi, kita tekan ayat siji, ing pasal sepuluh.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Cilakané wong-wong kang netepaké paugeran-paugeran kang ora adil, lan kang nulis pepati kang abot, kang wus padha dipréntahaké déning dhèwèké. Yesaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Suster White ngenali “wewaton kang ora adil” ing ayat iki minangka angger-angger Minggu sing bakal enggal teka:

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

“Wis diadegaké sawijining sabat brahala, kaya déné reca emas diadegaké ana ing tanah rata Dura. Lan kaya déné Nebukadnésar, raja Babil, nglairaké sawijining pranatan yèn kabèh wong sing ora gelem sujud lan nyembah marang reca iki kudu dipatèni, mangkono uga bakal diumumaké yèn kabèh wong sing ora ngajèni pranatan Minggu bakal kaukum nganggo pakunjaran lan pati. Mangkono Sabat kagungané Gusti diidak-idak. Nanging Gusti wus ngandika, ‘Bilai tumrap wong-wong sing netepaké pranatan-pranatan sing ora adil, lan nulis kasangsaran sing wus padha ditemtokaké’ [Yesaya 10:1]. [Zefanya 1:14–18]” Manuscript Releases, jilid 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before, He brings His Executive Judgment at the unrighteous decree, which is the Sunday law.

Konteks nalika Gusti nglumpukaké umat-Né kaping pindho dipasang ing sajarah krisis hukum Minggu kang saya nyedhak, awit ing ayat rolas saka pasal sepuluh, Yesaya ngandika bab Gusti ngrampungaké sawijining pakaryan ana ing antarané umat-Né sadurungé Panjenengané nglaksanani Pengadilan Eksekutif-Né marang dekret kang ora adil, yaiku hukum Minggu.

Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

Mulané bakal kelakon, manawa nalika Pangéran wus ngrampungaké sakehing pakaryan Panjenengané ana ing gunung Sion lan ing Yerusalem, Aku bakal ngukum wohing atiné raja Asyur kang gumunggung, lan kamulyaning pandelengané kang luhur. Yesaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“pakaryan tumrap Sion lan tumrap Yerusalem”, kang “ditindakaké” déning Gusti sadurungé paukuman marang kapapaan diwiwiti ing hukum Minggu, iku yaiku panyegelan tumrap wong satus patang puluh papat èwu. Ing Yehezkiel bab sanga, wong sing nggawa piranti tinta panulisé lumaku ngliwati Yerusalem sarta masang tandha marang wong-wong “kang sesambat lan nangis marga saka sakehing pangawulan nistha kang katindakaké ing nagara” lan ing pasamuwan. Pakaryan iku kalebu prosès nalika Gusti nglumpukaké bebarengan para buwanganing Israèl kaping pindho. Panjenengané nglumpukaké wong-wong mau saka papat pojoking bumi, lan “papat pojoking bumi” iku dipralambangaké déning wolung dhaérah géografis. Wolung iku pralambanging prosès panggodhèn saka gambar kéwan galak, mangkono mratelakaké yèn panglumpukan pungkasan tumrap wong-wong kang bakal dadi panji iku dumadi sajroning mangsa nalika ujian gambar kéwan galak lagi kalaksanakake ing bumi.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Kasatunggalan kang dipralambangaké déning “Efraim” sing “ora meri marang Yehuda, lan Yehuda” sing “ora ngganggu Efraim,” dumadi nalika para mungsuhé Yehuda disirnakaké. Miturut pralambang kenabian, umat prajanjian kang biyèn, kang dipralambangaké déning Yudas, utawa pasamuwaning Sétan, utawa pakumpulaning para panyenyamah, utawa kaum Protestan sajroning sajarah Millerite, utawa wong-wong Yahudi sajroning sajarahé Kristus, “disirnakaké” ing kuciwane kang kapisan. Nalika Yeremia nggambaraké sajarah iku piyambak, dhèwèké dipréntah yèn dhèwèké ora bakal bisa bali manèh menyang pakumpulaning para panyenyamah, sanadyan wong-wong mau bisa bali marang dhèwèké manawa padha kersa mratobat.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Wiwit tanggal 18 Juli 2020 nganti tekan hukum Minggu, Pangéran nglumpukaké umat-É ing akhir jaman kaping pindho. Panjenengané nglumpukaké wong-wong mau saka saindenging jagad, sajroning sawatara mangsa nalika Panjenengané lagi ngrampungaké kabèh pakaryan-É tumrap Yehuda lan Yérusalèm. Ing mangsa panyegelan iku, umaté Allah ing akhir jaman bakal ora misuwur, nanging senadyan mangkono bakal kaadhepi déning satunggaling persatuan telu prakara kang nentang pakaryané.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Katulik punika kéwan saking uni rangkep tiga, lan salah satunggaling putrinipun punika golongan ingkang déning Sister White dipunwastani gréja nominal. Piyambakipun makili nabi palsu. Para Adventis Laodikia nominal, ingkang dipunlambangaké déning Yudas, punika naga wonten ing perwakilan punika. Pambrontakan taun 1863 dipuntypifikasi déning pambrontakan Israel kuna wonten ing Kadesh kapisan, nalika piyambakipun milih nampik piwelingipun Yosua lan Kaleb sarta wangsul dhateng Mesir. Mesir punika pralambang saking naga.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

He anaking manungsa, adhepana pasuryanmu nglawan Sang Pringon, ratu Mesir, lan medharaa ramalan nglawan dheweke lan nglawan sakehing tanah Mesir: ngucapa lan kandhaa, Mangkene pangandikaning Pangeran Yehuwah; Lah, Ingsun nglawan sira, hé Pringon, ratu Mesir, naga gedhé kang gumléthak ana ing satengahing kali-kaliné, kang wus ngandika, Kaliku iku kagungané aku dhéwé, lan aku kang yasa iku kanggo awakku dhéwé. Hezkiel 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Pambrontakan ing Kadesh nggambarake paukuman kaping sapuluh sajroning sawijining proses pangujian kang ndadèkaké penolakan lan pejahé bangsa pilihan kang wis digawa metu saka Mesir, sarta dadi pralambang tumrap pangujian pungkasan sajroning sawijining proses pangujian kang ditibakaké marang Adventisme Millerit Filadelfia ing tanggal 22 Oktober 1844 lan dipungkasi kanthi pambrontakan taun 1863. Ing pungkasane banget sajarah Israel kuna, wong-wong Yahudi “njerit, ‘Sirnakna Panjenengane, sirnakna Panjenengane, salibna Panjenengane’. Pilatus ngandika marang wong-wong mau, ‘Apa aku kudu nyalib Ratumu?’ Para imam kepala mangsuli, ‘Kawula boten gadhah ratu kejawi Kaisar.’” Ing pambrontakan kang kapisan lan pambrontakan kang pungkasan, umat prajanjian sadurungé milih ngidhentifikasi sawijining pralambang naga (Mesir lan Roma pagan) minangka ratuné.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His divinity to their humanity.

Ing tanggal 18 Juli 2020, “mungsuh-mungsuhe Yehuda” “katumpes,” lan padalemaning wong satus patang puluh papat ewu kaadegaké. Kabeh sing kari mung padaleman iku kudu diresiki, sadurunge Utusaning Prajanjian dumadakan rawuh menyang padalemané. Padaleman sajarahé kaum Millerit kaadegaké sajrone patang puluh nem taun, wiwit 1798 nganti 1844. Nalika kuciwa kang kapisan ing tanggal 19 April 1844, para Protestan katumpes lan dadi bagéan saka pasamuwané Iblis, pakumpulané para panyenyamah, sawijining putri saka Roma. Wiwit ing titik iku nganti tanggal 22 Oktober 1844, ana sawijining proses panyucekan kang kalakon sadurunge wong-wong setya ngetutaké Kristus mlebu ing Papan Mahasuci, supaya Panjenengané bisa ngrampungaké pakaryan nyawijèkaké kaallahané karo kamanungsané wong-wong mau.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Sajarahing sungu Protestan sejati, kang kakumpul kaping pindho pas sadurunge pranatan lalim, supaya padha dadi panji kang dipun-ginakaken dening Gusti Allah kanggo nimbali wedhus-wedhusé liyané metu saka Babil, kelakon ing jaman kang padha nalika sungu Republik lan Protestan kang murtad padha gandhèng dadi siji, nindakaké jina rohani, mulané dadi satunggal daging, utawa satunggal padaleman suci, yaiku citrané kéwan buas iku. Padaleman suciné Gusti Allah ing wektu kang padha uga lagi mbentuk citrané Kristus.

We will continue this study in the next article.

Kita badhe nerusaken panaliten punika wonten ing artikel salajengipun.

The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

Pangandika kang tumeka marang Yeremia saka Sang Yehuwah, mangkene: Ngadega ana ing gapuraning Padalemané Sang Yehuwah, lan wartakna ana ing kono tembung iki, sarta kandhaa: Padha rungokna pangandikané Sang Yehuwah, he sakèhé wong Yehuda, kang padha lumebu ing gapura-gapura iki kanggo nyembah marang Sang Yehuwah. Mangkene pangandikané Sang Yehuwah, Pangéraning sarwa dumadi, Allahé Israèl: Padha becikana lakumu lan panggawému, temah Ingsun bakal ndadèkaké kowé padha manggon ing panggonan iki. Aja padha kumandel marang tembung goroh, kang muni: Padalemané Sang Yehuwah, Padalemané Sang Yehuwah, Padalemané Sang Yehuwah, iki. Awit manawa kowé temen-temen mbeciki lakumu lan panggawému; manawa kowé temen-temen netepaké pangadilan kang adil antarané wong siji lan pepadhané; manawa kowé ora nganiaya wong manca, bocah yatim, lan randha, lan ora ngesokaké getih wong tanpa kaluputan ing panggonan iki, sarta ora lumaku manut allah-allah liya kanggo cilakanmu dhéwé: mula Ingsun bakal ndadèkaké kowé padha manggon ing panggonan iki, ing nagara kang wus Ingsun paringaké marang para leluhurmu, langgeng ing selawas-lawasé. Lah, kowé padha kumandel marang tembung goroh, kang ora ana paédahé. Apa kowé arep nyolong, matèni, laku jina, sumpah goroh, ngobong menyan marang Baal, lan lumaku manut allah-allah liya kang ora koksumurupi; banjur teka lan ngadeg ana ing ngarsaningSun ing padaleman iki, kang katimbalan nganggo asmaningSun, lan kandha: Aku padha wus kaluwaran supaya nglakoni sakehing kaluputan nistha iki? Apa padaleman iki, kang katimbalan nganggo asmaningSun, wus dadi guwané para rampog ana ing paningalmu? Lah, Ingsun dhéwé wus mirsa iku, mangkono pangandikané Sang Yehuwah.

But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

Nanging lungaa saiki menyang panggonanku kang ana ing Silo, panggonan ing ngendi Aku nitipaké asmaningSun kapisan, lan delengen apa kang Sunlakoni marang iku marga saka durakané umatingSun Israel. Lan saiki, amarga kowé wis nindakaké samubarang pakaryan iki, pangandikané Pangéran, lan Aku wis ngandika marang kowé, tangi ésuk-ésuk lan ngandika, nanging kowé ora ngrungokaké; lan Aku wis nyeluk kowé, nanging kowé ora mangsuli; mulané Aku bakal nindakaké marang omah iki, kang sinebut miturut asmaningSun, kang dadi kapracayanmu, lan marang panggonan kang Sunparingaké marang kowé lan marang para leluhurmu, kaya kang Sunlakoni marang Silo. Lan Aku bakal mbuwang kowé saka ing ngarsaningSun, kaya Aku wis mbuwang sadulur-sadulurmu kabèh, yaiku sakèhé turuning Éfraim. Mulane aja kowé ndedonga kanggo bangsa iki, lan aja ngluhuraké pamuja utawa pandonga kanggo wong-wong mau, lan aja nyuwun panyuwun marang Aku; awit Aku ora bakal miyarsakaké kowé. Apa kowé ora weruh apa kang padha dilakoni ana ing kutha-kuthané Yehuda lan ing dalan-dalané Yérusalèm? Yérémia 7:1–17.