Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Pas sadurungé masa pencobaan ditutup, ana dhawuh supaya “aja masèkké segel marang pangandika-pangandika pameca saka kitab iki.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Panjenengané banjur ngandika marang aku, “Aja nyéglèk pangandikaning wangsit saka kitab iki, amarga wektuné wis cedhak. Sing ora adil, sumangga tetep tumindak ora adil; lan sing najis, sumangga tetep najis; lan sing bener, sumangga tetep tumindak bener; lan sing suci, sumangga tetep suci.” Wahyu 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Ing bab kaping lima saka Wahyu, Gusti Allah Sang Rama lenggah ing dhampar Panjenengane, lan ing astane Panjenengane ana sawijining kitab gulungan kang katutup rapet kanthi pitung meterai.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Lan aku weruh ana ing tangan tengené Panjenengané kang lenggah ana ing dhampar iku sawijining kitab kang tinulis ing pérangan njero lan ing pérangan wingkingé, katutup nganggo pitung meterai. Wahyu 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Nalika cariyos wiwit ayat kapisan lumajeng ngantos bab pitu, kita manggih bilih Gusti Yesus, ingkang dipunlambangaken minangka Singa saking taler Yehuda, punika Panjenenganipun piyambak ingkang mundhut kitab punika saking asta Rama-Nipun lan wiwit mbikak meterai-meterainipun sethithik-sethithik. Nalika Panjenenganipun mbikak meterai kaping enem lan maringi pesen ingkang dipunlambangaken dening meterai punika, bab enem rampung. Bab punika rampung kanthi satunggaling pitakenan ingkang nuntun mlebet dhateng bab pitu, ing pundi kita manggih wangsulan tumrap pitakenan ingkang kaangkat ing ayat pungkasan bab enem.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Amarga dina gedhé bebenduning Panjenengané wus rawuh; lan sapa kang bakal bisa ngadeg? Wahyu 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Bab pitu ngenalaké wong satus patang puluh papat èwu lan “kumpulan gedhé.” Sawisé umaté Allah katampilaké ana ing bab pitu, banjur kita nemokaké segel kapitu lan pungkasané lagi dipunbikak. Ramalan liyané siji-sijiné ing kitab Wahyu sing naté dipunsegel yaiku pitung gludhug ing bab sepuluh. Inti prasaja saka perkara iki yaiku manawa siji-sijiné ramalan ing kitab Wahyu sing dipunsegel lan bisa dipunbikak sadurungé masa probation katutup yaiku “pitung gludhug.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Wis pirang-pirang taun, manawa dudu wis pirang-pirang dasawarsa, Future for America wis ngidhentifikasi apa kang diwakili déning “gludhug pitu” iku. “Gludhug pitu” iku makili sajarah gerakan Millerite wiwit tanggal 11 Agustus 1840 nganti tekan 22 Oktober 1844. Sister White negesaké kasunyatan iki lan nambahaké yèn “gludhug pitu” iku uga makili “prastawa-prastawa mangsa ngarep kang bakal kababar manut runtutané.” Panyajian rinci ngenani kasunyatan-kasunyatan iki bisa katemu ing Habakkuk’s Tables, tumrap sapa waé kang durung wanuh marang kasunyatan-kasunyatan profetik iki.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Kasunyatan bab gludhug pitu sing wis kaandharake ing jaman biyèn isih tetep dadi kayekten, nanging wiwit wulan Agustus taun iki Gusti wis nyingkirake asta-Nya saka prakara-prakara iki lan pangerten kang luwih jero wis kawehaké. Kita bakal miwiti saka Wahyu pasal sepuluh, banjur nimbang komentar Sister White babagan pasal kasebut. Sadurunge kita nindakake iki, kita kudu ngenali loro prakara sing ora ana gandhèng-cènané karo pambijining gludhug pitu.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Bab ingkang kapisan punika bilih pangenalan dhateng bebenering pitu gludhug ingkang samenika sampun kabikak menika mbutuhaken sawetawis jejering bebener supados saged nempataken samukawis ingkang dipunlambangaken déning pitu gludhug punika ing panggenanipun. Ing ngriki kula ndedonga, mugi wontena kasabaranipun para suci. Bab ingkang kaping kalih ingkang gegayutan kaliyan punika, inggih punika bilih program ingkang ngasilaken panyajian audio saking artikel-artikel punika gadhah wates tumrap cacahipun wekdal ingkang saged dipun-ginakaken kanggé maos lan ngendika. Saben artikel kedah trep wonten ing salebeting wekdal punika. Wiwit saking wiwitaning panaliten punika, kula ngandharaken dhateng panjenengan bilih kanggé netepaken bebener ingkang dipunlambangaken déning pitu gludhug punika badhé mbutuhaken sawetawis artikel. Sapunika dhateng pasal sepuluh.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware 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: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Lan aku weruh malaékat liya kang gagah prakosa tumurun saka swarga, kasarub awan; lan ana pelangi ana ing sirahe, lan pasuryané kaya srengéngé, lan sikilé kaya tugu-tugu geni. Lan ana ing tangane kitab cilik kang kabukak; lan sikil tengené dipasang ana ing segara, lan sikil kiwané ana ing bumi. Lan dhèwèké nguwuh kalawan swara sora, kaya singa nalika nggero; lan nalika wus nguwuh, pitu gludhug ngucapaké swarané. Lan nalika pitu gludhug mau wus ngucapaké swarané, aku arep nulis; nanging aku krungu swara saka swarga ngandika marang aku: “Segelna prekara-prekara kang wis diucapaké déning pitu gludhug mau, lan aja kok tulis.” Lan malaékat kang dakdeleng ngadeg ana ing segara lan ana ing bumi iku ngangkat tangane marang swarga, lan supata atas asmane Panjenengané kang gesang ing salawas-lawasé, kang nitahaké swarga lan samubarang kang ana ing jeroné, lan bumi lan samubarang kang ana ing jeroné, lan segara lan samubarang kang ana ing jeroné, manawa wektu ora bakal ana manèh; nanging ing dina-dina swarané malaékat kapitu, nalika dhèwèké wiwit muni, wewadi Allah bakal kalampahan rampung, kaya sing wis Panjenengané wartakaké marang para abdiné, para nabi. Lan swara kang dakrungu saka swarga mau ngandika marang aku manèh, mangkéné: “Lungaa, tampanana kitab cilik kang kabukak saka tangané malaékat kang ngadeg ana ing segara lan ana ing bumi iku.” Lan aku banjur marani malaékat mau, sarta kandha marang dhèwèké: “Wènèhana aku kitab cilik iku.” Lan dhèwèké ngandika marang aku: “Tampanana, lan panganen nganti entek; iku bakal gawé wetengmu pait, nanging ana ing tutukmu bakal legi kaya madu.” Lan aku njupuk kitab cilik mau saka tangané malaékat iku, banjur dakpangan nganti entek; lan ana ing tutukku leginé kaya madu, nanging sasuwéné aku wus mangan iku, wetengku dadi pait. Lan dhèwèké ngandika marang aku: “Kowé kudu medhar wangsit manèh ana ing ngarepé akèh bangsa, para bangsa, basa-basa, lan para ratu.” Wahyu 10:1–11.
Commenting on chapter ten, Sister White states:
Nalika maringi katrangan babagan pasal sepuluh, Sister White ngandika:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Malaékat kang prakasa sing paring pitedah marang Yohanes iku ora liya pribadi saluhur Yesus Kristus piyambak. Kanthi ngadegaké suku tengen-Né ing sadhuwuring segara, lan suku kiwa-Né ing dharatan kang garing, katuduhaké pérangan kang lagi ditindakaké déning Panjenengané ing adegan-adegan pungkasan saka pasulayan agung karo Iblis. Kalungguhan iki nedahaké kakuwasan lan wewenang-Né kang paling luhur tumrap saklumahing bumi. Pasulayan iku saya ngrembaka saya kuwat lan saya temen saka jaman tumeka jaman, lan bakal terus mangkono nganti tekan adegan-adegan panutup nalika pakaryan kang banget trampil saka kakuwataning pepeteng tekan pucaké. Iblis, manunggal karo wong-wong ala, bakal nasaraké sakabehing jagad lan gréja-gréja kang ora nampani katresnan marang kayektèn. Nanging Malaékat kang prakasa iku nuntut kawigatosan. Panjenengané nguwuh kalawan swara sora. Panjenengané arep nedahaké kakuwasan lan wewenang swarané marang wong-wong kang wis manunggal karo Iblis kanggo nglawan kayektèn.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Sawisé pitu gludhug iki ngucapaké swarané, dhawuh iku tumuju marang Yohanes, kaya marang Daniel bab kitab cilik iku: ‘Segela samubarang kang wis diucapaké déning pitu gludhug iku.’ Iki gegayutan karo prakara-prakara mangsa ngarep kang bakal kababar miturut tatanané. Daniel bakal ngadeg ana ing pandumané ing wekasaning dina-dina. Yohanes ndeleng kitab cilik iku wus kabikak segelé. Mulané pameca-mecané Daniel manggoni papané kang samesthiné ana ing pekabaran malaékat kapisan, kapindho, lan katelu, kang kudu diparingaké marang donya. Kabikaké segelé kitab cilik iku dadi pekabaran kang gegayutan karo wektu.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Kitab Daniel lan Wahyu iku siji. Sing siji iku sawijining pameca, sing sijiné sawijining wahyu; sing siji kitab kang katutupan segel, sing sijiné kitab kang kabukak. Yokanan krungu wewadi-wewadi kang diucapaké déning gludhug-gludhug iku, nanging dhèwèké didhawuhi supaya ora nulis.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pepadhang mirunggan kang kaparingaké marang Yohanes, sing kaandharaké lumantar pitu gludhug, iku minangka gambaran cetha bab prastawa-prastawa kang bakal kalakon ing sangisoré piwulangé malaékat kapisan lan kapindho. Iku ora becik menawa bangsa iku padha mangerténi prakara-prakara mau, awit pracayané mesthi kudu diuji. Miturut tatananing Allah, kayektèn-kayektèn kang banget nggumunaké lan luwih maju bakal diumumaké. Piwulangé malaékat kapisan lan kapindho kudu diumumaké, nanging pepadhang salajengipun ora kena dipratélakaké sadurungé piwulang-piwulang iki ngrampungaké pakaryané kang mligi. Prakara iki dipralambangaké déning malaékat kang ngadeg kanthi sikil siji ana ing segara, nglairaké kanthi supata kang banget khidmat yèn wektu ora bakal ana manèh.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“Malaékat kang rosa” sing tumedhak ing tanggal 11 Agustus 1840 iku yaiku Kristus, lan Panjenengané nyekel sawijining piweling ana ing astanipun sing diprentahaké marang Yokanan supaya dipangan. Sing dipangan déning Yokanan iku sawijining piweling, nanging kanthi cetha iku piweling sing kudu digawa marang umaté Gusti Allah, lan dudu marang donya. Penting banget kanggo mangertèni sapa sing dadi sasaran ing pethikan iki, awit sanadyan Kristus tumedhak ing tanggal 11 Agustus 1840, minangka pratandha kawèhaké kakuwatan marang piweling malaékat kapisan, lan kanthi mangkono netepaké wektu nalika piweling malaékat kapisan bakal digawa menyang saindenging jagad, kitab cilik sing kudu dipangan déning Yokanan iku lagi nandhakaké wektu nalika Protestanisme masrahaké jubah Protestanisme marang golongan Millerit. Nalika Kristus tumedhak nggawa kitab cilik mau, Panjenengané lagi mungkasi sesambetan prajanjianipun karo pasamuwan saka ara-ara samun lan ing wektu sing padha netepaké umat Millerit minangka umat prajanjian pilihané sing anyar. Golongan Millerit iku sawijining umat sing sadurungé dudu umaté Gusti Allah. Para nabi ora nate padha mbantah siji lan sijiné.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Panjenengané banjur ngandika marang aku, “He, anaking manungsa, ngadhega ana ing sikilmu, lan Aku bakal ngandika marang kowé.” Lan Roh lumebet ing aku nalika Panjenengané ngandika marang aku, banjur ngadegaké aku ana ing sikilku, satemah aku krungu Panjenengané kang ngandika marang aku. Panjenengané banjur ngandika marang aku, “He, anaking manungsa, Aku ngutus kowé marang bani Israèl, marang bangsa kang mbalela, kang wus mbrontak marang Aku; wong-wong mau lan para leluhuré wus nerak marang Aku nganti tekan dina iki. Awit wong-wong mau iku anak-anak kang kurang ajar lan atiné wangkot. Aku ngutus kowé marang wong-wong mau; lan kowé kudu kandha marang wong-wong mau, ‘Mangkene pangandikané Pangéran Allah.’ Lan wong-wong mau, apa padha gelem ngrungokaké utawa padha ora gelem, (awit wong-wong mau iku brayat kang mbalela,) mesthi bakal ngerti yèn ana nabi ana ing tengahé. Déné kowé, he anaking manungsa, aja wedi marang wong-wong mau, lan aja wedi marang tembung-tembungé, sanadyan eri lan semak ana ing sakiwa-tengenmu, lan kowé manggon ana ing satengahing kalajengking; aja wedi marang tembung-tembungé, lan aja kagèt merga praupané, sanadyan wong-wong mau iku brayat kang mbalela. Lan kowé kudu ngandikaaké pangandikaningSun marang wong-wong mau, apa padha gelem ngrungokaké utawa padha ora gelem; awit wong-wong mau iku banget mbalela. Nanging kowé, he anaking manungsa, rungokna apa kang Dakngandikakaké marang kowé; aja kowé mbalela kaya brayat kang mbalela iku; bukak tutukmu, lan panganen apa kang Dakparingaké marang kowé.” Nalika aku mirsani, lah ana tangan diacungaké marang aku; lan lah, ana gulungan kitab ana ing jeroné. Panjenengané banjur nggelar gulungan iku ana ing ngarepku; lan ana tulisané ing sisih njero lan njaba; lan ing kono katulisan pangadhuh, pasambat, lan cilaka. Panjenengané banjur ngandika marang aku, “He, anaking manungsa, panganen apa kang koktemoni; panganen gulungan iki, banjur lungaa lan ngandikaana marang brayat Israèl.” Mulané aku mbukak tutukku, lan Panjenengané ndadèkaké aku mangan gulungan iku. Panjenengané banjur ngandika marang aku, “He, anaking manungsa, wetengmu dakparingana mangan, lan isinen jeroaning wetengmu nganggo gulungan kang Dakparingaké marang kowé iki.” Banjur aku mangan iku; lan ana ing tutukku leginé kaya madu. Panjenengané banjur ngandika marang aku, “He, anaking manungsa, lungaa, tekanana brayat Israèl, lan kandhakna pangandikaningSun marang wong-wong mau. Awit kowé ora diutus marang bangsa kang basané manca lan basané angel, nanging marang brayat Israèl; dudu marang akèh bangsa kang basané manca lan basané angel, kang tembung-tembungé ora bisa kokmangertèni. Satemené, saupama Aku ngutus kowé marang wong-wong iku, mesthi padha ngrungokaké kowé. Nanging brayat Israèl ora bakal gelem ngrungokaké kowé; awit wong-wong mau ora gelem ngrungokaké Aku; amarga kabèh brayat Israèl iku kurang ajar lan atos ati. Lah, Aku wus ndadèkaké praupammu kuwat nglawan praupané wong-wong mau, lan bathukmu kuwat nglawan bathuké wong-wong mau. Kaya inten kang luwih atos tinimbang watu api, mangkono Aku ndadèkaké bathukmu; aja wedi marang wong-wong mau, lan aja kagèt merga praupané, sanadyan wong-wong mau iku brayat kang mbalela.” Panjenengané banjur ngandika marang aku, “He, anaking manungsa, sakèhé pangandikaningSun kang bakal Dakngandikakaké marang kowé, tampanana ana ing atimu, lan rungokna nganggo kupingmu.” Ezekiel 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Nalika Kristus tumedhak nggawa kitab cilik kang dijupuk lan dipangan déning Yohanes, ana ing “tutuke kaya madu leginé.” Yohanes Sang Wahyu lan Yéhezkièl, loro-loroné nampa sawijining pekabaran saka “astané” Kristus. Yéhezkièl, lan mulané uga Yohanes, nduwèni pekabaran kang kudu diaturaké marang “brayat Israèl,” dudu marang wong-wong ing njabané Israèl. Saupama wong-wong ing njabané Israèl krungu pekabaran mau, mesthiné wong-wong mau bakal nampani, nanging ora mangkono tumrap Israèl, awit “sacadining brayat” Israèl “padha ora duwe isin lan atos atiné.” Sakabèhé brayat Israèl (sacadining brayat) padha mbalela kabèh. Israèl ing taun 1840 kagambarake ana ing Wahyu pasal sepuluh minangka pasamuwan ing ara-ara samun. Wong-wong mau wis ngebaki tuwunging mangsa pancobané.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Sanadyan pesen iku ora bakal dirungokake déning Israèl, nabi isih diprentah supaya nggawa marang wong-wong mau pesen saka buku cilik iku, kanthi ancas supaya wong-wong mau katetepaké tanggung jawabé amarga nampik pepadhang saka malaékat kang kapisan. Ing kitab-kitab pangadilan, wong-wong mau kudu katetepaké tanggung jawabé amarga nampik ngrungokake pesen saka “nabi” kang wis “ana ing antarané wong-wong mau.” Nampik nabi iku padha karo nampik pesen kang wis diparingaké marang nabi déning malaékat Gabrièl, kang piyambak wis nampi pesen iku saka Kristus, kang wis nampi saka Sang Rama. Nalika Kristus tumedhak nggawa pesen saka buku cilik ing asta-Né, prakara iku sajajar karo nalika Roh Suci tumedhak ing wektu baptisan-Né. Iku wis dipratandhakaké luwih dhisik déning Musa ing grumbulan kang murub, lan iku uga minangka tenger dalan kang padha kang ana ing saben gerakan réformatif.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Pakaryané Allah ing bumi nduduhaké, saka jaman menyang jaman, sawijining kamiripan kang nggumunaké ing saben reformasi gedhé utawa gerakan kaagaman. Prinsip-prinsip carané Allah sesrawungan karo manungsa tansah padha. Gerakan-gerakan wigati ing jaman saiki nduwèni pararel karo gerakan-gerakan ing jaman biyèn, lan pengalaman pasamuwan ing jaman-jaman kapungkur ngemu piwulang kang gedhé regané tumrap jaman kita dhéwé.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Runtuhé kaunggulan Kakaisaran Ottoman tanggal 11 Agustus 1840, (yaiku nalika Yohanes lan Yehezkiel mangan kitab cilik sing ana ing “tangan”-Né Kristus,) nandhani “diparingi kakuwatan”-é pekabaran malaékat kapisan sing wis “teka” ing “wektu pungkasan” ing taun 1798. Pekabaran iku “diparingi kakuwatan” lumantar peneguhan paugeran wangsit utama wong-wong Millerit; yaiku asas setaun kanggo sedina. Sawisé kuwi Kristus wiwit ngedegaké dhasar padaleman suci Millerit, kaya dene Panjenengané wis nindakaké nalika baptisan-Né.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Imané Nathanael kang sempal-sempal saiki wus dikuwataké; banjur panjenengané mangsuli lan matur, ‘Rabi, Paduka punika Putraning Allah; Paduka punika Ratuning Israèl.’ Gusti Yésus mangsuli lan ngandika marang panjenengané, ‘Marga Aku wus ngandika marang kowé: Aku weruh kowé ana ing sangisoring wit anjir, apa kowé pracaya? Kowé bakal weruh prakara-prakara kang luwih agung tinimbang iki.’ Panjenengané banjur ngandika marang panjenengané, ‘Satemen-temen, satemen-temen, Aku pitutur marang kowé, wiwit saiki kowé bakal weruh swarga kabukak, lan para malaékaté Allah munggah sarta tumurun ana ing ngatasé Putraning Manungsa.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Ing antarané sawetara murid kang wiwitan iki, dhasaring pasamuwan Kristen lagi ditata lumantar usaha saben wong pribadi. Yohanes dhisik nuntun wong loro saka murid-muridé marang Kristus. Banjur salah siji saka wong-wong mau nemu saduluré, lan nggawa dhèwèké marang Kristus. Sawisé iku Panjenengané nimbali Filipus supaya ndhèrèk Panjenengané, lan Filipus banjur lunga nggoleki Natanaèl.” Spirit of Prophecy, volume 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Nalika Kristus tumurun ing tanggal 11 Agustus 1840 kanthi kitab cilik kabukak ana ing astanipun, prakara punika sampun dipralambangakaken ing gerakan reformasi sajroning sajarah Kristus nalika Panjenenganipun gesang wonten ing bumi, awit saben gerakan reformasi kagungan tenger-tenger dalan ingkang sami. Musa lan gerakan reformasi ingkang dipunpandhegani nalika medal ugi kagungan tenger dalan ingkang sami. Pengalaman Musa ing grumbul ingkang murub punika dados pralambang tumuruning Roh Suci nalika baptisan Kristus, ingkang salajengipun dados pralambang taun 1840, lan punika malih dados pralambang tanggal 11 September 2001 nalika malaekat ingkang kiyat saking Wahyu wolulas tumurun.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Rawuhipun” warta malaékat kapisan, lan “rawuhipun” warta malaékat kapindho sarta “rawuhipun” warta malaékat katelu kabèh dipunlambangakaken déning para malaékat. Malaékat kapisan ngasta kitab alit wonten ing asta-ne, malaékat kapindho ngasta tulisan wonten ing asta-ne, lan malaékat katelu ngasta gulungan naskah wonten ing asta-ne. Adhedhasar paseksènipun loro utawi telu, satunggaling kayektèn dipuntetepakaken. Katiga malaékat punika, apa déné nalika rawuhipun utawi nalika kaparingan kakiyatan, sami ngasta satunggaling warta wonten ing asta-ne.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Yohanes lan Yehezkiel makili wong-wong sing mangan piweling iku nalika pekabaran malaékat kapisan “dikuwasakaké,” kang dadi tetenger sajarah sing béda tinimbang nalika pekabaran malaékat kapisan “teka” ing taun 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Bebedane antarane “rawuhipun” sawijining pekabaran lan “panguwasa kang ngiyatake” pekabaran iku minangka pambedaan kang banget wigati kanggo dimangerteni. Nalika kita nimbang pethikan ing ngisor iki, gatekna manawa ancasé malaékat kang kapisan iku padha karo ancasé malaékat ing Wahyu wolulas kang madhangi bumi kanthi kamulyané. Uga gatekna manawa saben pekabaran ndadèkaké sawijining pamisahan kang ngasilaké rong golongan wong kang nyembah.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Aku diparingi paningal bab minat kang dipunjupuk déning sakèhé swarga tumrap pakaryan kang lumampah ana ing bumi. Gusti Yésus maringi dhawuh marang malaékat kang rosa [malaékat kapisan] supaya tumurun lan ngélingaké para pedunung bumi supaya nyawisaké awaké tumrap rawuhipun kaping kalih. Nalika malaékat mau nilar ngarsanipun Gusti Yésus ana ing swarga, sawijining pepadhang kang padhang banget lan mulya lumaku ana ing ngarsané. Aku dipangandikani bilih tugasipun iku kanggo madhangi bumi kanthi kamulyanipun lan ngélingaké manungsa bab bebenduing Allah kang bakal rawuh. Wong akèh nampani pepadhang iku. Sawatara saka antarané katitik banget anggone khidmat, déné liyané bungah lan kebak kasmaranan suci. Kabèh wong kang nampani pepadhang iku ngadhepaké rai marang swarga lan ngluhuraké Allah. Sanadyan pepadhang iku sumunar marang kabèh wong, sawatara mung kena pangaribawané, nanging ora nampani kanthi tulus saka ati. Akeh kang kebak bebendu gedhé. Para pelados lan rakyat padha manunggal karo wong-wong asor lan kanthi kukuh nglawan pepadhang kang dipancaraké déning malaékat kang rosa mau. Nanging kabèh wong kang nampani pepadhang iku padha misah saka donya lan raket manunggal siji lan sijiné.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“Sétan lan para malaékaté padha sibuk ngupaya narik pikiran wong akèh sabisa-bisané adoh saka pepadhang. Golongan sing nampik pepadhang iku banjur ditinggal ana ing pepeteng. Aku weruh malaékaté Allah ngawasaké kanthi kapentingan kang paling jero marang umat kang ngakoni dadi kagungané Panjenengané, kanggo nyathet watak kang padha tuwuhaké nalika piwulang kang asalé saka swarga dipratélakaké marang wong-wong mau. Lan nalika akèh banget wong sing ngakoni tresna marang Gusti Yésus nuli mbalik saka piwulang swarga mau kanthi rasa nistha, guyon ngece, lan sengit, ana sawijining malaékat nggawa gulungan tulisan ing tangané banjur damel cathetan kang ngisin-isini iku. Kabèh swarga kapenuhan bebendu amarga Gusti Yésus katindakaké kaya mangkono déning para pandhèrèké kang ngakoni dadi kagungané.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Aku nyumurupi kuciwane wong-wong kang pracaya, amarga padha ora weruh Gustine rawuh ing wektu kang diarep-arep. Iku wus dadi maksude Gusti Allah kanggo ndhelikake mangsa kang bakal teka lan nuntun umate menyang sawijining titik panetepan. Tanpa pawartan ngenani wektu tartamtu tumrap rawuhe Sang Kristus, pakaryan kang wis katetepake déning Gusti Allah mesthi ora bakal kaleksanan. Sétan lagi nuntun akeh banget wong supaya nyawang adoh ing mangsa ngarep tumrap prakara-prakara gedhé kang ana gandhèng cenenge karo pangadilan lan pungkasaning mangsa sih-rahmat. Perlu banget manawa bangsa iku katuntun supaya kanthi tenanan ngupaya sesiyapan tumrap jaman saiki.”
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Bareng wektu lumaku, wong-wong kang durung nampani pepadhang saka malaékat iku kanthi jangkep padha sesrawungan karo wong-wong kang wis ngremehaké piwulang iku, lan wong-wong mau banjur mbalela marang para wong kang kuciwa mau kanthi cecawisan. Para malaékat nandhani kaanan para pengikut Kristus kang ngakoni awaké déwé mangkono. Liwaté wektu tartamtu iku wis nyoba lan mbuktèkaké wong-wong mau, lan akèh banget kang ditimbang ana ing timbangan sarta katemu kurang. Wong-wong mau kanthi sora ngakoni yèn padha Kristen, nanging ing meh saben bab padha gagal ngetutaké Kristus. Sétan bungah banget ndeleng kaanan para wong kang ngakoni dadi para pandhèrèké Yésus.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Panjenengané wus nyekel wong-wong mau ana ing jeraté. Panjenengané wus nuntun golongan sing akèh supaya nilar dalan kang jejeg, lan wong-wong mau padha ngupaya munggah menyang swarga lumantar dalan liya. Para malaékat weruh manawa wong-wong kang resik lan suci kecampur karo para wong dosa ana ing Sion lan karo para wong lamis kang tresna marang donya. Wong-wong mau wus njaga para murid sejati kagungané Gusti Yesus; nanging wong-wong kang rusak iku lagi marakaké pengaruh marang wong-wong suci. Wong-wong kang atiné murub déning pepénginan kang banget nggegirisi kanggo nyumurupi Gusti Yesus, padha dilarang déning para sedulur kang ngakoni pracaya supaya ora ngandika bab rawuhipun. Para malaékat mirsani pemandhangan iku lan melas atiné marang para turahan kang nresnani marang rawuhipun Gustinipun.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Malaékat liyane kang kuwasa [malaékat kapindho] diprentah supaya tumurun menyang bumi. Gusti Yésus nempatake sawijining tulisan ing tangane, lan nalika dheweke tekan bumi, dheweke sesambat, ‘Babil wis rubuh, wis rubuh.’ Sawisé iku aku weruh wong-wong kang kecewa mau maneh ngangkat mripate menyang swarga, nyawang kanthi iman lan pangarep-arep marang rawuhipun Gustiné. Nanging akèh kang kaya-kaya tetep ana ing kahanan bodho, kaya wong turu; nanging aku bisa ndeleng tilas kasusahan kang jero ing rai-raine. Wong-wong kang kecewa mau weruh saka Kitab Suci yèn padha ana ing mangsa tundha, lan yèn padha kudu ngentèni kanthi sabar kaleksanané wahyu iku. Bukti kang padha sing nuntun wong-wong mau ngarep-arep rawuhipun Gustiné ing taun 1843, uga nuntun wong-wong mau ngarep-arep Panjenengané ing taun 1844. Nanging aku weruh yèn mayoritas ora nduwèni semangat kang nandhani imané ing taun 1843. Kacewané wis nyuda semangaté iman.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Bareng umaté Allah manunggal sajroning pambulangé malaékat kapindho, bala swarga mirsani kanthi kapentingan kang paling jero marang pengaruhing pawarta iku. Wong-wong mau weruh akèh wong kang ngasta aran Kristen ngadhep kanthi panyenyamah lan geguyon tumrap wong-wong kang wis ngalami kuciwa. Nalika tembung-tembung iku metu saka lambé kang ngece, ‘Kowé durung munggah ya!’ sawijining malaékat nyerat tembung-tembung mau. Pangandikané malaékat iku, ‘Wong-wong mau ngece Allah.’ Aku banjur dituding bali marang dosa kang padha, kang tau katindakaké ing jaman kuna. Éliah wis kaangkat menyang swarga, lan jubahé tumiba marang Élisa. Banjur para nom-noman ala, kang sinau saka wong tuwané supaya ngrèmèhake abdiné Allah, ngetutaké Élisa, lan kanthi ngece padha sesambat, ‘Munggaha, hé sirah gundhul; munggaha, hé sirah gundhul.’ Kanthi mangkono ngina abdiné Panjenengané, wong-wong mau ngina Allah, lan nampani paukumané ing kono uga. Mangkono uga, wong-wong kang wis nyenyamah lan ngece gagasan bab para suci munggah, bakal katempuh déning bebenduning Allah, lan bakal digawé ngrasa yèn dudu prakara entheng dolanan karo Kang Nitahaké wong-wong mau.
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Yésus maringi dhawuh marang para malaékat liyané supaya mabur kanthi cepet kanggo nguripaké manèh lan nguwataké pracaya umaté kang wiwit kendo sarta nyawisaké wong-wong mau supaya mangertèni piwulangé malaékat kapindho lan tumindak wigati kang ora suwé manèh bakal katindakaké ing swarga. Aku weruh para malaékat iki nampa kakuwatan lan pepadhang gedhé saka Yésus banjur mabur kanthi cepet menyang bumi kanggo netepi tugasé, yaiku mbiyantu malaékat kapindho ing pakaryané. Pepadhang gedhé madhangi umaté Allah nalika para malaékat sesambat, ‘Lah, Pengantèn lanang rawuh; metua kowe kanggo nemoni Panjenengané.’ Banjur aku weruh wong-wong sing kuciwa iki padha tangi lan, selaras karo malaékat kapindho, martakaké, ‘Lah, Pengantèn lanang rawuh; metua kowe kanggo nemoni Panjenengané.’ Pepadhang saka para malaékat mau nembus pepeteng ing saindenging papan. Sétan lan para malaékaté ngupaya ngalang-alangi supaya pepadhang iki aja nyebar lan aja ngasilaké akibat sing wis katetepaké. Wong-wong mau padha padudon karo para malaékat saka swarga, kandha yèn Allah wis ngapusi bangsa iku, lan yèn sanadyan kanthi sakèhé pepadhang lan kakuwatané, para malaékat iku ora bakal bisa ndadèkaké jagad iki pracaya yèn Kristus bakal rawuh. Nanging sanadyan Sétan ngudi nutupi dalan lan ngirid pikirané manungsa adoh saka pepadhang mau, para malaékaté Allah tetep nerusaké pakaryané….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Nalika paladosané Gusti Yésus rampung ana ing papan suci, lan Panjenengané mlebet ing Papan Kang Mahasuci, sarta ngadeg ana ing ngarsané pethi prajanjian kang ngemot angger-anggering Allah, Panjenengané ngutus malaékat kuwat liyané nggawa pesen katelu marang jagad. Ing tangané malaékat iku katetepaké gulungan tulisan, lan nalika panjenengané tumurun menyang bumi kanthi kakuwatan lan kaluhuran, panjenengané martakaké pepéling kang nggegirisi, kanthi ancaman kang paling ngedab-edabi kang tau digawa marang manungsa. Pesen iki kadhapuk supaya para putraning Allah tansah waspada, kanthi nduduhaké marang wong-wong mau jam coba lan kasangsaran kang ana ing ngarepé. Pangandikané malaékat mau, ‘Wong-wong mau bakal digawa menyang peperangan kang cedhak banget nglawan kéwan iku lan recané. Pangarep-arep siji-sijiné tumrap urip langgeng yaiku tetep mantep. Sanajan nyawané dadi taruhane, wong-wong mau kudu nyekeli kayektèn kanthi teguh.’ Malaékat katelu nutup pesené mangkéné: ‘Ing kéné ana kasabarané para suci: ya iku wong-wong kang netepi dhawuh-dhawuhing Allah lan pracayané marang Yésus.’ Nalika panjenengané mbalèni tembung-tembung iki, panjenengané nuding marang pasamuwan suci ing swarga. Pikirané kabèh wong kang nampani pesen iki diarahaké marang Papan Kang Mahasuci, papan ing ngendi Gusti Yésus ngadeg ana ing ngarsané pethi prajanjian, nindakaké panyuwun pungkasané kanggo kabèh wong kang sih-rahmat isih ngentèni lan kanggo wong-wong kang amarga ora mangerti wis nerak angger-anggering Allah. Pangruwating dosa iki katindakaké ora mung kanggo wong-wong mursid kang wis séda, nanging uga kanggo wong-wong mursid kang isih urip. Iki nyakup kabèh wong kang mati kanthi precaya marang Kristus, nanging amarga durung nampa pepadhang bab dhawuh-dhawuhing Allah, wus nindakaké dosa tanpa mangerti déné wis nerak pranatan-pranatané.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Sawetara kaca sabanjuré ing buku sing padha, nalika mbahas gagasan-gagasan sing padha kaya sing nembe kasebut, Sister White nedahaké yèn penolakan marang telung pekabaran ing sajarah Millerit wis dilambangaké déning sajarah Kristus. Ing kono piyambakipun maringi loro saksi sing nandhakaké anané sawijining proses pangujian sing lumaku kanthi bertahap, sing mbutuhaké kamenangan ing saben panggawé panguji supaya bisa nerusaké menyang panggawé panguji sabanjuré.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Aku weruh sapérangan wong sing ngadeg kanthi dijaga becik lan kukuh, tanpa maringi pangalembana marang wong-wong sing arep ngoyak-oyak iman kang wus katetepaké ana ing badan pasamuwan. Gusti Allah mirsani wong-wong iku kanthi pangrèstu. Aku kaparingi pratandha telung undhakan—pekabaraning malaékat kapisan, kapindho, lan katelu. Malaékat kang ndhèrèk aku ngandika, ‘Bilasaa wong sing bakal nggeser sawijing bongkah utawa ngoyak sawijining paku saka pekabaran-pekabaran iki. Pangerten kang bener bab pekabaran-pekabaran iki iku wigati tumraping urip. Nasib jiwa-jiwa gumantung marang carané pekabaran-pekabaran iku ditampani.’ Aku banjur digawa mudhun manèh lumantar pekabaran-pekabaran iki, lan weruh sapira larangé umaté Gusti Allah anggoné ngolehake pengalamané. Iku kasil dipikantuk lumantar akèh sangsara lan pasulayan kang abot. Gusti Allah wis nuntun wong-wong mau sethithik-sethithik, nganti Panjenengané netepaké wong-wong mau ana ing dhuwur sawijining landhesan kang santosa lan ora bisa digoyang. Aku weruh ana sawatara wong nyedhaki landhesan iku lan nliti dhasaré. Ana sing kanthi kabungahan langsung munggah ana ing dhuwuré. Ana liyané wiwit nggolèki cacad ing dhasaré. Wong-wong iku kepéngin supaya ana pambecikan, mula landhesan iku bakal dadi luwih sampurna, lan wong-wong bakal luwih bungah. Ana uga sing mudhun saka landhesan iku kanggo mriksa, lan mratelakaké yèn landhesan iku dipasang kliru. Nanging aku weruh yèn meh kabèh tetep ngadeg kukuh ana ing dhuwur landhesan iku lan padha ngélingaké wong-wong sing wis mudhun saka kono supaya mandheg sambaté; amarga Gusti Allah iku Sang Juru Bangun Agung, lan wong-wong iku lagi nglawan Panjenengané. Wong-wong mau nyritakaké manèh pakaryan Gusti Allah kang nggumunaké, kang wis nuntun wong-wong mau menyang landhesan kang kukuh iku, lan kanthi sajroning kasawijèn padha ngangkat mripaté marang swarga lan kanthi swara sora ngluhuraké Gusti Allah. Iki nggeguyu atiné sawatara wong sing wis sambat lan ninggal landhesan iku, lan wong-wong mau kanthi pasuryan andhap asor banjur munggah manèh ana ing dhuwuré.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Aku dituntun bali marang pawarta bab rawuhipun Kristus ingkang kapisan. Yokanan dipunutus ing roh lan kakuwatanipun Élia [minangka pralambang pekabaran malaékat kapisan] kanggé nyawisaken margi tumrap Gusti Yésus. Wong-wong ingkang nampik paseksènipun Yokanan boten pikantuk paédah saking piwulangipun Gusti Yésus [minangka pralambang pekabaran malaékat kapindho]. Panyipatanipun dhateng pekabaran ingkang medharaken sadèrèngipun rawuhipun ndadosaken piyambakipun wonten ing papan ing ngendi piyambakipun boten saged kanthi gampang nampi bukti ingkang paling kiyat bilih Panjenenganipun punika Sang Mesias. Sétan mimpin wong-wong ingkang nampik pekabaranipun Yokanan supados lumajeng saya tebih malih, inggih punika nampik lan nyalib Kristus [minangka pralambang pekabaran malaékat katelu]. Kanthi mekaten, piyambakipun nglebetaken dhirinipun piyambak wonten ing papan ing ngendi piyambakipun boten saged nampi berkah ing dinten Pentakosta, [minangka pralambang malaékat wonten ing Wahyu wolulas] ingkang mesthinipun sampun mucal dhateng piyambakipun margi mlebet ing pasucèn swarga. Cuwiling kelir Padaleman Suci nedahaken bilih kurban-kurban lan pranatan-pranatan Yahudi boten badhé dipun tampi malih. Kurban Ageng sampun kasanggakaken lan sampun katampi, lan Roh Suci ingkang tumurun ing dinten Pentakosta nuntun pamikiran para sakabat saking pasucèn kadonyan dhateng pasucèn swarga, ing pundi Gusti Yésus sampun lumebet kanthi rahipun piyambak, kanggé nglimpahaken dhateng para sakabatipun paédah saking panebusanipun. Nanging tiyang-tiyang Yahudi katilar wonten ing pepeteng kang sampurna. Piyambakipun kecalan sadaya pepadhang ingkang saged dipun gadhahi bab rancangan karahayon, lan taksih ngandel dhateng kurban lan pisungsungipun ingkang tanpa guna. Pasucèn swarga sampun nggentosi papanipun pasucèn kadonyan, nanging piyambakipun boten gadhah kawruh bab owah-ewahan punika. Mila saking punika, piyambakipun boten saged pikantuk paédah saking pangantaranipun Kristus wonten ing papan suci.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Akeh wong mirsani kanthi ngeri tumindake bangsa Yahudi sajroning nampik lan nyalib Sang Kristus; lan nalika padha maca sajarah panganiaya nistha marang Panjenengane, padha ngira yen padha tresna marang Panjenengane, lan mesthi ora bakal nyélaki Panjenengane kaya kang ditindakaké déning Pétrus, utawa nyalib Panjenengane kaya kang ditindakaké déning wong-wong Yahudi. Nanging Gusti Allah, kang mirsani atine sakèhé wong, wis ngetingalaké lumantar ujian katresnan marang Gusti Yésus kang padha diakoni déning wong-wong mau. Kabèh swarga nyumurupi kanthi kapentingan kang paling jero carané piwulangé malaékat kapisan ditampani. Nanging akèh wong kang ngakoni tresna marang Gusti Yésus, lan kang netesaké luh nalika maca carita salib, malah ngina kabar kabungahan bab rawuhipun. Tinimbang nampani pawarta iku kanthi bingah, padha nyatakaké yèn iku mung kasasar. Padha sengit marang wong-wong kang nresnani miyosé Panjenengane lan nundhung wong-wong mau saka pasamuwan-pasamuwan. Wong-wong kang nampik piwulang kapisan ora bisa tampa paédah saka piwulang kapindho; mangkono uga padha ora tampa paédah saka panguwuh tengah wengi, kang kuduné nyawisaké wong-wong mau supaya lumantar pracaya padha bisa lumebu bebarengan karo Gusti Yésus menyang papan kang Mahasuci ana ing pasucèn swarga. Lan marga saka nampik kaloro piwulang sadurungé iku, pangertené wis dadi peteng banget nganti padha ora bisa ndeleng pepadhang ing piwulangé malaékat katelu, kang nedahaké dalan menyang papan kang Mahasuci. Aku weruh yèn kaya déné wong Yahudi nyalib Gusti Yésus, mangkono uga gréja-gréja nominal wis nyalib pawarta-pawarta iki; mulané padha ora duwé kawruh bab dalan menyang papan kang Mahasuci, lan padha ora bisa tampa paédah saka pandongané panyuwunan Gusti Yésus ana ing kana. Kaya déné wong Yahudi, kang nyaosaké kurban-kurbané kang ora ana gunané, mangkono uga padha nyaosaké pandonga-pandongane kang ora ana gunané marang ruangan kang wis ditilar déning Gusti Yésus; lan Iblis, kang rena déning panipuning iku, njupuk sipat agamis, lan nuntun pikirané wong-wong kang ngakoni dadi Kristen iki marang awaké dhéwé, nalika nyambut gawé nganggo kakuwatané, tandha-tandhané, lan kaélokan-kaélokan gorohé, supaya ngiket wong-wong mau ana ing jeraté.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Pethikan-pethikan saka buku Early Writings wis bola-bali diwulangake lumantar paladosan Future for America. Nanging ana kayekten-kayekten sing dipratelakake déning pethikan-pethikan iki kang durung kasumurupan.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Tengara-tengara sajarahing gerakan Millerite mapan ing dhuwur sawatara gerakan reformasi ing Kitab Suci. Tanpa sawenèh pangerten tumrap tengara-tengara kang katemu ing saben gerakan reformasi, cukup ora prayoga manawa ana wong bakal mangertèni pinunjuling bedaning wektu nalika sawijining pekabaran “rawuh” lan nalika iku “kaparingan kakuwatan.” Uga bisa uga akèh wong kang wis wanuh marang gerakan-gerakan reformasi kang salaras mau wis luput ngemataké sawatara sipat kang banget wigati saka manéka warna tengara ing gerakan-gerakan reformasi.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“Pitu gludhug” kang nglambangaké prastawa-prastawa ing wiwitan Adventisme lan prastawa-prastawa ing pungkasan Adventisme, iku pepadhang kang dibukak segelé sadurungé wektu sih-rahmat ditutup. Kita diparingi katrangan yèn “pitu gludhug” iku nggambaraké loro-loroné, yaiku “panggambaran prastawa-prastawa kang bakal kalakon ana ing sangisoré pawarta malaékat kapisan lan kapindho,” lan “prastawa-prastawa ing mangsa ngarep kang bakal kaandharaké miturut urutané.” “Pitu gludhug” iku ngandhut tandha tangané Alpha lan Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Pangrincèn kadadéan-kadadéan” kang kalakon “ing sangisoring pawarta malaékat kapisan lan kapindho,” iku minangka pralambang tumrap kadadéan-kadadéan kang kalakon ing sangisoring pawarta malaékat katelu. Nalika Yokanan dipréntah supaya ora nulis apa kang diucapaké déning pitu gludhug, préntah iku wis dipralambangaké déning préntah kang kaparingaké marang Daniel supaya nyégel kitabé, awit kita diparingi katrangan yèn sawisé “pitu gludhug muni ngucapaké swarané, dhawuh tumurun marang Yokanan kaya marang Daniel bab kitab cilik iku: ‘Ségelen apa waé kang diucapaké déning pitu gludhug mau.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Yéhèzkèl lan Yohanes loro-loroné nggambaraké umaté Allah mangan pawarta iku nalika panguwataning malaékat kang kapisan ing taun 1840, lan nabi Yérémia nggambaraké kuciwa kang dumadi ana ing antarané umaté Allah nalika pawartané malaékat kang kapisan katon kaya gagal.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Pangandika-paduka kapanggih déning aku, lan aku banjur mangané; lan pangandika-paduka dadi kabungahan lan kasenenganing atiku; awit aku katimbalan nganggo asma-paduka, dhuh Pangeran Yehuwah Gusti Allahe sarwa dumadi. Aku ora lungguh ana ing pasamuwaning para panyenyamah, lan aku uga ora bungah; aku lungguh piyambakan marga saka asta-paduka; awit aku wus kapenuhan bebendu. Yagéné lelaraku tanpa kendhat, lan tatuku ora bisa mari, kang nampik supaya mari? Apa panjenengan badhé dados tumrap aku kaya wong goroh, lan kaya banyu kang ora tetep? Mulane mangkéné pangandikané Pangeran, Manawa kowé mratobat, Aku bakal mbalèkaké kowé manèh, lan kowé bakal ngadeg ana ing ngarsaku; lan manawa kowé misahaké kang aji saka kang asor, kowé bakal dadi kaya cangkem-Ku: supaya wong-wong mau padha bali marang kowé; nanging kowé aja bali marang wong-wong mau. Lan Aku bakal ndadèkaké kowé tumrap bangsa iki kaya témbok prunggu kang kukuh: lan wong-wong mau bakal perang nglawan kowé, nanging ora bakal ngalahaké kowé: awit Aku nunggil karo kowé kanggo nylametaké kowé lan ngluwari kowé, mangkono pangandikané Pangeran. Lan Aku bakal ngluwari kowé saka tangané wong duraka, lan Aku bakal nebus kowé saka tangané wong kang nggegirisi. Yeremia 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Yeremia wis nemokake tembung-tembung saka kitab cilik iku kaya dene Yokanan lan Yehezkiel, lan iya uga wis mangan piwulang iku, nanging piwulang iku wis dadi sawijining piwulang (banyu) kang gagal. Kaya-kaya Gusti Allah wus ngapusi, kang mesthi ora mokal, nanging tuduhan ngenani sawijining “goroh” maringi kunci kanggo mapanaké Yeremia ing pepénginan kang kapisané para Millerit sing digambarake ing Habakuk.
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. Habakkuk 2:1–3.
Aku bakal ngadeg ana ing pangawasanku, lan mapan ana ing menara, sarta bakal waspada kanggo ndeleng apa kang bakal Panjenengane ngandika marang aku, lan apa kang kudu dakwangsuli nalika aku didukani. Lan Sang Yehuwah mangsuli aku, pangandikane: Tulisen wahyu iku, lan cethakna kanthi gamblang ana ing loh-loh, supaya wong kang maca bisa mlayu. Awit wahyu iku isih kanggo wektu kang wus katetepake, nanging ing wekasaning mangsa iku bakal muni lan ora bakal goroh; sanadyan katon suwe, antènana iku; amarga mesthi bakal kelakon, ora bakal molor. Habakuk 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Sesanti babar pisaning malaékat kapisan iku katulis ing bagan para perintis taun 1843, kang katuntun déning “tangan”é Gusti Allah.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Aku wis ndeleng manawa bagan taun 1843 iku dipunarahaké déning asta Pangéran, lan yèn iku ora kena diowahi; yèn angka-angkane iku kaya kang Panjenengané kersakaké; yèn asta-Né ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawatara angka, satemah ora ana siji waé kang bisa ndeleng iku, nganti asta-Né dipunangkat.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
“Wektu sing katetepake” taun 1843 digambarake ana ing bagan kasebut, lan mulane bagan iku diarani bagan 1843. Bagan iku diterbitake ing taun 1842, minangka panggeneping dhawuh ing Habakkuk supaya “nulis wahyu, lan njlentrehake kanthi cetha ana ing papan-papan.” Wahyu iku kudu dijlentrehake kanthi cetha ana ing “papan-papan,” wujud jamak, mangkono iku nandhani manawa sawuse Gusti nyingkirake asta-Nya saka kalepatan ing bagan 1843, kalepatan iku bakal didandani ana ing bagan perintis 1850. Kalepatan kasebut njalari kuciwa kang kapisan, lan Yeremia makili wong-wong sing wis mangan kitab cilik mau ing 11 Agustus 1840 lan padha kuciwa nalika wektu sing katetepake taun 1843 ora kelakon.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Nalika Yeremia wis mangan kitab cilik iku ing taun 1840, iku dadi “kabungahan lan kasukaning” atiné; nanging nalika kuciwa iku dumugi, dhèwèké ora malih “bungah,” lan dhèwèké “lungguh piyambakan amarga” “astané” Allah. Astané Allah wis nutupi “sawijining kalepatan ana ing sapérangan angka,” mula ndadèkaké Yeremia nimbang kamungkinan yèn Allah wis ngapusi. Janji sing kaparingaké marang Yeremia yaiku yèn dhèwèké gelem “balik,” saka kasusahane, Allah bakal ndadèkaké Yeremia minangka “tutuké” Allah. Manawa Yeremia gelem bali marang Allah saka kuciwané lan ngakoni yèn dhèwèké ana ing mangsa antaraning wektu tundhané pasemon prawan sepuluh, Allah bakal migunakaké dhèwèké dadi juru-wicara sing bakal negesi kanthi cetha kapan wahyu iku kudu dumugi lan ora malih katundha.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Tujuan ngatur metu kasunyatan-kasunyatan iki ana ing kéné yaiku kanggo netepaké yèn, lumantar kabèh pesen malaékat kuwi, “rawuh”-é lan “pangwasa”-né nampilaké sawijining pesen urip-utawa-pati sing ngasilaké rong golongan wong sing nyembah. Katelu malaékat iku minangka telung undhak-undhakan sajroning sawijining proses pangujian sing maju terus. Sing luwih wigati tumrap titik sing arep kita tetegaké yaiku yèn sanajan pangerten bab pitung gludhug iku wis diakoni sakcepeting sawatara wektu sawisé rawuhé “wektu wekasan” ing taun 1989 nalika enem ayat pungkasan saka Daniel dibukak segelé, mratelakaké panutupan pangadilan, ana pambukakan segel liyane tumrap pitung gludhug mau ing pungkasan sajarahé malaékat katelu.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Sajarah wiwitaning Adventisme diwiwiti nalika pambukané malaékat kapisan ing taun 1798, lan dipungkasi kanthi pambukané sawijining kayektèn kang Gusti nutupi nganggo astanipun supaya nuwuhaké sawijining kuciwa. Sabanjuré Panjenengané nyingkiraké astanipun (mbikak), lan nglairaké piwulang bab wektu tundhané.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Sajarah pungkasaning Adventisme diwiwiti nalika kabukane sesegelaning pekabaran malaékat katelu ing taun 1989, lan dipungkasi kanthi kabukane sesegelaning sawijining kayektèn kang Gusti nyekel tangané ana ing sandhuwuré supaya ngetokaké sawijining kuciwa. Saiki Panjenengané lagi nyingkiraké tangané, lan kanthi mangkono mbukak sesegelaning pekabaran bab kuciwaning kapisan lan wektu tundha. Panjenengané lagi mbukak sesegelaning ancasing 18 Juli 2020.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Mulane mangkono pangandikané Pangéran, Yèn sira mratobat, Ingsun bakal mbalèkaké sira manèh, lan sira bakal ngadeg ana ing ngarsaningSun; lan yèn sira misahaké barang kang aji saka kang nistha, sira bakal dadi kaya tutukingSun; wong-wong mau kudu bali marang sira, nanging aja nganti sira bali marang wong-wong mau. Lan Ingsun bakal ndadèkaké sira tumrap bangsa iki dadi témbok prunggu kang kukuh: lan wong-wong mau bakal perang nglawan sira, nanging ora bakal bisa ngalahaké sira: awit Ingsun nunggil karo sira kanggo nylametaké sira lan ngluwari sira, mangkono pangandikané Pangéran. Lan Ingsun bakal ngluwari sira saka tangané wong duraka, lan Ingsun bakal nebus sira saka tangané wong kang nggegirisi. Yeremia 15:19–21.