The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.
Pesen saka Daniel pasal wolu lan sanga, kang dipralambangaké déning Kali Ulai, kasingsingaké ing taun 1798. Ramalan ing pasal wolu ditafsiri ing pasal sanga déning Gabriel, nanging ora sadurungé Daniel ngaturaké sawijining pandonga, yaiku pandonga kang dianggep dadi salah siji pandonga manungsa kang paling wigati ing Alkitab. Ing pandonga iku Daniel mratélakaké yèn dhèwèké wis mangertèni manawa karusakan Yerusalem bakal suwéné pitung puluh taun miturut apa kang wis katemokaké déning dhèwèké ing kitab Yeremia.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Ing taun kapisan pamaréntahané Darius, putrané Ahasweros, saka turuné wong Média, kang kaangkat dadi raja ing saindenging karajané wong Kasdim; ing taun kapisan pamaréntahané iku aku, Daniel, mangertèni lumantar kitab-kitab cacahing taun-taun, bab kang wis diparingaké déning pangandikané Pangéran marang Yérémia nabi, yèn Panjenengané bakal ngrampungaké pitung puluh taun sajroning karusakaning Yérusalèm. Daniel 9:1, 2.
Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.
Yeremia uga netepake manawa ing pungkasaning pitung puluh taun iku Belsyazar bakal mati nalika Koresy, Sang Panglima balane Darius, nelukake Babil.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Lan saindenging tanah iki bakal dadi karusakan lan kaedanan; lan bangsa-bangsa iki bakal ngabdi marang ratu Babil pitung puluh taun. Lan bakal kalakon, manawa pitung puluh taun iku wus rampung, Aku bakal ngukum ratu Babil lan bangsa iku, pangandikané Pangeran, awit saka kaluputané, uga tanahé wong Kasdim, lan Aku bakal ndadèkaké iku dadi karusakan sing langgeng. Yeremia 25:11, 12.
Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.
Dhaniel ugi ngidentifikasi bilih pitungdasa taun karusakan punika minangka kasampurnaning sawijining pitedah nabi ingkang kacathet déning Musa.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Inggih, sakèhé Israèl wus nglanggar Toret Paduka, malah padha nyimpang, supaya ora manut marang swanten Paduka; mulané ipat-ipat wis katibakaké marang kawula, lan sumpah kang katulis ana ing Toreté Musa, abdining Allah, amarga kawula wus dosa marang Panjenengané. Lan Panjenengané wus netepaké pangandikané, kang wus dipangandikakaké nglawan kawula, lan nglawan para hakim kawula kang ngadili kawula, kanthi ndhatengaké bilai gedhé marang kawula; awit ana ing sangisoring langit kabèh durung tau kadadéan kaya kang wus katindakaké marang Yérusalèm. Kaya kang katulis ana ing Toreté Musa, sakèhé bilai iki wus tumiba marang kawula; nanging kawula ora nyuwun pandonga ana ing ngarsané Pangéran Allah kawula, supaya kawula mratobat saka piala kawula, lan mangertèni kayektèn Paduka. Daniel 9:11–13.
The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.
“Sumpah” kang wis dilanggar déning Israèl lan kang ngasilaké “ipat-ipat” iku yaiku “ping pitu” ing Imamat 26. Tembung sing diterjemahaké dadi “ping pitu” ing Imamat 26 iku tembung Ibrani sing padha kang ing Daniel 9 diterjemahaké dadi “sumpah.” Sumpahé Musa, kang diwakili déning tembung sing diterjemahaké dadi “ping pitu,” iku pratélan wektu-nubuatan pisanan sing ditemokaké déning William Miller, lan iku uga bebener dhasar pisanan saka piwulangé kang disisihaké ing taun 1863. William Miller makili Élia, lan iki dikonfirmasi déning Roh Nubuat.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.
“Èwonan wong katuntun nampani kayekten sing diwartakake déning William Miller, lan para abdiné Allah diunggahaké ing roh lan kakuwatané Élia kanggo martakaké pawarta iku.” Early Writings, 233.
In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.
Ing taun 1863, gerakan Millerit rampung nalika wong-wong sing sadurungé naté ana ing gerakan mau miwiti pasamuwan Advent Dina Kaping Pitu. Nalika padha miwiti dadi sawijining pasamuwan, gerakan iku banjur rampung. Gerakan iku rampung nalika padha matèni Musa kaya kang dilambangaké ing “pitu ping” ing Imamat pasal rong puluh enem, lan nalika ing wektu kang padha padha matèni Élia, utusan sing wis marakaké “sumpah” saka Musa marang gerakan iku. Musa lan Élia loro-loroné dipatèni ing taun 1863 lan ora bakal ditangèkaké menèh nganti sawisé 11 September 2001, nalika Gusti Allah nuntun manèh gerakan Future for America bali menyang dalan-dalan kang lawas.
Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.
Future for America ngakoni tanggal 11 September 2001 minangka rawuhipun bilai kaping tiga, lan ingkang netepaken bilih pangenalan tumrap serangan Islam ing tanggal 11 September punika leres, yaiku sajarahipun kalih bilai ingkang kapisan kados dene dipunidentifikasi déning para Millerit, ingkang kanthi mirunggan kaweca ing kalih bagan pionir taun 1843 lan 1850. Kanthi wangsul dhateng sajarah Millerit kanggé nyokong peran Islam ing jaman modern, Gusti lajeng mbikak pangertosan Future for America tumrap “pitung wekdal” ing Levitikus kalih-puluh enem, ingkang kagambar kanthi cetha ing kalih bagan punika ing kolom tengah. Lan ing kalih bagan punika, pusatipun kolom tengah punika yaiku salib. Nalika Gusti nuntun ing panggawénipun kalih tabel Habakuk punika, Panjenenganipun mesthekaken bilih “sumpah” Musa, “pitung wekdal” ing Levitikus kalih-puluh enem, dados pusat saking sedaya ilustrasi sunnat ingkang sanès, lan bilih ing kalih tabel punika Kristus dipunpasang ing pusat ingkang saestu.
This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.
Iki cocog karo sawijining jangka wektu sing katetepake ana ing wangsit liyane, kang ditafsirake déning Gabriel ing pasal sanga kitab Daniel, yaiku manawa Kristus bakal neguhaké prejanjian karo akèh wong sajrone satunggal minggu.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Panjenengané bakal netepaké prajanjian karo wong akèh sajrone satunggal minggu; lan ing satengahing minggu iku Panjenengané bakal ndadèkaké kurban lan pisungsung mandheg, lan marga saka panyebaraning barang-barang nistha Panjenengané bakal ndadèkaké iku sepi lan rusak, nganti tekan pungkasané; lan apa kang wis katetepaké bakal katibakaké marang kang wis dadi sepi. Daniel 9:27.
A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.
Sasuwéné saminggu profetik iku rong ewu limang atus rong puluh dina simbolis, lan pamedhar wangsit kang lagi diterangaké déning Gabriel mratélakaké yèn ing “tengah-tengah” utawa pusat saka rong ewu limang atus rong puluh dina simbolis mau Kristus bakal kasalib. Kristus iku pusat saka ‘rong ewu limang atus rong puluh’ ing kaloroné tabelé Habakuk lan uga saka saminggu nalika Panjenengané netepaké prajanjian karo akèh wong.
In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.
Ing taun 1863, Adventisme wiwit madeg minangka sawijining greja, lan gerakan Millerit sing wis kaparingan kakuwatan dening roh Élia dipateni. Gerakan Millerit mangertèni yèn, ing konteks pitu greja ing Kitab Wahyu, wong-wong mau iku wis dadi greja Filadelfia. Wong-wong sing misah saka wong-wong mau sawisé Kuciwa Agung taun 1844 banjur diidhèntifikasi minangka wong Laodikia. Ing taun 1856 James White miwiti sawatara artikel ing Review and Herald kang negesaké yèn gerakan sing kawiwitan minangka Filadelfia wis dadi Laodikia, lan para anggotané banjur prelu ngupaya tamba sing katawakake marang greja Laodikia. Ing taun sing padha, ing terbitan sing padha, James White nerbitaké sawatara artikel sing ditulis déning Hiram Edson ngenani wangsit rong èwu limang atus rong puluh taun saka Imamat rolikur. Artikel-artikel mau ora tau dirampungaké.
When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.
Nalika Gusti nuntun gerakan Future for America bali marang dalan-dalan kuna sawisé 11 September 2001, artikel-artikel déning Edson ditemokaké manèh, lan kanggo pisanan sajroning sajarah kaloroné periode rong èwu limang atus rong puluh taun diakoni minangka loro paukuman-ipat. Sing siji marang sepuluh taler lor, lan sijiné manèh marang loro taler kidul. Miller wis ngenali pitu mangsa marang karajan kidul, yaiku Yéhuda, nanging Edson ngenali pitu mangsa marang karajan lor, yaiku Israèl. Future for America nyumurupi yèn kaloroné kudu ditrapaké. Nalika loro panyebaran iku digabung, iku ngasilaké pepadhang kenabian sing durung tau diakoni déning Miller utawa Edson.
When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!
Nalika Gusti nguwalèkaké Future for America bali marang dalan-dalan kuna sawisé taun 2001, “sumpah”é Musa bali urip lan ngadeg ing sikilé. Pesen sing magepokan karo “sumpah” iku banjur dipratélakaké déning para utusan malaékat katelu, kaya nalika biyèn dipratélakaké lan dilambangaké déning para utusan malaékat kapisan. Future for America iku gerakan sing martakaké pesen sing diwakili déning “Musa” ana ing kakuwatané “Élia,” lan Élia kanthi cetha maringi paseksi Musa nganti tekan pungkasaning rerangkèn pasamuwan sing mawa judhul Habakkuk’s Tables, kang rampung watara taun 2012. Nalika rerangkèn pasamuwan iku rampung, kéwan saka telenging jurang tanpa dhasar munggah kanggo perang nglawan Musa lan Élia. Peperangan iku wiwit nalika Future for America netepaké kanggo mandheg saka pakaryan sing wis ditindakaké wiwit taun 1996, lan miwiti sawijining sekolah, sing kanthi kumingsun diarani The School of the Prophets. Luwih becik manawa sekolah iku diarani sekolahé para nabi palsu!
The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.
Kekacauan lan kabingungan sing banjur njedhul nalika sekolah wiwit maringi kalodhangan marang wong-wong sing durung tau dikonfirmasi déning Pangéran minangka utusan-utusan-Nya kanggo ngenalaké gagasan-gagasané dhéwé, pungkasané rampung kanthi sédaé Future for America tanggal 18 Juli 2020. Ing wektu iku Musa lan Élia wis dipatèni ing dalan-dalan.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Lan nalika wong-wong mau wis ngrampungaké paseksèné, kéwan galak sing munggah saka jurang tanpa dhasar bakal perang nglawan wong-wong mau, lan bakal ngalahaké wong-wong mau, sarta matèni wong-wong mau. Lan layoné wong-wong mau bakal gumléthak ana ing dalan kutha gedhé, kang miturut teges rohani sinebut Sodom lan Mesir, ing papan Gusti kita uga kasalib. Wahyu 11:7, 8.
The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.
Paseksen kang pantes dipracaya iku yaiku paseksen kang mungkasi ana ing pungkasaning rerangkèn irah-irahan Tabel-tabele Habakuk. Banjur kéwan iku nyerang. Aku ora duwé gagasan sapa waé kang ngetutaké artikel-artikel saiki iki, nanging aku nganggep yèn wong-wong iku dumadi saka para mungsuh Future for America padha akèhé karo wong-wong kang isih nyoba nrima kuciwané tanggal 18 Juli. Mulané aku ngarep yèn wong-wong kang kalebu ing golongan kang taktetepaké minangka mungsuh bakal nedahaké sepira cocogé karo kapentingan dhéwé panrapan sajarah sunnat iki miturut pamikiré dhéwé. Kareben. Wektu wis cendhak banget kanggo pura-pura yèn sajarah Future for America ora kanthi cetha wis katandhani minangka gerakan kang wis dipratandhakaké déning gerakan Millerit, lan uga wis cendhak banget kanggo pura-pura yèn utusan manungsa Laodikia kang cacad, kang diangkat kanggo mimpin metu ing gerakan iku, ora dipratandhakaké déning William Miller.
Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.
Miller punika satunggaling tiyang Philadelpia, lan kula mlebet Adventisme saking jagad ing taun 1975, mila kula punika Adventis Laodikia ingkang kasahaken. Riwayat gesang kula maringi paseksi tumrap kasunyatan punika. Mekaten punika, Allah swarga ingkang kebak sih-rahmat mentas maringi piwulang dhateng kula supados nyerat pesen ingkang samenika Panjenenganipun wedharaken dados tulisan lan ngirimaken dhateng pasamuwan-pasamuwan. Piwulangipun rawuh kaliyan prasetyan bilih nalika Panjenenganipun nguripaken malih Musa lan Elia, piyambakipun badhe kauripaken malih minangka tiyang Philadelpia, sanes minangka tiyang Laodikia. Gerakan ingkang kawiwitan wonten ing sajarah Millerite punika minangka wekdal Philadelpia, ingkang ing wekasanipun nglangkungi dados Laodikia ing taun 1856 nalika wiwit lumebet ing proses penampikanipun dhateng dhasar-dhasar ingkang sampun dipunlebetaken dening para Millerite. Penampikan punika kawiwitan kanthi nyingkiraken pangrembakaning pepadhang enggal ingkang kaaturaken lumantar pena Hiram Edson. Pitung taun sasampunipun, ing taun 1863, gerakan Elia ingkang sampun nampilaken pesenipun Musa punika dipunsédani. Ing wekdal ingkang sami nalika gerakan punika dipunsédani, satunggaling pasamuwan dipunkenalaken kangge nggantos gerakan punika. Musa lan Elia dipunsédani ing wiwitan Adventisme lan dipunsédani malih ing pungkasan Adventisme.
At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.
Ing wekasaning Laodikia kang sipaté nabi, ing taun 1989 wahyu bab kali Hiddekel kabikak, lan sawijiné gerakan wiwit lumaku kang kalairaké déning sawijining ibu Laodikia. Gusti ora kagèt lan ora tanpa kawruh; Panjenengané wus mirsa manawa Panjenengané bakal ngrampungaké pakaryan telung malaékat kaya déné nalika Panjenengané miwiti. Panjenengané bakal mungkasi iku kanthi sawijining gerakan wong-wong Filadelfia, kaya déné nalika Panjenengané miwiti, lan supaya iki kelakon, gerakan kang sacara lair iku Laodikia kudu dipatèni lan diuripaké manèh dadi wong-wong Filadelfia. Kanthi mangkono, gerakan kang katuntun metu saka gréja Laodikia iku bakal dadi kang kaping wolu, yaiku saka pitu, ana ing sajarah kang padha nalika pasatuan telu-lapis uga bakal dadi kang kaping wolu, yaiku saka pitu. Lan ing sajarah kang padha kuwi, sungu Republikanisme uga bakal ngalami wunguné manèh kang kaping wolu, kang asalé saka pitu lan wus dipatèni déning “woke-isme” Mesir lan Sodom, nanging garis ramalan iku bakal dirembug mengko ing artikel-artikel iki.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Lan wong-wong saka para bangsa lan suku lan basa lan nagara bakal ndeleng layoné sajroning telung dina satengah, lan ora bakal nglilani layoné dikubur. Lan wong-wong kang manggon ing bumi bakal padha bungah marga saka iku, lan padha seneng-seneng, sarta bakal padha kirim peparing marang siji lan sijiné; amarga loro nabi iki wis nyiksa wong-wong kang manggon ing bumi. Lan sawisé telung dina satengah, Roh kauripan saka Gusti Allah mlebu ing wong loro mau, lan wong loro mau padha ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang ndeleng wong loro mau. Wahyu 11:9–11.
Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.
Masa depan kanggo Amerika ora dipasrahaké menyang kubur, nanging mung kacorok ana ing dalan papan kono iku wis dipatèni, nalika para mungsuhé padha bungah-bungah merga pati sing katon nyata mau. Nanging “sawisé telung dina setengah Rohing urip saka Gusti Allah lumebet marang wong-wong mau, lan wong-wong mau banjur ngadeg jejeg ing sikilé.” Wektu wis ora ana maneh, mula telung dina setengah iku minangka pralambang saka sèwu rong atus suwidak dina utawa taun, sing ana ing Wahyu rolas ayat enem lan patbelas nglambangaké ara-ara samun, papan pasucèn lan wadya wis diinjak-injak. Manawa wong-wong mau wis dilebokaké menyang kubur, mesthiné ora bakal ana ing dalan sing bisa diinjak-injak. Injak-injake Masa depan kanggo Amerika iku ora mung sawijining mangsa pralambang, nanging uga mangsa pralambang saka piwulang “pitu kaping” sing dilambangaké déning sumpahé Musa.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Lan wong-wong mau bakal padha tiwas déning landhèping pedhang, lan bakal digawa dadi tawanan menyang sakèhé bangsa; lan Yérusalèm bakal katindhes déning para bangsa kapir, nganti tekan wektu para bangsa kapir kalakon kasampurnané. Lukas 21:24.
There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.
Ana ping telu Yerusalem wis diidak-idak. Kaping pisan déning Babil ing taun 677 SM nganti 607 SM. Pengidak-idakan kaping pindho yaiku déning Rum kapir wiwit 66 M nganti 70 M. Kaping telu yaiku déning Rum rohani wiwit 538 nganti 1798. Pengidak-idakan Yerusalem déning para bangsa liya sing kacathet ana ing Lukas selikur iku yaiku sèwu rong atus sawidak taun pamaréntahan kapapaan. Wahyu sewelas, ing ngendi kita nemu paseksiné Musa lan Élia, kabuka kanthi panyandhangan wektu iku.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Lan kaparingaké marang aku glagah kaya teken; lan malaékat iku jumeneng, ngandika, “Ngadega, lan ukuren Pedalemané Allah, lan misbyah, sarta wong-wong kang padha ngabekti ana ing kono. Nanging plataran kang ana ing njaban Pedalemané iku tinggalna, lan aja diukur; awit iku wus kaparingaké marang para bangsa liya: lan kutha suci iku bakal padha diinjak-injak déning wong-wong mau patang puluh loro sasi.” Wahyu 11:1, 2.
The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.
Dhawuhe marang Yokanan supaya ngukur Padaleman Suci lan para wong sing padha nyembah ana ing jeroné iku nggambarake pambukané pengadilan ing taun 1844, amarga loro ayat sadurungé nerangake manawa Yokanan wis ngalami paiting Kacewakan Ageng ing taun 1844, banjur sawisé dhèwèké dipangandikani manawa dhèwèké kudu mbalèni pakaryan martakake pawarta iku, ayat siji saka bab sewelas nedahake manawa pengadilan iku lagi waé diwiwiti.
“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.
“Wis tekan wektuné nalika samubarang kabèh sing bisa digoncang bakal digoncang, supaya prekara-prekara sing ora bisa digoncang tetep lestari. Saben prakara lagi diteliti ana ing ngarsané Allah; awit Panjenengané lagi ngukur pasamuwaning Allah, lan para wong sing padha ngabekti ana ing jeroné. ‘Iki pangandikané Panjenengané sing nyekel pitu lintang ana ing astané tengen, sing lumaku ana ing tengah-tengah pitu kaki dian emas; Aku pirsa panggawému…. Nanging Aku nduwèni sathithik prekara marang kowé, marga kowé wis ninggal katresnanmu sing kawitan; mulané élinga saka ngendi kowé wis tumiba, lan mratobata, sarta tindakna pakaryan-pakaryanmu sing wiwitan; menawa ora, Aku bakal enggal teka marang kowé, lan mindhah kaki dianmu saka panggonané.’ ‘Mratobata; menawa ora, Aku bakal enggal teka marang kowé, lan bakal perang nglawan kowé nganggo pedhang saka cangkem-Ku. Sing sapa nduwèni kuping, karebèn ngrungokna apa sing dipangandikakaké déning Roh marang pasamuwan-pasamuwan: Marang wong sing menang Aku bakal maringi supaya mangan manna kang kasimpen, lan bakal maringi watu putih, lan ana ing watu iku katulis asma anyar, kang ora ana wong siji waé ngerti kejaba wong kang nampani iku.’” The 1888 Materials, 1116.
As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.
Amarga Yokanan nggambarake wiwitaning pengadilan panyelidikan ing taun 1844, dhèwèké dipangandikani supaya aja ngukur plataraning Padaleman Suci, amarga iku wus kaparingake marang para bangsa liya, kang bakal ngidak-idak kutha suci iku sajroning sèwu rong atus sawidak taun. Lukas pasal selikur netepake manawa para bangsa liya bakal ngidak-idak Yerusalem nganti “wektu-wektu” para bangsa liya iku kaleksanan. Yokanan ing pasal sewelas nembe wae netepake manawa wektu pangidak-idaké Yerusalem déning para bangsa liya iku yaiku sajarah wiwit taun 538 nganti 1798. Yokanan netepake mangsa iki kaping pindho ing pasal rolas minangka ara-ara samun, yaiku sawijining jangka wektu nalika pasamuwan mlayu menyang kono supaya ngindhari panganiaya kang digawa déning paus.
When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.
Nalika Musa lan Élia dipatèni lan ditinggal ana ing dalan supaya diidak-idak sajroning wektu telu setengah dina, telung sajarah sadurungé nalika Yérusalèm diidak-idak kudu dimangertèni minangka pralambang tumrap mangsa wektu mau. Ing Lukas 21 para bangsa liya bakal ngidak-idak kutha suci nganti “wektu-wektu” para bangsa liya katetepaké kasampurnané.
Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.
Mangkono, Lukas nedahake yèn ana luwih saka siji wektu para bangsa liya, nanging kita mangerténi yèn kasampurnaning wektu para bangsa liya iku dumadi ing taun 1798. “Wektu para bangsa liya” kang kapisan diwiwiti ing taun 723 SM nalika karajan Israèl sisih lor katindhes déning Asyur. Panindhesan iku miwiti sawijining pangidak-idakan déning kakuwasan kapir lan terus lumaku nganti taun 538 nalika kakuwasan kapausan nerusake pagawéan iku nganti taun 1798. Kapir ngyebarake lan ngidak-idak Israèl sacara harfiah, lan kapausan ngyebarake lan ngidak-idak Israèl rohani. “Wektu-wektu” para bangsa liya nggambarake rong ewu limang atus rong puluh taun ing Imamat likur enem, kang nggambarake rong mangsa pangidak-idakan. Sing kapisan ditindakake déning kapir, kaya kang dilambangake déning Asyur, banjur Babil, banjur Roma kapir. Banjur kakuwasan kang kapindho kang ndadekake karusakan, sing diidentifikasi déning Miller ana ing kerangka suci wangsit kang digunakaké, yaiku kapausan, kang bakal nerusake pangidak-idakan iku nganti taun 1798. Pangidak-idakan déning kapir lan kapausan loro-loroné iku piyambak pitakon kang diangkat ing patembungan ing swarga kang ngasilake wangsulan sing dadi dhasar lan pilar utama Adventisme.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Banjur aku krungu ana siji wong suci lagi ngandika, lan ana wong suci liyane matur marang wong suci tartamtu kang lagi ngandika iku, “Suwene pira wahyu bab kurban saben dina, lan panerak kang njalari kasunyataning sepi, nganti pasucèn lan bala tentara padha kaulungaké supaya katindhes ing sangisoring sikil?” Lan dhèwèké ngandika marang aku, “Nganti rong èwu telung atus dina; sawisé iku pasucèn bakal karesiki.” Daniel 8:13, 14.
The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.
Malaékat Gabriel lan malaékat-malaékat liyané nuntun Miller supaya mangertos bilih “kang saben dinten” punika nglambangaké kapirakèn, lan bilih “panerak kang ndadosaké sepi” punika nglambangaké kapausan. Kapirakèn lan kapausan kaloroné badhé ngidak-idak pasucèn lan umat. Mulané “wektu-wektu” para bangsa liya ingkang dipunsebat déning Lukas punika yaiku kalih mangsa ngidak-idak salaminipun sèwu kalih atus sawidak taun, ingkang bebarengan dados pitu wektu ing Imamat selikur enem.
The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.
Pesen “sumpah” Musa dipatèni ing taun 1863, bebarengan karo utusan Élia sing wis ngaturaké pesené Musa. Loro-loroné, yaiku pesen Musa lan utusan Élia, ditangèkaké manèh sawisé 11 September 2001. Sawisé pesen Musa kapratélakaké manèh déning Élia, banjur loro-loroné dipatèni lan banjur ditinggal ana ing dalan tanpa dikubur sajroning sèwu rong atus suwidak dina, iku minangka sesambungan langsung karo pesen “pitung kaping” sing déning Dhaniel sinebut “sumpah” Musa. Gerakan lan utusan sing mbalèni pesen Élia saka Musa, kaya sing dipracithakaké déning Miller lan para Millerit, ing wekasané bakal ngadeg ing sikilé lan ditangèkaké manèh.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Lan sawisé telung dina lan satengah, Rohing urip saka Allah lumebu ing wong-wong mau, banjur padha ngadeg ana ing sikilé; lan wedi kang gedhé tumiba marang wong-wong kang weruh marang wong-wong mau. Lan wong-wong mau krungu swara banter saka swarga ngandika marang wong-wong mau, Munggaha mréné. Lan wong-wong mau munggah menyang swarga ana ing méga; lan mungsuh-mungsuhé padha nyawang wong-wong mau. Wahyu 11:11, 12.
We will address this truth in the next article.
Kita badhé ngrembag bebener punika wonten ing artikel salajengipun.