The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Four

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Ing Yesaya likur wolu, “para wong kang ngremehake kang mrentah” “Yerusalem” digambarake minangka “para wong mendem saka Efraim,” lan minangka “makutha kasombongan.” “Makutha” nggambarake kapamimpinan, lan “kasombongan” nggambarake watak setan.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Para wong mendem dipandhingaké karo sisané (“residu”) kang dadi “makutha” kamulyané Gusti Allah, amarga ing mangsa udan pungkasan, Pangéran ngadegaké “karajan kamulyan”-Nya, kaya kang dilambangaké déning Panjenengané nalika ngadegaké “karajan sih-rahmat” ana ing salib. Karajan sih-rahmat ana ing salib iku nglambangaké karajan kamulyan ing wektu angger-angger Minggu. Udan pungkasan wiwit tanggal 9/11 nalika panyegelan tumrap satus patang puluh papat ewu lan pangadilan marang wong urip diwiwiti.

“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

“Aku nyumurupi manawa samubarang kabèh kanthi banget ngarahake pandeleng lan ngetokake pikirane marang krisis sing bakal enggal dumadi ana ing ngarepe. Dosa-dosané Israel kudu luwih dhisik lumebu ing pangadilan. Saben dosa kudu diakoni ana ing papan suci, banjur pakaryan iku bakal lumaku. Iku kudu katindakaké saiki. Wong-wong kang kari ing mangsa kasangsaran bakal sesambat, Gusti Allahku, Gusti Allahku, yagéné Paduka ninggal aku?

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Udan pungkasan iku bakal rawuh marang wong-wong kang resik—sabanjuré kabèh bakal nampani iku kaya biyèn.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Nalika papat malaékat iku ngeculaké, Kristus bakal ngedegaké kratoné. Ora ana siji waé sing bakal nampani udan pungkasan kajaba wong-wong kang lagi nindakaké samubarang kabèh sing bisa ditindakaké déning dhèwèké. Kristus bakal mitulungi kita. Kabèh wong bisa dadi para pamenang lumantar sih-rahmaté Gusti Allah, lumantar getihé Yésus. Sakèhé swarga nresnani pakaryan iki. Para malaékat uga nresnani.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Patang angin ing Kitab Wahyu uga dipralambangaké déning Yésaya minangka angin ribut kang wus ditahan sajrone dina angin wetan, padha kaya patang angin pasulayan ing Kitab Wahyu kang dicekel supaya tetep kaendhalèkaké déning patang malaekat. Patang angin iku dipracaya déning Sister White minangka “jaran ngamuk kang ngupaya mbebasaké awaké dhéwé,” kang nggawa “pati lan karusakan.” Patang angin iku mboko sithik dilèlèr, diwiwiti nalika 9/11, banjur saya banget dikuwataké ing wektu angger-angger Minggu, lan sabanjuré dilolosaké kanthi temenan nalika mangsa pencoban manungsa katutup.

Released and Restrained

Diluwari lan Dikekang

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Kalasangka kapitu, kang uga minangka bilai katelu, kang ngumumaké rampunging wewadi Allah, kanthi profètis wis kabunyèkaké nalika 9/11, nalika Islam diluwaraké, banjur kanthi profètis diwatesi déning George W. Bush sawisé 9/11. Ibuné Islam, Hagar, ibuné Ismael, minangka pralambang babagan pepalang lan pangliluran. Panjenengané diluwaraké déning Sarah supaya ngandhut anak saka Abraham marga saka Sarah; banjur, amarga meri, panjenengané diwatesi déning Sarah, nganti njalari Hagar mlayu, nganti malaékat nahan Hagar supaya ora terus mlayu lan dhawuh supaya bali. Sawisé miyosé Ishak, pasulayan antarané Hagar lan Sarah terus lumaku nganti Abraham ngusir abdi wadon iku, mangkono nempataké pepalang liyané marang dheweke.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Papat malaékat Islam dilepas ing wiwitaning wangsit telung atus sangang puluh siji taun lan limalas dina ing Wahyu pasal sanga ayat limalas, lan sawisé iku padha diempet maneh ing tanggal 11 Agustus 1840.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Lan malaekat kang kaping nem muni slompret, lan aku krungu swara saka patang sungu misbyah emas kang ana ing ngarsané Allah, ngandika marang malaekat kang kaping nem, kang nyekel slompret mau: Uculna malaekat papat kang kabanda ana ing kali gedhé Efrat. Lan malaekat papat mau banjur diuculaké, kang wus dipersiyakaké kanggo sajam, lan sadina, lan sabulan, lan setaun, supaya matèni saprateloning manungsa. Wahyu 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Sasampunipun Islam saking bilai kaping tiga dipunlilakaken nyerang nalika 9/11, George W. Bush miwiti perang jagad nglawan terorisme lan masang watesan tumrap Islam. Sebatan ingkang kapisan bab Ismael, pralambangipun Islam, nedahaken bilih turun-turuning Ismael badhé nglawan saben tiyang, lan saben tiyang ugi badhé nglawan dhateng piyambakipun.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Lan malaékaté Pangéran ngandika marang dhèwèké, Lah, kowé lagi ngandhut, lan bakal nglairaké anak lanang, lan kowé bakal maringi jeneng dhèwèké Ismael; amarga Pangéran wis mireng kasangsaranmu. Lan dhèwèké bakal dadi wong galak; tangane bakal nglawan saben wong, lan tangané saben wong bakal nglawan dhèwèké; lan dhèwèké bakal manggon ana ing ngarepé sakèhé para saduluré. Purwaning Dumadi 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islam iku kakuwatan ing pungkasaning jagad kang marang iku “tangane saben wong” bakal nentang, lan Islam bakal nentang saben wong, padha kaya kang saiki lagi katetepake kanthi sampurna. Pakaryan mligi saka Islam minangka pralambang wangsit yaiku njalari dumadine perang donya. Perkara iki dikukuhake déning carita bab Élia, Yokanan Pambaptis, lan digambarake minangka “darmane bangsa-bangsa” ing kitab Wahyu.

“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“‘Wiwitaning mangsa kasusahan’ kang kapacak ing kéné ora ngrujuk marang wektu nalika pageblug-pageblug iku wiwit dicurakaké, nanging marang satunggaling mangsa cekak sadurungé iku dicurakaké, nalika Kristus ana ing papan suci. Ing wektu iku, nalika pakaryaning karahayon wus arep katutup, kasusahan bakal tumeka ing bumi, lan para bangsa bakal nesu, nanging isih katetepaké ing pangendhalèn supaya ora ngalang-alangi pakaryaning malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa kasagaran saka ngarsané Gusti, bakal rawuh, kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa jejeg ing mangsa nalika pitu pageblug pungkasan bakal dicurakaké.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Ing sajroning “dina-dina” nalika udan pungkasan lagi tumiba, Kristus ngedegake karajan kamulyan-Nya kaya dene kawejangan ing kitab Daniel.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

Lan ing jaman para raja iki Gusti Allahing swarga bakal ngedegaké sawijining karajan, kang ora bakal tau dirusak; lan karajan iku ora bakal dipasrahaké marang bangsa liya, nanging bakal ngremuk lan numpes kabèh karajan iki, lan karajan iku bakal tetep langgeng. Daniel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Ing “dina-dina” nalika Kristus netepake karajan kamulyan-Nya, wong-wong sing dadi “makutha” kamulyan-Nya dipadakake kanthi cetha karo para wong mendem sing ngagem “makutha” kasombongan. “Wahyu” Habakuk sing kudune katulis lan digawé cetha ana ing “lohé-lohé” kanthi gamblang nggambarake paseksen sajarah tumrap kayektèn-kayektèn dhasar Adventisme. Ing paseksen Habakuk, rong golongan ing Yoel, yaiku golongan “kasombongan” utawa “kamulyan,” digambarake minangka sawijining golongan sing—kabeneraké marga saka pracaya utawa sing—kaunggahaké déning kasombongan. Ayat papat saka bab loro ngandharake loro golongan iku, lan padha jejajar karo ilustrasi klasik bab wong Farisi lan wong pemungut béya. Wong pemungut béya mulih kanthi wis kabeneraké, déné “jiwa” wong Farisi “ora jejeg,” awit “kaunggahaké.”

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Lah, nyawané kang kumedhapaké awaké dhéwé iku ora jejeg ana ing njroné: nanging wong mursid bakal urip marga saka pracayané. Habakuk 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Ing ayat sabanjuré Habakuk ngenali golongan kang atiné kaluhuraké déning gumunggung minangka wong mendem, mangkono nyambungaké para wong mendem ing kitabé Yesaya lan Habakuk karo “gumunggung.”

Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

Mangkono uga, marga panjenengane lumampah kliru marga saka anggur, panjenengane iku wong gumedhe, ora gelem meneng ana ing omahé; kang ngembaraké pepénginané kaya alam pati, lan kaya pati dhéwé, lan ora bisa marem, nanging nglumpukaké marang awaké dhéwé sakehé bangsa, lan ngimpun marang awaké dhéwé sakehé umat. Habakuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Perlu dielingi manawa ayat-ayat ing Habakuk iki ora mung kawujud ing sajarahé kaum Millerit, nanging panggenapané uga dadi pokok rembagan umum tumrap Ellen White lan para perintis awal Adventisme. Wong-wong sing kabeneraké déning pracaya kang diwakili ing ayat papat saka sajarah Millerit iku ya wong-wong sing tetep setya ngadhepi krisis saka kuciwane kang kapisan, kang nandhani loro-loroné wektu tundha lan rawuhipun pekabaran malaekat kapindho kang ngumumaké tibané Babil. Kaum Millerit mangertèni ing sajroning sajarah pangujian iku manawa umat prajanjian biyèn, kang sacara sajarah iku wong-wong Protestan, wis dadi para putri Babil. Wong-wong Protestan iku yaiku wong-wong Protestan kang diwakili déning pasamuwan Sardis, kang makili umat prajanjian, awit padha nduwèni “jeneng”, lambang saka watak lan uga sesambetan prajanjian, nanging padha wus mati.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

Lan tulisen marang malaékat pasamuwan ing Sardis: Mengkéné pangandikané Panjenengané sing nyekel pitu Rohé Allah lan pitu lintang; Aku pirsa marang pakaryanmu, yèn kowé duwé jeneng yèn kowé urip, nanging satemené kowé wis mati. Wahyu 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Ing sajroning proses pacoban taun 1844 kang diwiwiti tanggal 19 April lan sabanjuré rampung tanggal 22 Oktober—wong-wong kang gagal sajroning proses pacoban iku kaangkat déning gumunggung, lan manawa kita karsa maca ayat-ayat sawisé ayat kaping lima, watak gumunggunging manungsa ing kono dipratélakaké lumantar gambaran babagan kasombongan kapapan lan pangunggulaké dhiri. Iku pungkasané tumeka ing ayat kaping rong puluh, ing ngendi dipratélakaké yèn Pangéran ana ing padalemané kang suci; muga sakèhé bumi meneng.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Nanging Sang Yehuwah ana ing padalemané kang suci; sumangga saklumahing bumi meneng ana ing ngarsané. Habakuk 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Ayat kaping loro saking Habakuk bab kalih nedahaken pepeteng pangajeng-ajeng ingkang kapisan ing tanggal 19 April 1844, lan bab punika dipunpungkasi wonten ing ayat kaping kalih dasa, ingkang kanthi cetha nandhani tanggal 22 Oktober 1844 nalika Gusti rawuh kanthi dadakan dhateng padalemaning Panjenenganipun.

Four Comings on October 22, 1844 (line upon line)

Papat Tekan ing tanggal 22 Oktober 1844 (garis ing dhuwur garis)

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Rawuhipun Kristus minangka Imam Agung kita dhateng Papan Ingkang Mahasuci, kangge panyucèning papan suci, kados kapacak wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng Ingkang Sepuhing Dinten, kados dipunwedharaken wonten ing Daniel 7:13; lan rawuhipun Gusti dhateng Padalemanipun, kados ingkang sampun dipunramalaken déning Malakhi, punika sadaya minangka gambaran saking prastawa ingkang sami; lan punika ugi kaunggakaken déning rawuhipun pangantèn kakung dhateng palakraman, kados dipunandharaken déning Kristus wonten ing pasemon bab sepuluh prawan, ing Matius 25.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Ayat telu lan papat ngenali loro golongan sing kawujud ing proses panggodhèn kang kasebut ing ayat loro nganti tekan ayat rong puluh, yaiku proses panggodhèn wiwit 19 April 1844 nganti 22 Oktober 1844. Ayat papat nganti sanga welas ngrembug kakuwasan kapapan, kajaba ayat patbelas, kang ngrembug sajarah sing ndherek sawisé tumuruning malaékat saka Wahyu pasal wolulas ing 9/11.

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

Amarga bumi bakal kebak kawruh bab kamulyaning Pangeran, kaya banyu nutupi segara. Habakuk 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Ing sajroning proses panggoda saka malaékat kapindho ing sajarah Millerit, ana rong golongan para panyembah kang kawangun lan sawisé iku kawedhar ing krisis tanggal 22 Oktober 1844. Watak para wong duraka ing pethikan iku yaiku wataké kepausan, lan ing mangsa panggoda iku para Millerit kang setya banjur martakaké, sarujuk karo pekabaran malaékat kapindho, bilih gréja-gréja Protestan wus dadi para putriné Roma awit panolaké marang pekabaran Millerit. Pasulayan kang kababar antarané wiwitané tanggal 19 April lan pungkasané tanggal 22 Oktober iku minangka papan ing ngendi watak kabukten, apa dadi wong sombong kang ngombé anggur Babil kaya Belsyazar, utawa dadi wong kang, kaya Dhaniel ana ing ngarsané Belsyazar, kabeneraké déning pracayané. Pasulayan iku minangka papan ing ngendi drama iku kababar, kang nggugah jagad marang kasunyatan-kasunyatan langgeng kang ana gandhengané karo pekabaran malaékat katelu. Latar antarané wong mendem lan wong kang kabeneraké iku katata ing jero konteks bilih pasulayané yaiku kepriyé jagad iki dipadhangi ngenani prakara-prakara mau, “Amarga bumi bakal kapenuhan kawruh bab kamulyaning Pangéran, kaya banyu nutupi segara.” Pepadhang iku wiwit nalika 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Ing pungkasaning sajarah kang dipratelakake ing Habakuk pasal loro, Gusti banjur dumadakan rawuh ing padaleman suci-Mu tanggal 22 Oktober 1844. Panjenengane nindakaken mekaten minangka kawujudaning pitedah wekdal kang Panjenengane tetelakake minangka Palmoni ing ayat patbelas saka Daniel wolu.

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Ing dina kaping sapuluh sasi kapitu ing kalèndher Alkitab, kang ing taun 1844 tumiba ing dina kaping rong puluh loro sasi kaping sepuluh, Habakuk 2:20 kaleksanan, lan angka simbolis “220” bisa katitik ana ing ‘bab lan ayat’ kang nandhani owah-owahan dispensasional ing pakaryané Kristus ing pasamuwan suci swarga. Sawijining ciri kenabian saka wong satus patang puluh papat éwu iku yèn wong-wong mau padha ngetutaké Sang Cempé ing pundi waé Panjenengané tindak. Ngetutaké Kristus ateges ngetutaké Panjenengané ana ing Sabdané.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Ing Pangandikané, angka “220” kanthi simbolis makili gabungan antara kaallahan lan kamanungsan, lan pakaryan piyambak kang kawiwitan déning Kristus ing tanggal iku satemene yaiku pakaryan nggabungaké kaallahané karo kamanungsan. Ing taun 1844, ing dina kaping rong puluh loro sasi kaping sepuluh, utawa kanthi simbolis rong puluh loro ping sepuluh padha karo “220” (22 X 10 = 220), utawa bisa uga kasebut, ing tanggal iku dhéwé kang kanthi simbolis padha karo “220,” Habakuk “2:20” kasembadan nalika Kristus ngalih saka papan suci menyang Papan Mahasuci kanggo miwiti pangadilan panaliten.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Sang Cacah Ingkang Ajaib, mapan wonten ing salebeting “pitakenan lan wangsulan” ingkang dados pilar utama Adventisme, lan kathah sanget tiyang Adventis sami boten sadar kanthi tuntas dhateng kasunyatan punika.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Ayat Kitab Suci kang ngungkuli sakabèhé liyané, kang dadi dhasar lan uga pilar utama saka iman Advent, yaiku dhawuh iki: ‘Nganti rong èwu telung atus dina; banjur pasamuwan suci bakal disucèkaké.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniel pasal wolu ayat telulas lan patbelas nggambarake sawijining pitakon ing ayat telulas kang banjur katututan déning sawijining wangsulan ing ayat patbelas. Tembung Ibrani *Palmoni* diterjemahaké dadi “sang suci tartamtu” ing ayat telulas, lan jeneng Kristus kang mirunggan iku ateges Sang Pangétung Ajaib utawa Sang Pangétung Rahasia.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Nalika Ellen White netepake bilih ayat kaping patbelas punika pilar tengah lan dhasar Adventisme, piyambakipun maringi penekanan ilahi dhateng pitaken lan wangsulan ing kalih ayat punika, ingkang nuntut bilih Kristus minangka Sang Juru-Itung ingkang Ngagemasake kedah dados titik acuan utami. Sister White bola-bali negesake wigatosipun nyawang Kristus minangka kayektèn pusat saking saben perangan Kitab Suci, lan ing ayat kaping telulas lan patbelas wonten penampakan Kristus kanthi langsung—“saint tartamtu punika,”—inggih punika Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Nalika Adventisme nolak “pitu wektu” saka Imamat rong puluh enem ing taun 1863, wong-wong mau wis mejemaké mripat marang Palmoni, awit struktur profètis saka pitakonan lan wangsulan iku dhedhasar sesambungan antarane “pitu wektu” kagungané Musa lan “rong éwu telung atus dina” kagungané Daniel. “Pitu wektu” kagungané Musa, utawa rong éwu limang atus rong puluh taun, lan “rong éwu telung atus soré lan ésuk” kagungané Daniel, utawa rong éwu telung atus taun, nduwèni sesambungan profètis kang ditetepaké déning wektu, kang dipralambangaké lumantar angka, lan Sang Juru Ngetung ingkang Ajaib iku mapan pas ana ing satengahing pitakonan lan wangsulan kang dadi tugu utama Adventisme. Wong-wong sing bisa uga wis maca tulisan-tulisané Josephus mbokmenawa éling marang paugeran-paugeran logis panjenengané nalika mratelakaké loro perkara mirunggan kang nitahaké déning Gusti Allah. Sing siji yaiku basa Ibrani lan sijiné manèh yaiku wektu kang kena diukur, kang sabanjuré nuntut anané matématika.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Ayat kaping telulas ngajokaké pitakon, “Nganti suwéné pira?” Ayat iku ora takon, “kapan,” nanging takon, “nganti suwéné pira?” Apa pitakon iku ngenani dawaning wektu (nganti suwéné pira?) utawa ngenani sawijining titik wektu (kapan?) iku wigati banget supaya pangertené bener. Wangsulan tumrap pitakon ing ayat kaping patbelas bisa waé nandhakaké sawijining titik wektu, utawa sawatara wektu, lan bisa uga kalorone; nanging apa waé wangsulané, iku kudu dilebokaké ana ing konteks pitakon ing ayat kaping telulas. Supaya bisa mbédakaké pangandika kanthi bener, utawa tegesé supaya bisa mangertèni wangsulan ing ayat kaping patbelas kanthi bener, prelu ana pangerten sing bener tumrap konteks pitakon iku. Apa iku “kapan” utawa “banjur?”

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Para wong mendem saka Éfraim kanthi samar-samar mulang yèn ayat patbelas iku lagi nandhani sawijining titik wektu, kang déné padha nyetaraké karo 22 Oktober 1844, lan nalika padha nindakaké mangkono, bisa waé padha ngrujuk marang pérangan kang nembe kita kutip saka The Great Controversy, nanging Sabdané Allah ora tau owah lan ora tau gagal. Pitakon bab “pira suwéné” iku nandhani dawané wektu, dudu sawijining titik wektu. Tanggal 22 Oktober 1844 miwiti mangsa pangadilan investigatif, lan kayektèn-kayektèn kang magepokan karo pakaryan iku makili Injil langgeng lan adoh luwih wigati tinimbang mung tanggal wiwitané.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Tatabasaning basa Ibrani iku cetha, lan teges kang padha iku wis diterjemahaké ing King James Version. Ora mung tatabasané cetha netepaké pitakon iku ing konteks suwéné wektu, nanging pitakon “suwéné pira” uga minangka sawijining pralambanging ramalan Kitab Suci. Bisa kabuktèkaké lumantar sawetara paseksi yèn pitakon “suwéné pira” minangka pralambang makili sajarah 9/11 tekaning angger-angger Minggu. Kaping pisan kita bakal nimbang pralambang “suwéné pira” sadurungé kita bali marang Palmoni lan Yoel.

How Long? Isaiah Six

Nganti pira suwéné? Yesaya Enem

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Ing Yesaya bab enem ayat telu para malaékat nyatakaké yèn bumi kebak kamulyané Gusti Allah.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Lan siji sesambat marang sijiné, lan ngandika, Suci, suci, suci, Yehuwah Gustining sarwa tumitah; saindenging bumi kapenuhan kamulyané. Yesaya 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Sadhèrèk White nyambungaké tumuruning malaékat ing Wahyu wolulas karo para malaékat ing ayat telu.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

“Nalika para malaékat mau nyawang marang mangsa ngarep, nalika sakèhé bumi bakal kapenuhan kamulyané Panjenengané, kidung pujian kang menang kumandhang saling timbal-balik saka siji marang sijiné kanthi swara kidung kang endah, ‘Suci, suci, suci, ya iku Pangéran Gustining sarwa tumitah.’” Review and Herald, 22 Desember 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Yesaya ana ing 9/11 lan piyambakipun takon, “ngantos pinten dangu,” piyambakipun kedah ngaturaken piwucal bab 9/11 dhateng satunggaling umat Laodikia ingkang boten kersa ningali utawi mireng. Piyambakipun dipun dhawuhi bilih piyambakipun kedah tetep taberi ngantos kitha-kitha dados rubuh, lan karusakaning kitha-kitha punika, ingkang kawiwitan nalika hukum Minggu nalika murtading bangsa dipun tututi dening karusakaning bangsa.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Banjur aku matur, Dhuh Pangéran, ngantos pinten dangu? Panjenengané banjur ngandika, Ngantos kutha-kutha padha dadi sepi tanpa pedunung, lan omah-omah tanpa manungsa, lan nagara dadi tumpes-ludes tanpa tetanduran; lan Pangéran wus nyingkiraké manungsa adoh, lan ana paninggalan kang gedhé ana ing tengahing nagara. Nanging isih ana saprasepuluh ing njeroné, lan iku bakal bali lan bakal kauntal; kaya wit teil lan kaya wit jati, kang sariné isih ana ing sajroning wit-witan mau, samangsa godhongé padha luruh: mangkono wiji suci bakal dadi sari tumrap iku. Yesaya 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Nalika 9/11, nalika bumi dipadhangi kamulyané Gusti Allah, Yesaya kapitut kanggo ngaturaké pekabaran udan pungkasan lan piyambakipun takon, “nganti pira suwéné” piyambakipun kudu ngaturaké pekabaran 9/11 marang wong-wong kang atiné lemu? Wangsulané yaiku “nganti” tekaning angger-angger Minggu, nalika bakal ana “paninggalan kang gedhé ana ing satengahing nagara.” “Paninggalan kang gedhé” iku katindakaké déning Adventisme Laodikia kang déning Yesaya ing pasal rolikur dipralambangaké minangka Sebna.

Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

Lah, Pangeran bakal nggawa kowe lunga ing panawanan kang rosa, lan mesthi bakal nutupi kowe. Panjenengane mesthi bakal ngubengake lan mbalang kowe kaya bal menyang nagara kang amba; ana ing kana kowe bakal mati, lan ana ing kana kréta-kréta kaluhuranmu bakal dadi kawiranganing omahé gustimu. Lan Aku bakal ngusir kowe saka kalungguhanmu, lan saka pangkatmu dheweke bakal ngudhunake kowe. Yesaya 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Adventisme Laodikia nilar kayekten nalika ana angger-angger dina Minggu lan ana ing kono “ditumbangaké,” kaya sing digambarake ing Daniel pasal sewelas ayat patang puluh siji.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Panjenengané uga bakal mlebu ing tanah kamulyan, lan akèh nagara bakal ditumbangaké; nanging iki bakal uwal saka tangané, yaiku Edom, Moab, lan para pangarsa saka bani Amon. Daniel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Nalika Yesaya takon, “nganti pira suwéné,” dhèwèké didhawuhi martakaké pesen iku marang Adventisme terus nganti tekan hukum Minggu, nalika “akeh” ing Daniel sewelas ayat patang puluh siji bakal “digulingaké,” nalika padha ninggal Sabat lan Gusti Allah. Sawisé iku, wong-wong mau bakal dimuntahaké metu saka cangkemé Pangéran, kaya sing digambaraké ing kitab Wahyu, ing ngendi kabèh kitab ing Alkitab padha patemon lan pungkasané, lan ing ngendi Yesaya rong puluh loro, Shebna “kanthi atos” dibalangaké “kaya bal menyang nagara kang jembar” nalika padha “disingkiraké” “adoh banget.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Ing wekdal punika, sisaning umat, ingkang dipunlambangaken dados “saprasepuluh” (ingkang tegesipun prasepuluhan), “sowan malih”; ingkang wonten ing pethikan punika dipunbandhingaken kaliyan wit-witan ingkang gadhah “sarining urip” ingkang taksih tetep wonten nalika godhong-godhongipun rontog. “Godhong” nggambaraken pangakuan miturut pralambang kenabian. Nalika Adventisme dumugi ing hukum Minggu lan nampi dinten kapisan ing minggu minangka gantosipun Sabatipun Allah, piyambakipun badhé nglurugaken godhong-godhong “pangakuan”-ipun lan mboten malih ngakeni ngugemi Sabat dinten kapitu kagunganipun Allah.

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

“Pangutuk marang wit anjir iku minangka pasemon kang dipragakake. Wit kang gabug iku, kang mamerake godhongé sing kebak pamrih lan katon pating semarak ana ing ngarsané Kristus piyambak, dadi pralambang tumrap bangsa Yahudi. Sang Juru Slamet kersa nduduhaké kanthi cetha marang para murid Panjenengané sebab lan mesthiné karusakané Israèl. Kanggo maksud iku Panjenengané maringi marang wit mau sipat-sipat moral, lan ndadèkaké iku juru teranging kayektèn ilahi. Wong-wong Yahudi katon cetha béda saka sakèhé bangsa liyané, awit padha ngakoni kasetyan marang Allah. Wong-wong mau wis nampa sih pinilih kanthi mirunggan saka Panjenengané, lan padha ngaku nduwèni kabeneran ngungkuli saben bangsa liyane. Nanging wong-wong mau wis rusak déning katresnan marang donya lan srakah marang kauntungan. Wong-wong mau gumunggung marga saka kawruh sing diduwèni, nanging padha ora mangerti apa kang dadi pepakoning Allah, lan kebak lamis. Kaya wit gabug mau, wong-wong mau ngembangaké pang-pangé sing kaya arep mamer, munggah dhuwur, katon subur lan éndah ing paningal, nanging ora metokaké “apa-apa kejaba godhong.” Agamané wong Yahudi, kanthi padaleman suci sing mulya, mesbèh-mesbèh kang suci, para imam kang nganggo mitra, lan upacara-upacara kang ngyakinaké atiné wong, satemené katon endah ing sanjabane, nanging andhap asor, katresnan, lan kabecikan ora ana.”

“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

“Kabeh wit ing pategalan anjir padha tanpa woh; nanging wit-witan kang ora ana godhonge ora nuwuhake pangajab apa-apa, lan ora nyebabake kuciwa. Liwat wit-witan iki para bangsa-bangsa liya ka lambangake. Dheweke padha mlarat bab kabeneran lan kasalehan padha kaya wong Yahudi; nanging dheweke ora ngaku ngladeni Gusti Allah. Dheweke ora nglairake pambagyan lan pangakuan angkuh bab kabecikan. Dheweke wuta marang pakaryan lan dalan-dalaning Gusti Allah. Tumrap dheweke wektune anjir durung teka. Dheweke isih ngenteni sawijining dina kang bakal nggawa pepadhang lan pangarep-arep marang dheweke. Wong-wong Yahudi, kang wis nampani berkah kang luwih gedhe saka Gusti Allah, katuntut tanggung jawab amarga panyalahgunaan peparing-peparing iki. Hak-hak istimewa kang padha diunggul-unggulake iku mung saya nambahi kaluputane.” The Desire of Ages, 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Nalika ukum Minggu teka, pangaken Adventisme Laodikia manawa dheweke iku umat prajanjiané Allah sirna, amarga padha nampani tandha prajanjianing pati lan nampik meteraining prajanjianing urip. Sawisé iku padha nyisihaké godhong-godhong pangakene, lan kang banjur katuduh yaiku sawijining sésa umat kang dilambangaké déning Yesaya, kang ing 9/11 “balik” marang dalan-dalan kuna, banjur diasoraké nganti dadi lebu nalika dheweke (Yesaya) nyumurupi pengalamané kang wis rusak, lan sawisé iku disucèkaké nganggo areng saka mesbèh. Sister White maringi katrangan marang kita manawa areng saka mesbèh iku nggambaraké panyucèn, nanging panyucèn iku mung apa kang kasil ditindakaké déning areng mau nalika nyentuh lambéné Yesaya.

“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

“Bara urip iku nglambangaké panyucèn. Manawa nyentuh lambé, ora ana tembung najis kang bakal metu saka kono. Bara urip iku uga nglambangaké kasektening pakaryan para abdiné Gusti.” Review and Herald, 16 Oktober 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Bara” saka mesbèh sing dibuwang menyang bumi ing dina-dina wekasan iku yaiku bara-bara sing dibuwang menyang bumi nalika segel kapitu lan pungkasan kabukak ing limang ayat pisanan saka Wahyu bab wolu. Yésaya, lan mula sangang atus patang puluh papat ewu, disucèkaké déning bara sing ndemèk lambéné, nanging “bara” iku sawijining pawarta. Iku ndemèk lambéné nalika padha njupuk kitab mau saka tangané malaékat lan mangan iku.

Sanctify them through thy truth: thy word is truth. John 17:17.

Sucèkna wong-wong mau lumantar kayektèn Paduka: pangandika Paduka iku kayektèn. Yokanan 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Wong-wong sing “bali” lan dadi sisané (résidu) dipralambangaké minangka wit jati lan wit tél, lan kaya déné Kristus wis “maringi wit iku sipat moral, lan ndadèkaké iku panerang kayektèn ilahi,” wit-wité Yesaya nduwèni “sipat moral” ana ing sajroné kaya sing dipralambangaké déning “zat.” Zat iku tetep ana ing wit-wit mau, sanajan wong-wong sing mung dadi godhong pangakenan waé dipatèni saka kono. “Winih suci” iku ya “zat” mau, lan Kristus iku “winih suci” saka ramalan. Wit-wit sing dipralambangaké minangka sisané lan déning Yesaya dhéwé ing pasal nem iku nggambaraké manungsa lan mulané kamanungsan, déné winih suci nggambaraké kaallahan. Mulané, Yesaya pasal nem nandhakaké panyucekan Adventisme wiwit 9/11 tekan hukum Minggu, lan rincian-rincian sing disumbangaké Yesaya marang sajarah ramalan iku kabèh dipralambangaké déning pitakonané, “nganti kapan”. Kanggo Yesaya, wangsulan saka pitakon “nganti kapan” iku yaiku wiwit 9/11 tekan hukum Minggu.

How Long? 1840–1844

Suwéné Pira? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

11 Agustus 1840 minangka pralambang tumrap 9/11, lan sajroning sajarah kenabian wiwit 11 Agustus 1840 nganti 22 Oktober 1844 dumadi paprangan ing Gunung Karmel antarané Élia lan para nabi Yézebel. Ing pungkasané, para nabi Baal kabuktèkaké minangka nabi-nabi palsu lan dipatèni déning Élia, nanging ing wiwitan pisan saka pasrawungan iku Élia ngaturaké pitakonan, “nganti kapan” kowé nglangut ana ing antarané rong panemu.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

Élia banjur marani sakèhé umat lan ngandika, “Nganti kapan kowé arep pincang ana ing antarané rong panemu? Manawa Pangéran iku Allah, manutlah marang Panjenengané; nanging manawa Baal, manutlah marang dhèwèké.” Nanging umat iku ora mangsuli dhèwèké sepatah tembung waé. Banjur Élia ngandika marang umat, “Aku, ya aku piyambak waé, kang isih kari dadi nabiing Pangéran; nanging nabi-nabiné Baal ana patang atus sèket wong.” 1 Raja-raja 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Éliah ana ing 11 Agustus 1840; takon marang generasi iku apa pawarta Millerite iku bener utawa palsu? Iku pawarta liyane marang Laodikia, kaya dene Yesaya enem.

“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. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Ewonan wong katuntun kanggo nampani kayektèn sing diwartakaké déning William Miller, lan para abdiné Allah ditangèkaké ana ing roh lan kakuwatané Élia kanggo martakaké pawarta iku. Kaya Yokanan, kang dadi juru-rintisé Gusti Yésus, wong-wong sing martakaké pawarta kang khidmat iki krasa kapeksa kanggo nglempakaké kapak ing oyodé wit, lan ngundang manungsa supaya ngasilaké woh-wohan kang pantes tumrap pamratobat. Paseksèné iku ditujokaké kanggo nggugah lan kanthi kakuwatan gedhé ngaruh marang pasamuwan-pasamuwan sarta nyatakaké watak sejatiné. Lan nalika pepènget kang khidmat supaya mlayu saka bebendu kang bakal teka dipunwaraosaké, akèh wong sing dadi siji karo pasamuwan-pasamuwan nampani pawarta pangobatan iku; padha weruh kasasarane, lan kanthi luh pahiting pamratobat lan kasangsaraning jiwa kang jero, padha andhap-asor ana ing ngarsané Allah. Lan nalika Roh Allah tumedhak marang wong-wong mau, padha mèlu nguningakaké panguwuh iki, ‘Wedinen marang Allah, lan mulyakna Panjenengané; awit wis tekan wektuné pangadilané Panjenengané.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Ing sajarah panggodhahan wiwit taun 1840 nganti 1844, para Protestan kang nampik pawarta Élia padha dadi para putriné Roma lan masrahaké jubah Protestanisme marang Adventisme Millerit. Kanthi Yésaya lan Élia, kita nduwèni loro seksi kang neksèni kasunyatan yèn pitakon “suwéné pira” iku minangka pralambang sajarah kang diwiwiti ing 9/11 lan dipungkasi ing angger-angger Minggu. Ing sajarah Millerit, 11 Agustus 1840 cocog karo 9/11, lan 22 Oktober 1844 cocog karo angger-angger Minggu. Nalika geni tumurun saka swarga lan ngentèkaké pisungsungé Élia, rolas watu iku kabèh padha padhang bebarengan karo pisungsung mau, mangkono nandhani satus patang puluh papat èwu minangka sawijining panji kang digambaraké dadi watu-watu kang padhang. Para nabi palsu banjur dipatèni déning Élia, padha kaya déné Amerika Sarékat, nabi palsu iku, dipatèni minangka karajan kaping enem ing wektu angger-angger Minggu.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Yésaya nem ngemu penekanan marang sawijining prosès pangguji, panyucèk, lan pamurnèn ing antarané umat Allah wiwit saka 9/11 nganti tekan undhang-undhang Minggu. Élia lagi nyarujuki watak Laodikia ing antarané umat Allah, nanging uga maringi bukti kang mbedakaké antarané nabi kang sejati lan nabi kang palsu, lan kanthi mangkono uga pesen kang sejati utawa kang palsu. Mulané, diwiwiti saka 11 Agustus 1840 lan dipungkasi ing 22 Oktober 1844, sawijining ujian kenabian digawa marang kaum Protestan ing mangsa Sardis, lan kaya déné geni ing Gunung Karmèl ngasilaké pamisahan dadi rong golongan, mangkono uga rong golongan kawedharaké ing taun 1844. Siji golongan ing prosès pangguji iku yaiku umat prajanjian kang bakal dadi “mantan,” lan golongan sijiné yaiku Adventisme Millerit kang bakal ditetepaké Allah dadi umat prajanjian ing tanggal 22 Oktober 1844. Mangsa pangguji lan pamisahan iku yaiku carita bab kebon anggur, amarga Adventisme Millerit katuduhaké dadi nabi kang sejati ing titik wektu kang padha nalika Protestanisme Sardis wiwit netepi perané minangka Protestanisme murtad. Kaya déné para nabi Baal kababar minangka nabi palsu, mangkono uga umat prajanjian kang lawas kababar lan banjur diidentifikasi déning kaum Millerit minangka putri Roma. Carita bab Gunung Karmèl, lan uga kasampurnaning sajarah iku ing jaman kaum Millerit, maringi seksi kapindho tumrap Yésaya nem, yèn pitakonan, “nganti pira suwéné,” iku minangka pralambang tumrap mangsa wektu wiwit saka 9/11 nganti tekan undhang-undhang Minggu.

“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

“‘Dhuh Pangéran Allahé Abraham, Ishak, lan Israèl,’ panyuwuné sang nabi, ‘mugi ing dinten menika kawuningana bilih Paduka punika Allah wonten ing Israèl, lan bilih kawula punika abdinipun Paduka, sarta bilih kawula sampun nindakaken samukawis punika miturut pangandikan Paduka. Kawula mugi Paduka mirengana, dhuh Pangéran, kawula mugi Paduka mirengana, supados bangsa menika saged mangertos bilih Paduka punika Pangéran Allah, lan bilih Paduka sampun mbalèkaken manahipun malih.’”

“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

“Kasunyian, kang nindhes amarga kaluhuraning kaagungané, tumiba marang kabèh wong. Para imam Baal padha gumeter marga saka wediné. Kanthi sadhar marang kaluputané, padha ngenteni paukuman kang enggal.”

“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

“Sawisé pandongané Éliah rampung, geni murub, kaya padhanging kilat kang mencorong, tumurun saka swarga marang mesbèh sing wis diadegaké, ngobong kurban, ngelat banyu ing selokan, lan malah ngobong watu-watu mesbèh iku. Padhangé kobongan iku madhangi gunung lan ngasilaké pating sliring ing paningalé wong akèh. Ing lembah-lembah ing sangisoré, ing ngendi akèh wong padha mirsani kanthi was-was lan kebak pangajeng-ajeng marang gerak-gerik wong-wong sing ana ing dhuwur, tumuruning geni iku katon kanthi cetha, lan kabèh padha kaéraman déning pandelengan iku. Prastawa iku mèmper karo tugu geni sing ana ing Segara Abang, kang misahaké bani Israèl saka pasukan Mesir.”

“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

“Wong-wong ing gunung padha sujud nyembah kanthi ajrih ana ing ngarsane Allah kang ora katon. Dheweke ora wani nerusake nyawang geni kang kautus saka Swarga. Dheweke wedi manawa dheweke dhewe bakal katumpes; lan, awit kapratelakake kewajibané kanggo ngakoni Allahé Élia minangka Allahing para leluhuré, kang kudu ditindakake kanthi setya, dheweke bebarengan padha sesambat kaya saka siji swara, ‘Pangeran Yehuwah, Panjenengané iku Allah; Pangeran Yehuwah, Panjenengané iku Allah.’ Kanthi cetha banget swara sesambat iku kumandhang ing saindhenging gunung lan gaungé muni tekan ing tanah ngisor. Pungkasané Israèl kawangun, ora kena diapusi manèh, lan mratobat. Pungkasané bangsa iku weruh sepira gedhéné anggoné padha ngremehaké Allah. Wataké pangibadah marang Baal, sing kabandhingaké karo pangibadah kang lumrah lan pantes kang dikersakaké déning Allah kang sejati, katuduhaké kanthi cetha temenan. Bangsa iku ngakoni kaadilan lan sih-rahmaté Allah nalika Panjenengané nahan ebun lan udan nganti dheweke digawa marang pangakon marang asmané. Saiki dheweke wis siyap ngakoni yèn Allahé Élia iku ngluwihi saben brahala.” Prophets and Kings, 153.

How Long? Moses

Nganti Pira Lawase? Musa

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Kapisanan pitakon simbolis, “nganti pira suwéné,” kaandharaké ing Sabda kenabian ana ing wewelak kaping wolu tumrap wong Mesir ing jamané Musa. Wewelak kaping wolu iku yaiku “walang” (lambang Islam) kang digawa déning “angin saka wetan” (lambang Islam).

And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

Musa lan Harun banjur mlebu sowan marang Sang Pringon, lan matur marang panjenengané, “Mangkéné pangandikané Pangéran Allahé wong Ibrani: Nganti kapan kowé ora gelem andhap-asor ana ing ngarsaku? Lirakna umat-Ku lunga, supaya padha ngabdi marang Aku. Nanging manawa kowé ora gelem nglirakaké umat-Ku lunga, lah sesuk Aku bakal ndhatangaké walang ing wewengkonmu. Lan walang iku bakal nutupi lumahing bumi nganti wong ora bisa ndeleng bumi; lan bakal mangan turahé barang kang luput, kang isih kari kanggo kowé sawisé udan ès, lan bakal mangan saben wit kang tuwuh kanggo kowé saka ing ara-ara. Lan bakal ngebaki omahmu, lan omahé sakehing para abdimu, lan omahé sakehing wong Mesir; kang durung tau dideleng déning para leluhurmu, utawa para leluhuré para leluhurmu, wiwit dina padha manggon ana ing bumi tekan dina iki.” Banjur piyambakipun malik lan tindak metu saka ngarsané Sang Pringon.

And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

Para abdining Pringon padha matur marang dhèwèké, “Nganti kapan wong iki bakal dadi jebakan tumrap kita? Lilanana wong-wong iku lunga, supaya padha ngabekti marang Pangéran Allahé; apa panjenengan durung sumurup yèn Mesir wis katumpes?”

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

Banjur Musa lan Harun digawa maneh marang Firaun; lan dheweke ngandika marang wong loro mau, “Padha lunga, ngabekti marang Pangeran Yehuwah, Gusti Allahmu; nanging sapa bae wong-wong kang bakal lunga kuwi?”

And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

Musa banjur ngandika, “Kula badhé tindak kanthi para enèm lan para sepuh kawula, kanthi para putra lan para putri kawula, sarta kanthi pepanthan lan raja-kaya kawula badhé tindak; awit kawula kedah nganakaké riyaya kagem Sang Yehuwah.”

And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

Panjenengané banjur ngandika marang wong-wong mau, “Muga-muga Sang Yehuwah nunggil karo kowé, manawa aku nglilakaké kowé lunga, bebarengan karo bocah-bocahmu; waspadanenlah, awit piala ana ing ngarepmu. Ora mangkono; lungaa saiki, kowé para lanang, lan ngabektilah marang Sang Yehuwah; amarga iku kang kokkarepaké.” Lan wong-wong mau banjur diusir metu saka ngarsané Sang Pringon.

And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Pangéran banjur ngandika marang Musa, “Ulungen tanganmu ana ing sadhuwuring tanah Mesir marga saka walang, supaya padha munggah tumrap tanah Mesir lan mangan sakehing tetuwuhan ing tanah iku, ya iku kabèh kang isih kari sawisé udan ès.” Musa banjur ngulungi tekené ana ing sadhuwuring tanah Mesir, lan Pangéran ndhatengaké angin wetan tumrap tanah iku sedina muput lan sewengi muput; lan nalika esuk, angin wetan mau nggawa walang-walang iku. Walang-walang mau banjur munggah nutupi kabèh tanah Mesir, lan padha mapan ana ing kabèh wewengkon Mesir; abot banget wewelaké; sadurungé durung tau ana walang kaya mangkono, lan sawisé iku uga ora bakal ana maneh kang kaya mangkono. Amarga walang-walang mau nutupi lumahing bumi kabèh, nganti tanah dadi peteng; lan padha mangan sakehing tetuwuhan ing tanah iku, lan kabèh woh-wohaning wit kang isih kari sawisé udan ès; mulané ora ana siji waé tetuwuhan ijo kang kari, apa ing wit-witan utawa ing tetuwuhan ing ara-ara, ing saindenging tanah Mesir.

Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

Mulané Sang Pringon nimbali Musa lan Harun kanthi enggal-enggal; banjur pangandikané, “Aku wus nglakoni dosa marang Pangeran Yehuwah Allahmu, lan marang kowé. Mulane saiki, nyuwuna pangapura, dakjaluk, tumrap dosaku iki waé sapisan iki, lan nyenyuwuna marang Pangeran Yehuwah Allahmu, supaya Panjenengané karsa nyingkiraké pati iki saka aku.” Banjur Musa medal saka ngarsané Sang Pringon, sarta nyenyuwun marang Pangeran Yehuwah. Lan Pangeran Yehuwah ndadosaké angin kulon kang rosa banget, kang ngrabasa walang-walang mau lan mbuwang menyang Segara Abang; nganti ora kari siji waé walang ing saindenging wewengkon Mesir. Pangentasan 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Kawitané, “Pangéran Allahé wong Ibrani” nyuwun pitakon, “Nganti pira suwéné kowé ora gelem ngasoraké awakmu ana ing ngarsaku?” banjur para abdiné Firaun sawisé iku takon maneh marang Firaun, “Nganti pira suwéné wong iki bakal dadi cecengklungan tumrap kita?” Pitakon iki diajukaké sajroning pageblug kaping wolu, kang cocog karo 9/11 amarga sawetara sebab. Pageblug kaping sepuluh yaiku patihe anak-anak pambarep, kang cocog karo salib lan banjur diterusaké déning kuciwane ing Segara Abang, kang déning inspirasi dicocogaké karo kuciwane para murid ing salib, kang uga cocog karo kuciwo gedhé para Millerit ing taun 1844. Telung seksi iku kabèh padha cocog karo hukum Minggu. Pageblug kaping sepuluh iku hukum Minggu, lan rong pageblug sadurungé, pageblug kaping wolu nggawa “walang” numpak “angin wetan.” “Walang” iku ngebaki saklumahing bumi, kaya déné Islam saiki lagi ngguncang jagad kabèh déné wis nyebaraké pepetengé lumantar imigrasi kapaksa. Jeneng Latin “walang ara-ara samun” iku “locusta migratoria,” nggambaraké panyebaran Islam lumantar imigrasi kang katitènaké ing alam kadonyan minangka migrasi.

The ninth plague was a darkness that could be felt.

Wewelak kaping sanga yaiku pepeteng kang bisa dirasakake.

And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

Pangéran banjur ngandika marang Musa, “Ulurnaa tanganmu menyang langit, supaya ana pepeteng nglimputi tanah Mesir, yaiku pepeteng kang bisa dirasakake.” Lan Musa ngulurake tangane menyang langit; banjur ana pepeteng kang kenthel ing saindenging tanah Mesir lawase telung dina: wong-wong padha ora bisa ndeleng siji lan sijiné, lan ora ana siji waé kang ngadeg saka panggonané lawase telung dina; nanging sakèhé bani Israel padha nduwèni pepadhang ana ing papan padunungané. Pangentasan 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Ing simbolisme “suwene pinten” kang diwakili déning Gunung Karmel lan Élia ana sawijining bédané kang katuduhaké nalika geni tumurun saka swarga. Allahé Élia nindakaké apa kang ora bisa ditindakaké déning Baal. Ing sajarah Millerite, bédané iku katetepaké antarané Protestantisme Sardis kang wis tiba lan Adventisme Millerite. Ing jaman Musa, bédané iku peteng utawa pepadhang. Ana pepadhang ing omah-omahé wong Ibrani. Yésaya luwih cetha maringi pawarta marang kita yèn wong-wong kang ora nduwèni pepadhang ing garis Musa, kang uga wong-wong kang dirusak déning Élia, lan wong-wong kang kelangan jubah Protestantisme ing wektu sejarah Millerite, iku sawijining “bangsa” kang “temen-temen krungu, nanging ora mangerti; lan temen-temen weruh” “nanging ora nyandhak tegesé.” Banjur ana sawijining pangandika tumrap bangsa iki kang nyatakake, “Gawenen atiné bangsa iki dadi lemu, lan kupingé dadi abot, lan pejamna mripaté; aja nganti padha weruh nganggo mripaté, lan krungu nganggo kupingé, lan mangerti nganggo atiné, sarta mratobat, lan kasarasaké.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Gelem nindakake pakaryan iku, nanging kabotan déning tugas kanggo martakaké marang wong-wong sing ora gelem ngrungokake, banjur Yesaya ngandika, “Gusti, ngantos pinten dangu?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Telu pageblug pungkasan saka sepuluh pageblug Mesir maringi paseksi ngenani telung langkah wiwit 9/11 nganti tekan angger-angger Minggu. Ing tanggal 11 Agustus 1840, pekabaran malaékat kapisan kaparingi kakuwatan, lan ing tanggal 19 April 1844 malaékat kapindho rawuh lan kaparingi kakuwatan ing Exeter Camp Meeting tanggal 12–17 Agustus, lan malaékat katelu rawuh ing tanggal 22 Oktober 1844. Malaékat katelu selaras karo angger-angger Minggu, lan mulané nuduhake sawijining prosès telung langkah, awit ora bisa ana kang katelu tanpa kang kapisan lan kang kapindho.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Pesen kapisan lan kapindho diparingaké ing taun 1843 lan 1844, lan saiki kita ana ing sangisoré pamakluman pesen katelu; nanging katelu pesen iku isih kudu diproklamakaké. Saiki iki padha wigatiné kaya biyèn, yèn pesen-pesen mau kudu diwedharaké manèh marang wong-wong sing lagi nggolèki kayektèn. Lumantar pena lan swara kita kudu nggemakaké pamakluman iku, kanthi nuduhaké runtutané lan panrapané ramalan-ramalan sing nuntun kita marang pesen malaékat katelu. Ora bisa ana pesen katelu tanpa pesen kapisan lan kapindho. Pesen-pesen iki kudu kita wartakaké marang donya lumantar terbitan-terbitan lan khotbah-khotbah, kanthi nuduhaké ing sajroning garis sajarah kenabian prakara-prakara sing wis kelakon lan prakara-prakara sing bakal kelakon.” Selected Messages, buku 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Pageblug kaping sapuluh ing Mesir, lumantar inspirasi, wis dipasang sajajar karo salib lan kuciwa sabanjuré sing kagandhèng karo iku. Mulané, pageblug kaping sapuluh iku yaiku piweling kaping telu, sing miturut kabutuhan kenabian mesthi kudu didhisiki déning piweling kapisan lan kapindho. Ing 9/11 Gusti takon marang Firaun, “nganti kapan,” lan sanalika sawisé iku para abdining Firaun uga takon, “nganti kapan.” Sawisé Musa ngaturaké pitakoné Allah, “nganti kapan,” marang Firaun, lan pas sadurungé para abdi mau mbalèni pitakoné Musa marang Firaun, Musa nandhani sawijining titik balik mangkéné: “banjur dheweke noleh, lan metu saka ngarsané Firaun.” Exodus 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 iku sawijining titik balik profètis, kang dilambangaké nalika Musa nglantaraké pageblug walang kang teka lumantar angin wétan.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

“Ana mangsa-mangsa kang dadi titik balik ing sajarah bangsa-bangsa lan greja. Ing pitedahing Allah, nalika krisis-krisis kang manéka warna iki dumugi, pepadhang kanggo mangsa iku diparingaké.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Pageblug sabanjuré ngasilaké pepeteng utawa pepadhang, gumantung marang golongan sing koklebokaké. 9/11 minangka sawijining “titik balik ing sajarah bangsa-bangsa lan pasamuwan.” Ing wektu iku umaté Allah katimbali supaya padha bali lan mlaku ana ing dalan-dalan lawas, nanging padha nampik mlaku ana ing kono lan ora nggatekaké swarané kalasangka. Sawisé Éliah, katindakaké sawijining pamisahan antarane pepeteng lan pepadhang, lan Musa takon, “nganti pira suwéné?” Panjenengané banjur uga nyatakaké ing pethikan iku:

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

“Ana mangsa-mangsa kang dadi titik balik ing sajarah bangsa-bangsa lan pasamuwan. Ing panguwasaning pangrêksaning Allah, nalika krisis-krisis kang manéka warna iki dumugi, pepadhang kanggo mangsa iku kaparingaké. Menawa iku katampani, ana kamajengan rohani; menawa ditampik, banjur ngetutaké kemunduran rohani lan kacilakan kapal.” Bible Echo, 26 Agustus 1895.

We will continue the subject of “how long” in the next article.

Kita badhé nerusaké pokok prakawis “suwéné pira” ing artikel salajengipun.

“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘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.’ Habakkuk 2:2.

“Ing sasi Méi, 1842, sawijining General Conference dianakaké ing Boston, Massachutes. Nalika wiwitaning pasamuwan iki, para sadulur Charles Fitch lan Apollos Hale, saka Haverhill, ngaturaké ramalan-ramalan gambar saka Daniel lan Yohanes, kang wus digawé ing kain, kalawan angka-angka kenabian, kang nedahaké panggenepané. Sadulur Fitch, nalika nerangaké saka bagané ana ing ngarsané Conference, ngandika bilih, nalika nliti ramalan-ramalan iki, piyambakipun wis ngira manawa menawa piyambakipun saged ngasilaké sawijining prakara kang kaya mangkéné kados ingkang kaaturaké ing ngriki, prakara iku bakal ndadosaké bab punika langkung prasaja lan langkung gampil tumrap piyambakipun anggènipun ngaturaké marang para pamirsa. Ing ngriki ana pepadhang kang langkung akèh ana ing margi kita. Para sadulur iki wus nindakaké apa kang Gusti wus nedahaké marang Habakuk ana ing wahyuné 2.468 taun sadurungé, kanthi ngandika, ‘Tulisen wahyu iku lan cethakna ana ing loh-loh, supaya wong kang maca iku bisa mlayu. Amarga wahyu iku isih kanggo wektu kang wus katetepaké.’ Habakuk 2:2.

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Sawisé ana sawatara rembugan ngenani prakara iku, kanthi swara bulat diputusaké supaya telung atus salinan sing padha kaya bagan iki digawé kanthi litografi, lan iki enggal katindakaké. Bagan-bagan mau diarani ‘bagan-bagan ‘43.’ Iki minangka sawijining Konferènsi kang wigati banget.” The Autobiography of Joseph Bates, 263.

“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 yèn bagan taun 1843 iku dipuntuntun déning astaning Pangéran, lan yèn iku ora kena diowahi; yèn angka-angka iku kaya kang Panjenengané karsa; yèn astanipun ana ing ndhuwuré lan ndhelikake sawijining kaluputan ing sawatara angka, supaya ora ana wong siji waé kang bisa ndeleng iku, nganti astanipun dipunangkat.” Early Writings, 74.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

“Iki minangka paseksèn kang manunggal saka para pamiyarsa lan lembaran-lembaran Advent Kapindho, nalika padha ngadeg ing ‘iman asli,’ manawa penerbitan bagan iku minangka kasampurnaning Habakkuk 2:2, 3. Manawa bagan iku sawijining pokok ramalan (lan wong-wong kang nyélaki iku ninggal iman asli), mula saka iku cetha manawa 457 SM iku taun kang dadi wiwitan kanggo ngetang 2300 dina. Pancen perlu manawa 1843 dadi wektu pisanan kang diterbitaké, supaya ‘sesanti’ iku ‘kendel,’ utawa supaya ana wektu panundhan, ing ngendi golongan para prawan iku kudu nglenthur lan turu sajroning bab gedhé ngenani wektu, sakdurungé padha dibangunké déning Pambengok Wengi Tengah.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.