It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Kang dadi wigati ing mangertèni piwulang sing lagi dibukak segelé ana ing kitab Wahyu, yaiku ngenali oyod, pangrembakan, lan teges wigatine Reformasi Protestan. Ana telung garis utama ing sajroning sajarah Reformasi mau kang nyandhak marang Alkitab, lan marang metodologi kang bener kang kudu digunakaké sajroning nyinau Alkitab, uga manawa para utusan pilihan sajroning sajarah iku dadi tenger-tenger dalan saka sajarah mau. Kaya biyasané, Iblis nyoba ndhelikaké Alkitab King James nganggo sawetara pepadhané palsu, lan dheweke ngupaya ndhelikaké metodologi kang bener kanggo mangertèni Alkitab nganggo sawetara pepadhané palsu, lan dheweke uga ngupaya ndhelikaké para utusan kang bener (tenger-tenger dalan) kang diangkat ing sadawaning lumakuning sajarah mau.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Nanging Sétan ora meneng waé. Saiki dhèwèké nyoba apa sing wis dicoban ing saben gerakan reformasi liyané—ngapusi lan numpes umat kanthi nyodhoraké marang wong-wong mau sawijining palsu kanggo nggantèni pakaryan kang sejati. Kaya déné ana Kristus-Kristus palsu ing abad kapisan gréja Kristen, mangkono uga munculé nabi-nabi palsu ing abad kaping nembelas.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Ing sajarah Millerit wiwit taun 1840 nganti 1844, jubah Protestanisme, (kang minangka salah siji saka loro sungu ing kéwan bumi, yaiku Amérika Sarékat), Adventisme Millerit dados sungu Protestan. Ing wektu kang padha, gréja-gréja kang sadurungé ngakoni dhiri minangka Protestan dados Protestanisme murtad, utawa kaya dene dipunsebut déning para Millerit, “para putri Roma.” Nalika para Protestan nampik pesen malaékat kapisan ing taun 1843, wong-wong mau rubuh lan para Millerit nerusaké kanthi ngagem jubah Protestanisme. Sajarah Millerit punika dados puncaking pakaryanipun Allah ing nglantaraké “gréja-Nipun ing ara-ara samun” tumuju pangertosan pepak tumrap Sabda Allah.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Wiwaraning pengadilan panlitèn nggawa ujian tumraping angger-anggering Allah, lan mliginipun dina Sabat. Kanggo martakake pawartosing malaékat katelu, diprelokaké sawijining pasamuwan kang njunjung angger-anggering Allah, kang wis kakubur ing sangisoring tradhisi lan adat papal sajroning Jaman Peteng. Kristus nuntun para Protestan menyang sajarah taun 1840 nganti 1844 lan nampilaké ujian Élia, kang ing kono William Miller dados pralambangipun, lan nalika para Protestan nampik pawartosipun Miller, wong-wong mau bali menyang Roma. Ujian pawartosing malaékat kapisan kados dene kababar déning Miller dipralambangaké déning Élia ing Gunung Karmèl.

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. 1 Kings 18:21.

Lajeng Élia sowan marang sakèhé bangsa iku, lan ngandika, “Suwéné pira kowé arep limpang-limpung ing antarané rong panemu? Menawa Pangéran iku Allah, manutana Panjenengané; nanging manawa Baal, manutana dhèwèké.” Nanging bangsa iku ora mangsuli tembung sapisan waé. 1 Raja-raja 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Ing taun 1840, nalika ngadhepi piwulangé Élia, kang diwakili déning Miller lan malaékat kapisan, para Protestan milih Baal!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Reformasi Protestan punika minangka pambukan segel kasunyatan-kasunyatan Kitab Suci ingkang dipunwiwiti déning “lintang ésuk,” ingkang kaprasetyakaken badhé dipunparingaken sajroning sajarah ingkang dipunlambangaken déning pasamuwan Tiatira. Serangan langsung tumrap Kitab Suci sampun kawiwitan atusan taun sadèrèngipun lan dipunandharaken kanthi cetha wonten ing The Great Controversy, mliginipun ing sajarahipun kaum Waldensian. Ing taun 1930, Benjamin Wilkerson nerbitaken buku, Our Authorized Bible Vindicated. Buku punika nyathet peperangan nglawan naskah-naskah asli ingkang suci, ingkang pungkasanipun dipunginakaken kanggé nerjemahaken King James Bible, sarta manéka warna naskah palsu setanis ingkang sampun lan taksih dipunmajengaken déning umat Katulik, Protestantisme murtad, lan Adventis Laodikia. Peperangan punika sampun kawiwitan nglangkungi sadèrèngipun sajarah kaum Waldensian, nanging piyambakipun punika dados pathokan lan pralambang tumrap tiyang-tiyang ingkang masrahaken nyawanipun kanggé neksèkaken wigatinipun manuskrip-manuskrip ingkang leres, ingkang pungkasanipun dipunterjemahaken dados King James Bible 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Panganggité Alkitab King James ing taun 1611 lumampah lumantar sawijining prosès pamedhar sabda kang cetha lan mligi. Prosès nerjemahaké lan nerbitaké Alkitab iku kalampahan lumantar pitung tataran panggawéan. Iku uga mbutuhaké pitung taun kanggo ngrampungaké, lan pitung taun Alkitabiah iku rong èwu limang atus rong puluh dina. Mesthi waé, iku cacah kang padha karo dina-dina profètis nalika Gusti Yésus netepaké prejanjian karo akèh wong, minangka kasampurnaning Daniel sanga. Ing tengahing minggu suci iku Kristus kasalib, lan mesthi waé Kristus kasalib iku dadi pusat Alkitab. Pitung tataran kanggo ngasilaké Sabda Allah kang murni iku kaya mangkéné.

  1. FIRST: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    KAPISAN: Tarjamahan Wiwitan déning Para Individu: Kira-kira 50 juru tarjamah dipérang dadi nem panitia, saben panitia tanggung jawab kanggo pérangan-pérangan Kitab Suci sing béda-béda. Para individu iki makarya nerjemahaké saka basa-basa asli (Ibrani, Aram, lan Yunani) menyang basa Inggris.

  2. SECOND: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    KAPINDHO: Tinjauan Komite: Sawisé saben komite ngrampungaké terjemahané tumrap sawijining pérangan, karya mau ditinjau déning para anggota komite dhéwé. Kanthi mangkono, bisa kalaksanan panyumbang pamanggih sacara bebarengan lan pambeneran tumrap kaluputan.

  3. THIRD: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    KATELU: Paninjauan déning Komite Umum: Sabanjuré, terjemahan-terjemahan saka komite-komite individual diajukaké marang golongan sarjana kang luwih ageng, kang sinebut Komite Umum. Komite iki kapérang saka para wakil saka saben siji saka enem komite terjemahan. Wong-wong iku mriksa kabèh pakaryan mau, kanthi mbandhingaké lan nyelarasaké manéka terjemahan saka komite-komite kang béda-béda.

  4. FOURTH: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    KAEMPAT: Tinjauan lan Revisi Tambahan: Versi révisi saking Komite Umum dipunwangsulaken malih dhateng komite-komite saben-saben kanggé tinjauan lan panyampurnan salajengipun. Prosès iteratif punika mbiyantu njamin bilih terjemahan punika ajeg lan leres.

  5. FIFTH: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    KALIMA: Pameriksan lan Persetujuan Pungkasan: Sawisé panitia-panitia individu ngrampungaké revisiné, draf pungkasan diajukaké marang Panitia Umum kanggo pameriksan pungkasan lan persetujuan.

  6. SIXTH: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    KAPING ENEM: Panyarujukan Karaton lan Pangumuman: Sawisé kuwi, terjemahan kang wus disarujuki mau banjur diajokaké marang Raja James I supaya pikantuk panyarujukanipun.

  7. SEVENTH: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    KAPITUH: Sawisé piyambakipun maringi sarujuk kratonipun, terjemahan punika lajeng dipunwedalaken ing taun 1611 minangka King James Version (Authorized Version) saking Kitab Suci.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Pangandikané Pangéran iku pangandika kang murni: kados pérak ingkang dipunlebokaké wonten ing pawon lemah, ingkang sampun kasucekaké ping pitu. Paduka badhé ngreksa pangandika punika, dhuh Pangéran, Paduka badhé nglestarèkakénipun saking para turunan punika salawas-lawasipun. Mazmur 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Ing peperanganing Iblis nglawan Sabdaning Allah, lan nglawan pratandha-pratandha dalan sing kaewakili déning para utusan ing manéka warna sajarah kang kababar mau sarta metodologi kang bener kang kudu digunakaké kanggo mbagi Sabdané kanthi trep, King James Bible taun 1611 iku minangka sawijining pratandha dalan sing kanthi cetha diidentifikasi ana ing Masmur rolas. Ora ana siji waé saka manéka warna Alkitab palsu sing wis diprodhuksi lumantar naskah-naskah Katulik kang wis dirusak, sing nyukupi paugeran Masmur rolas. Proses panyucèn kang lumaku pitung tataran lan mangsa rong éwu limang atus rong puluh dina iku nandhani yèn King James Bible iku “pangandika-pangandika murni” kagungané Allah. Allah janji bakal njaga King James Bible minangka Sabdané kang murni ing salawas-lawasé, lan mulané Panjenengané uga janji bakal netepaké metodologi “historisisme” kang dipigunakaké déning para reformator Protestan, kalebu William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Ing abad kaping patbelas, John Wycliffe, sing ing buku *The Great Controversy* kaidentifikasi minangka “lintang ésuking Reformasi,” katindakaké déning Gusti Allah kanggo nerjemahaké Kitab Suci menyang basa sing bisa dimangertèni malah déning wong lumrah pisan. Panjenengané iku utusan sing nandhani tenger dalan wiwitané Reformasi Protestan.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Gerakan agung sing diwiwiti déning Wycliffe, kang bakal mbébasaké ati nurani lan budi, sarta mbebasaké bangsa-bangsa sing wis suwé kabanda marang kréta kamenangané Roma, duwé sumberé ana ing Kitab Suci. Ing kéné ana patemoning sumbering ilèn berkah mau, kang kaya banyu panguripan, wis mili ngliwati jaman-jaman wiwit abad kaping patbelas. Wycliffe nampa Kitab Suci kanthi pracaya tanpa mangu minangka wahyu sing kaparingan inspirasi bab karsané Allah, sawijining paugeran kang cukup tumrap pracaya lan tumindak. Panjenengané wis didhidhik supaya nganggep Gréja Roma minangka panguwasa ilahi kang ora bisa kliru, lan supaya nampa kanthi pakurmatan tanpa pitakon ajaran lan adat istiadat sing wis mapan sajroning sewu taun; nanging panjenengané nilar kabèh iku supaya miyarsakaké pangandikané Allah kang suci. Iki panguwasa kang disurungé supaya diakoni déning rakyat. Dudu gréja kang ngandika lumantar paus, panjenengané mratélakaké yèn siji-sijiné panguwasa kang satemené iku swarané Allah kang ngandika lumantar Sabdané. Lan panjenengané mulang ora mung yèn Kitab Suci iku wahyu kang sampurna bab karsané Allah, nanging uga yèn Roh Suci iku siji-sijiné juru tafsiré, lan yèn saben wong, lumantar nyinau piwulangé, kudu sinau mangertèni kuwajibané déwé. Mangkono panjenengané ngowahi pikiraning manungsa saka paus lan Gréja Roma marang Sabdané Allah.

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Wycliffe iku salah siji saka para Reformator kang paling agung. Ing jembaré kapinteran, ing cethané pamikir, ing teguhé njaga kayektèn, lan ing kendelané mbéla kayektèn iku, mung sithik wong-wong sawisé dhèwèké kang bisa madhani. Kasucèning urip, rajin tanpa kendhat ing pasinaon lan ing pagawéan, integritas kang ora kena disuap, lan katresnan sarta kasetyan kang kaya déné Kristus ana ing paladosané, iku kang mènèhi ciri marang Reformator kang kapisan. Lan iki kabèh kadadéan sanadyan ing satengahing pepeteng intelektual lan bosoké moral saka jaman kang saka kono dhèwèké metu.”

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Watakipun Wycliffe dados paseksi tumrap daya panggulawenthah lan daya ngowahi saking Kitab Suci. Inggih Kitab Suci ingkang ndadosaken piyambakipun dados kados wontenipun. Upaya kanggé mangertosi kayekten-kayekten ageng saking wahyu maringi kasagaran lan kasekten dhateng sedaya kabisan. Bab punika ngembangaken pikiran, ngasah pangertosan, lan ngengingi pangadilan budi. Sinau Kitab Suci badhé ngluhuraken saben pikiran, raos, lan pangajeng-ajeng langkung saking sinau sanès pundi kemawon. Bab punika maringi keteguhaning ancas, kasabaran, kawani, lan katetepan manah; bab punika ngresiki watak lan nucèkaken nyawa. Panaliten Kitab Suci kanthi temen-temen lan kebak pakurmatan, ingkang ndadosaken pikiranipun tiyang ingkang sinau sesambungan kanthi langsung kaliyan pikiran ingkang tanpa wates, badhé maringi dhateng donya tiyang-tiyang ingkang langkung santosa lan langkung aktif kapinteranipun, saha ugi langkung luhur asas-asasipun, tinimbang ingkang nate kasil saking piwulang ingkang paling linuhung ingkang kaparingaken déning filsafat manungsa. ‘Mlebeting pangandika Paduka,’ pangandikanipun juru mazmur, ‘maringi pepadhang; maringi pangertosan.’ Jabur 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Sasampunipun paseksen ngenani John Wycliffe ing The Great Controversy, Sister White maringi dhaptar para reformator ingkang setya (waymarks), ingkang ing pungkasanipun ngantos dumugi dhateng reformator John Knox. Panjenenganipun nedahaken satunggaling pitakenan ingkang wigati ingkang dipunaturaken dhateng John Knox déning Mary, Ratu Skotlandia.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“John Knox sampun nyingkiri tradhisi lan mistisisme pasamuwan, supados nyukani pakan dhateng jiwane lumantar kayektèn-kayektèning Sabdanipun Allah, lan piwulangipun Wishart sampun ngukuhaken tekadipun supados nilar pasamuwanipun Roma, lan nggabungaken dhirinipun kaliyan para reformator ingkang kasangsara merga panganiaya....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Nalika kapadèkaké adhep-adhepan kaliyan ratuning Skotlandia, ing ngarsanipun semangat kathah pamimpin Protestan sampun kendho, John Knox maringi paseksi tumrap kayektèn kanthi mantep tanpa goyah. Piyambakipun boten saged dipunrebut lumantar rayuan; piyambakipun boten giris ing sangajenging ancaman. Sang ratu ndakwa piyambakipun sesat. Piyambakipun, miturut pangandikanipun sang ratu, sampun mulang bangsa punika supados nampi agama ingkang dipunlarang déning Nagara, lan kanthi mekaten sampun nerak dhawuhing Allah ingkang mrentah para kawula supados manut dhateng para pangeranipun. Knox mangsuli kanthi teguh:—‘Amargi agama ingkang leres punika boten nampi asal utawi wewenangipun saking para pangeran, nanging namung saking Allah ingkang langgeng piyambak, mila para kawula ugi boten kabekta nyocogaken agaminipun manut dhateng karsa para pangeranipun. Awit asring dumados para pangeran, ngungkuli tiyang sanès sedaya, malah dados ingkang paling boten mangertos bab agama Allah ingkang sejati. Manawi kabèh turunipun Abraham dados manut agama Firaun, ingkang dangu dados penggedhene, kula nyuwun panjenengan, ibu ratuning, agama punapa ingkang badhé wonten ing jagad punika? Lan manawi kabèh tiyang ing jaman para rasul dados manut agama para kaisar Rum, kula nyuwun panjenengan, ibu ratuning, agama punapa ingkang badhé wonten sapunika wonten ing bumi? … Mila mekaten, ibu ratuning, panjenengan saged mangertosi bilih para kawula boten kabekta manut agama para pangeranipun, sanadyan piyambakipun dipunprentah maringi pakurmatan dhateng para pangeran punika.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Mary kandha, “Panjenengan nerangaké Kitab Suci kanthi satunggal cara, lan wong-wong mau [para guru Romawi] nerangaké kanthi cara sanès; kula badhé pitados dhateng sinten, lan sinten ingkang badhé dados hakim?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Kowe kudu pracaya marang Allah, kang cetha ngandika ana ing Sabdané,’ wangsulane sang reformator; ‘lan ngluwihi apa kang diwulangaké déning Sabda, kowe aja pracaya marang siji utawa sijiné. Sabdaning Allah iku cetha ana ing sajroné dhéwé, lan manawa ana ing sawijining panggonan ana pepeteng, Sang Roh Suci, kang ora tau sulaya marang Panjenengané piyambak, nerangaké iku kanthi luwih cetha ana ing panggonan-panggonan liya, supaya ora ana mangu-mangu kang kari kejaba tumrap wong-wong kang kanthi wangkal tetep ana ing kabodhoan.’ Mangkono iku kayektèn-kayektèn kang dipituturaké déning sang reformator kang tanpa wedi, kanthi nanggung bebayaning nyawané, ana ing kupinging karaton. Kanthi wani kang padha tanpa giris, panjenengané tetep jejeg marang ancasé, ndedonga lan perang ing peprangané Gusti, nganti Skotlandia bébas saka papisme.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Interaksi antarané sang reformator lan sang ratu negesaké benang katelu ing sajarah reformasi kang ngenali upayané Iblis kanggo gawe palsu Alkitab, para reformator, lan metodologi pasinaon Alkitab. Wangsulané Yohanes marang Sang Ratu yaiku bilih metodologi kang leres iku “historisisme,” kang adhedhasar yèn satunggaling garis sajarah kenabian diterangaké déning Roh Suci lumantar garis sajarah kenabian sanèsipun.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Padhang wis kabukak ana ing pepeteng. Wycliffe lan para reformator wiwitan, nganti tumeka sajarah kaum Millerit, kabeh nggunakaké sawijining cara panyinaon Kitab Suci sing diwènèhi tetenger “historisisme.” Sajarah saka metode biblikal sajroning nyinaoni Kitab Suci iku asring ora digatèkaké, nanging iku wigati banget supaya dingertèni manawa satemené wong arep nyumurupi pinunjulé pranatan-pranatan tafsir profetik sing diadopsi déning Miller lan salajengipun déning Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Mung ana loro pasamuwan sing diidentifikasi déning Sister White minangka umat Allah sing nduwèni jeneng denominasi. Yaiku Israèl kuna lan pasamuwan Advent Dina Kaping Pitu.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Sabab-sebab kita sinebut umat Allah kudu diambali lan diambali maneh. Pangandharing Toret 4:1–13” Manuscript Releases, volume 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Pasamuwané para rasul, pasamuwan ing ara-ara samun sajroning pepeteng kapapaan, ora tau sinebut umat Allah sing kadénominasèkaké; awit tembung iku (tegesé dijenengi) nggambaraké sawijining pasamuwan sing dipasrahi tanggung jawab dadi panyimpening angger-anggeré Allah, lan bebarengan karo Adventisme wong-wong iku uga kudu dadi panyimpening kayektèn-kayektèn profetiké Allah.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Gusti Allah wus nimbali pasamuwan-Nya ing jaman iki, kaya dene Panjenengane nimbali Israel kuna, supaya ngadeg dados pepadhang ana ing bumi. Lumantar pamisahing kayekten ingkang kuwasa, yaiku pawartosing malaékat kapisan, kapindho, lan katelu, Panjenengane wus misahake wong-wong mau saka pasamuwan-pasamuwan lan saka jagad, supaya digawa mlebet ing kaakraban suci kaliyan Panjenengane piyambak. Panjenengane wus ndadekake wong-wong mau dados panyimpening angger-angger-Nya lan masrahake dhateng wong-wong mau kayekten-kayekten ageng babagan ramalan tumrap jaman iki. Kaya dene sabda-sabda suci ingkang kapitadosaken dhateng Israel kuna, mekaten punika minangka kapitadosan suci ingkang kedah kaaturaken dhateng jagad. Telung malaékat ing Wahyu 14 nggambarake umat ingkang nampi pepadhanging pawartos Gusti Allah lan banjur maju dados utusan-utusan-Nya kanggo nglantarake pepenget ing saindhenging bumi.” Testimonies, jilid 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller nggambarake utusan pilihan kanggo mbukak kayekten-kayekten sunnat Allah, lan nalika kayekten-kayekten iku nuntun sawiji umat marang lawang kang kabukak menyang Papan Mahasuci ing taun 1844, Allah banjur mbukak angger-anggering Allah. Wycliffe iku sawijining tandha dalan ing pambukaning Kitab Suci lan ngasilake wiwitaning Reformasi Protestan, nanging iya uga sawijining tandha dalan tumrap pakaryaning Allah kanggo netepake “kayekten-kayekten agung saka sunnat.” John Wycliffe iku lintang ésuk kang ditandhani ana ing sajarah pamaréntahan kepausan sajroning rolas atus suwidak taun. Pakaryané diwiwiti ing abad kaping patbelas, banjur ing abad kaping pitulas tandha dalan liyané saka garis sunnat iku yaiku diprodhuksiné Alkitab King James ing taun 1611. Ing garis iku kita pungkasané tekan marang tandha dalan paugeran-paugeran Miller ngenani panfsiran sunnat. Miller iku sawijining tandha dalan ing garis kayekten iku, mangkono uga paugeran-paugerané. Paugeran-paugerané iku maringi paseksi tumrap sawijining tandha dalan ing pungkasan Adventisme kang diwakili déning diterbitaké Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Yèn kita ora mangertèni yèn paugerané Miller iku minangka pratandha dalan sajroning sawijining garis sajarah kenabian kang nglambangaké pakaryan ngreksa teks-teks asli lan sing bener saka Kitab Suci, lan uga pakaryan mbukak pangerten sing sejati tumrap Kitab Suci, kang mbutuhaké supaya para réformator dipimpin kanggo mangertèni lan migunakaké metodologi pasinaon suci kang kasebut “historicism,” mula kita kekurangan katerangan kang diperlokaké kanggo ngenali bebener-bebener kenabian kang kagandhèng karo pakaryan nyawisaké lan ngreksa pepadhangé malaékat katelu ing pungkasané Adventisme. Awit saka iku, wigati kanggo nindakaké sawijining tinjauan cekak tumrap garis sajarah iku.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Teges siji-sijiné kang satemené sah tumrap tembung “Protestan” yaiku nentang Roma. Manawa sawijining gréja mandheg nentang Roma, gréja iku dudu Protestan manèh, lan banjur dadi putri Roma, kaya para Protestan kang nampik piweling malaékat kapisan. Pangerten utama kang dadi “semboyan” para Protestan kang metu saka gréja Katulik yaiku “Kitab Suci lan mung Kitab Suci piyambak.” Nanging, sajarah neksèni kasunyatan yèn Kitab Suci iku kudu dipérang kanthi bener.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Sinaua kanthi temen supaya kowé kabukti kadhisiki déning Allah, dadi buruh kang ora perlu isin, kang mbabar Sabda kayektèn kanthi bener. Nanging sumingkirana saka celathu kang najis lan tanpa guna; awit iku bakal saya nambah marang tumindak kang saya ora mursid. 2 Timotius 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Métodhe pasinaon Kitab Suci kang dipun-ginakakên déning para Protestan sajroning upayanipun ngedalaken pangéranganing pangandika kayekten kanthi leres punika “historisisme.” Métodhe punika dados sasaran tartamtu lan abot tumrap Iblis kanggé dipun-serang, lan pancèn dipun-serang déning piyambakipun.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Kita kuduné ngerti dhéwé apa sing dadi hakekaté agama Kristen, apa sing diarani kayekten, apa iman sing wis kita tampa, apa angger-angger Kitab Suci—yaiku angger-angger sing diparingaké marang kita déning panguwasa sing paling dhuwur.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Panggrusakan tumrap metodologi biblikal kang dipigunakaké déning para Reformator nganti tekan lan kalebu William Miller kanthi cetha diidentifikasi wiwit abad kaping limalas liwat sawijining sarjana Yesuit aran Francisco Ribera (1537–1591), sing dianggep minangka wong sing mempopuleraké tafsiran futuris. Panjenengané nulis sawijining komentar babagan kitab Wahyu kang ngusulaké tafsiran futuristis tumrap pamedhar wangsit-wangsit, kanthi njauhake saka konteks sajarahé. Ribera nyiptakaké metodologi iki kanthi ancas nglawan bebener kang tansah diproduhaké déning metodologi historisisme. Bebener iku yaiku manawa paus ing Roma iku antikristus ing pamedhar wangsit Kitab Suci.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Ing abad kaping pitulas lan kaping wolulas, bisa kabukten manawa Protestantisme mangertos bilih metodologi palsuipun Ribera punika asipat satanis lan boten trep. Para Protestan ing sajarah punika nyerat buku-buku lan traktat-traktat kang nentang “omongan-omongan najis lan sia-sia” saking sarjana Yesuit punika. Nanging ing taun 1909, jaran Troya, yaiku Scofield Reference Bible, dipunwedalaken, lan rujukan-rujukan ingkang dipunsisipaken wonten ing cathetan ngandhapipun Alkitab punika adhedhasar piwulangipun Ribera lan satunggaling Yesuit sanès ingkang asmanipun Manuel Lacunza (1731–1801). Lacunza nyerat kanthi sesinglon Juan Josafat Ben-Ezra, lan nerbitaken sawijining buku kanthi irah-irahan The Coming of the Messiah in Glory and Majesty. Kados Ribera sadèrèngipun, buku punika minangka serangan langsung tumrap panggenaping wangsit-wangsit ing Kitab Wahyu.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Sétan mangertos bilih pesen ingkang kedah dipunpetaki kaliyan kabingungan punika inggih pesen pepènget pungkasan ingkang asalipun saking kitab Wahyu. Kanthi nglebokaké celathu-celathu najis lan sia-sia saking kalih imam Yésuit wau dhateng rujukan-rujukan ing salebeting Scofield Reference Bible, Sétan ndadosaké para Protestan murtad nampi metodologi Yésuit, mila ndadosaké piyambakipun wuta dhateng kayektèn. Sétan nggayuh punika kanthi ngenalaké sawetawis modhel profetik Katulik ingkang nyingkiraké kamungkinan kanggé kanthi cetha ngenali sinten antikristus wonten ing ramalan Kitab Suci. Punika boten dados panyamaran ingkang angel tumrap Sétan, awit para Protestan sampun wangsul dhateng gréja Roma lumantar panampikipun dhateng pesen Miller ing taun 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Wis pirang-pirang buku lan artikel kang wis diterbitaké sajroning taun-taun, kang ndokumentasèkaké serangané Iblis marang Alkitab, kang wiwit ana ing sawatara abad pisanan sawisé Kristus kasalib. Serangan iku banjur tekan ing sawijining tataran nalika naskah-naskah palsu diwedharaké supaya ngasilaké Alkitab-Alkitab palsu. Iblis uga nyerang para reformator kang kawungokaké kanggo njunjung pangandikané Allah sajroning uripé lan malah sawisé para Reformator iku seda.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Mung coba gatekna kepriyé para sejarawan lan teolog Advent Dina Kapitu jaman saiki ngrembug bab William Miller. Kaya-kaya padha nggali balung-balungé lan mbuwang iku menyang Kali Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller ngganggu karajané Iblis, lan mungsuh agung iku ngupaya ora mung kanggo nentang pangaruhing pekabaran mau, nanging uga kanggo numpes juru wartané piyambak. Nalika Bapa Miller nerapaké kayektèn Kitab Suci kanthi praktis marang ati para pamirengé, bebenduning wong-wong Kristen kang ngakuné pracaya murub marang dhèwèké, kaya déné nesuné wong-wong Yahudi biyèn kaobong marang Kristus lan para rasulé. Para anggota gréja ngojok-ojoki golongan rakyat kang paling asor, lan ing sawatara kalodhangan para mungsuh ngatur komplotan kanggo njupuk nyawané nalika dhèwèké arep ninggalaké papan pasamuwan. Nanging para malaékat suci ana ing antarané wong akèh mau, lan siji saka antarané, kanthi wujud manungsa, nyekel lengené abdi Pangéran iki, lan nuntun dhèwèké kanthi slamet metu saka gerombolan wong kang nesu iku. Pakaryané durung rampung, lan Iblis sarta para utusané kuciwa ing ancasé.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Delengenana kepriye rong golongan Adventisme sing padha iku (para teolog lan para sejarawan) wis ngremehake lan nutupi keabsahaning paugeran-paugeran Miller, kang miturut pawartos Sister White bakal dienggo déning kabèh wong sing sanyatané martakaké pekabarané telung malaékat.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Wong-wong kang padha melu nglairake warta malaékat katelu lagi nyinau Kitab Suci miturut rencana kang padha karo kang ditindakake déning Bapa Miller. Ing kitab cilik kang irah-irahané Views of the Prophecies and Prophetic Chronology, Bapa Miller maringi paugeran-paugeran ing ngisor iki, kang prasaja nanging pinter lan wigati, tumrap panaliten lan panfsiraning Kitab Suci:—”

“[Rules one through five quoted.]

“[Aturan siji nganti lima dipunpetik.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Ing ndhuwur iku minangka sapérangan saka pranatan-pranatan iki; lan ing panaliten kita marang Kitab Suci, kita kabèh bakal tumindak kanthi becik manawa kita nggatèkaké prinsip-prinsip kang wus katetepaké mau.” Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Tanpa nyinau maneh telung benang saka garis sajarah kenabian kang gegayutan karo pangrembakan lan pategese Sabda Allah, mokal kanggo nyumurupi pentinge sawijining paseksi gedhe kanggo njunjung William Miller minangka utusan kang dipralambangaké déning Nabi Élia sajroning panyampèné pesen, lan minangka Musa sajroning janji manawa Miller bakal ditangèkaké ana ing patangené para wong mursid, lan minangka Élisa sajroning kasiyapané ninggal palemahané lan ngabdi marang pesen Élia. Sister White ngenali katelu pahlawan Alkitab mau minangka pralambang William Miller, kang sapréné saiki déning para teolog lan sejarawan Advent modern dianggep kaya-kaya piyambakipun mung sawijining “bocah tani melas” saka abad kaping wolulas.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale iku salah siji saka akèh para reformator sing kawedharaké ing garis sajarah kenabian iki. Menawa kula kenging ngandharaké kanthi cara mekaten, ‘pratelan misi’-né tumrap para utusan paus sing sesrawungan karo dhèwèké yaiku, “Aku bakal ndadèkaké bocah lanang sing nyopir luku iku luwih mangerti marang Kitab Suci tinimbang kowé.” William Miller iku bocah tani sing nyopir luku, lan nggenepi ramalané Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Pambuka iki sampun dipunprasajakké kanthi sanget ing bab sedaya sajarah ingkang saged dipunatur dados panyengkuyung tumrap punapa ingkang sampun kita aturaken dumugi sapunika. Saiki kita badhé nimbang sawetawis pratandha saking Alfa lan Omega, supados nuntun malih dhateng panggatosan babagan Miller minangka tenger dalan lan satunggaling utusan.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Kitab Daniel punika wiwitan saking satunggaling kitab ingkang kadadosan saking kalih kitab. Pungkasanipun kitab punika inggih punika Kitab Wahyu. Sanadyan kalih punika kitab ingkang béda piyambak-piyambak, nanging manunggalipun kalih punika makili satunggaling kitab.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Taun-taun kapungkur, aku tau sesrawungan ing ngarepe umum karo sawijining teolog Seventh-day Adventist kang misuwur, sing nyambut gawe ing Biblical Research Institute saka General Conference of the Seventh-day Adventist Church. Teolog mau lagi ngupaya mbenerake pangertenku ngenani enem ayat pungkasan saka Daniel sewelas, lan uga pangertenku ngenani “daily” ing kitab Daniel. Ing sesrawungan kita, kang lumaku sajrone sawatara wektu, awit isine yaiku dheweke nyusun sawijining artikel kang dakwangsuli, banjur dheweke mangsuli maneh, lan mesthi bae aku banjur mbalekake panemuku, lan sapiturute. Ing sesrawungan iku, dheweke ngandhani aku bilih ing panitia panggonan dheweke nyambut gawe ing General Conference, dheweke dianggep minangka ahli babagan kitab Daniel, lan manawa salah siji kancane dianggep minangka ahli tetep babagan kitab Wahyu. Ing sesrawungan kita, dheweke ora gelem ngrembug pokok-pokok ing kitab Wahyu, nanging luwih milih ngarahake prakara-prakara iku marang kancane mau. Dheweke kepengin njaga supaya rembugan mau tetep mung ana ing kitab Daniel.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Sister White kanthi cetha nyariosaken bilih Daniel lan Wahyu iku satunggal kitab. Ing tataran punika, kekalihipun makili Kitab Suci, ingkang satunggal kitab ingkang kawangun saking kalih kitab, yaiku ingkang lawas lan ingkang anyar. Sister White ugi paring komentar ngenani gréja Yahudi, ingkang namung nganggep kitab ingkang lawas dados satunggalipun kitab punika, lan piyambakipun ugi ngandharaken bab para tiyang ingkang nglirwakaken kitab ingkang lawas amargi piyambakipun namung mangertos utawi namung purun mangertos kitab ingkang anyar. Paseksinipun ingkang kaparingaken lumantar ilham punika cetha, bilih manawi panjenengan namung nampi ingkang anyar, mila panjenengan nampik ingkang lawas, mekaten ugi kosok wangsulipun. Kangge ahli teologi ngaku bilih piyambakipun punika pakar tumrap kitab Daniel, nanging boten tumrap kitab Wahyu, punika nglajengaken malih pamanggih Yahudi ingkang namung nampi Prajanjian Lawas, lan kita sami mangertos dhateng pundi pamawas ingkang ciut punika nuntun bangsa Yahudi. Ngangge salah satunggaling sisih saking prakawis punika; nampi ingkang lawas nanging boten ingkang anyar, utawi nampi ingkang anyar nanging boten ingkang lawas, punika ateges nampik paseksi sadayanipun.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

Sang Juru Slamet takon marang para sakabate apa padha mangerti bab prakara-prakara iki. Para sakabat mangsuli, “Inggih, Gusti.” Panjenengané banjur ngandika marang wong-wong mau, “Mulané saben ahli Torèt kang wis diwulang tumrap Kratoning Swarga iku padha karo wong sing dadi kepala rumah tangga, kang ngetokaké saka bandhané barang-barang kang anyar lan kang lawas.” Ing pasemon iki, Gusti Yesus ngetingalaké marang para sakabate tanggung jawab wong-wong kang pakaryané maringi marang jagad pepadhang kang wus padha tampa saka Panjenengané. Prajanjian Lawas iku kabeh Kitab Suci kang ana ing wektu kuwi; nanging iku ora ditulis mung kanggo wong-wong kuna waé; iku kanggo sakehing jaman lan kanggo sakehing bangsa. Gusti Yesus kersa supaya para guru piwulangé kanthi temen nglacak Prajanjian Lawas kanggo nemokaké pepadhang kang netepaké jati dhiriné minangka Sang Mesias kang wis kapratelakaké ana ing pameca, lan kang mbabar sipat misi Panjenengané marang jagad. Prajanjian Lawas lan Prajanjian Anyar iku ora bisa dipisahaké, awit loro-loroné iku piwulangé Sang Kristus. Piwejangane wong Yahudi, kang mung nampani Prajanjian Lawas waé, ora ndadèkaké kawilujengan, awit padha nampik Sang Juru Slamet kang gesang lan paladosané minangka kasampurnaning angger-angger lan para nabi. Lan piwejangane wong-wong kang mbuwang Prajanjian Lawas uga ora ndadèkaké kawilujengan, amarga iku nampik apa kang dadi paseksèn langsung ngenani Kristus. Para skeptik miwiti kanthi ngrèmèhaké Prajanjian Lawas, lan mung kari selangkah manèh kanggo nyélaki kadadéané Prajanjian Anyar, mula pungkasane loro-loroné padha ditampik.

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Bangsa Yahudi ora nduwèni pengaruh gedhé tumrap donya Kristen sajroning nduduhaké marang wong-wong mau pentinge pepakon-pepakon, kalebu angger-angger Sabat kang ngiket, amarga nalika ngetokaké bandha-bandha lawas saka bebener, wong-wong iku nyingkiraké bandha-bandha anyar kang ana ing piwulang pribadiné Gusti Yésus. Ing sisih liyané, alesan kang paling kuwat yèn wong-wong Kristen gagal mangaribawani bangsa Yahudi supaya nampani piwulang-piwulang Kristus minangka basaing kawicaksanan ilahi, iku amarga, nalika ngetokaké bandha-bandha saka pangandikané, wong-wong mau nganggep asor kasugihan Prajanjian Lawas, kang minangka piwulang-piwulang wiwitan saka Putraning Allah, lumantar Nabi Musa. Wong-wong mau nampik angger-angger kang kawartakaké saka Sinai, lan Sabat saka pepakon kaping papat, kang diadani ing taman Éden. Nanging peladèn Injil, kang nuruti piwulang-piwulang Kristus, bakal olèh kawruh kang jero bab loro-loroné, yaiku Prajanjian Lawas lan Prajanjian Anyar, supaya bisa nampilaké marang umat ana ing pepadhangé kang satemené minangka satunggaling kabèh kang ora kapisah—kang siji gumantung marang lan madhangi kang sijiné. Mangkono, kaya déné Gusti Yésus memulang para sakabate, wong-wong mau bakal ngetokaké saka bandhané ‘prakara-prakara anyar lan lawas.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Pitutur sadurungé iku uga nduwèni panganggon liyané tumrap para Adventis Laodikia. Ngaku pracaya marang Kitab Suci sakabehé, yaiku Prajanjian Lawas lan Prajanjian Anyar, nanging banjur nampik Roh Ramalan, iku padha waé karo jugrugan sing padha, yaiku nampa mung siji paseksi. Loro saksi diperlokaké kanggo netepaké kayektèn, mula mokal netepaké kayektèn mung nganggo siji saksi; lan manawa ana sing nyoba nglakoni mangkono, wong-wong mau lagi nampik loro-loroné saksi, awit padha ndhasaraké pracayané marang apa sing kasebut minangka “setengah kayektèn.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Saiki aku bakal mbaleni pitakonan sing ana ing salah siji saka artikel-artikel wiwitan sing wis metu wiwit Juli 2023. Pitakonan iku yaiku, “Padhang anyar apa sing wis metu saka Adventisme wiwit taun 1863?” Wangsulane prasaja, “Ora ana.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Kitab Daniel lan Wahyu iku siji. Sing siji iku sawijining ramalan, sing sijiné sawijining wahyu; sing siji kitab kang kasegel, sing sijiné kitab kang kabukak. Yokanan krungu wewadi-wewadi kang diucapaké déning gludhug-gludhug mau, nanging dhèwèké dipréntah supaya ora nulis bab-bab mau.” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Mulané, Alfa lan Omega nedahaké yèn Daniel iku kang wiwitan lan Wahyu iku kang pungkasan. Daniel nggambaraké wiwitaning Adventisme lan Wahyu nggambaraké pungkasaning Adventisme.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Kitab Wahyu iku kitab kang kaségel, nanging uga kitab kang kabikak. Kitab iki nyathet prastawa-prastawa nggumunaké kang bakal kelakon ing dina-dina wekasaning sajarah bumi iki. Piwulang-piwulang ing kitab iki cetha lan temtu, dudu mistis lan ora bisa dimangertèni. Ing jeroné, garis wangsit kang padha diangkat maneh kaya ing Daniel. Sawenèhing wangsit wis dipunbalèni déning Gusti Allah, mangkono Panjenengané nedahaké yèn wigati kudu diparingaké marang wangsit-wangsit mau. Gusti ora mbalèni prakara-prakara kang ora gedhé wigatiné.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Ing wiwitan Adventisme, ing ayat-ayat kang dadi pilar utama Adventisme, yaiku ayat-ayat kang kabukak segelé ing taun 1798, Gusti Yesus ngenalaké Sarirané minangka “Palmoni,” Sang Juru-Itung Ajaib. Ing pungkasan Adventisme, Gusti Yesus ngenalaké Sarirané minangka “Alpha and Omega,” ahli basa kang endah—Sabda Allah. Marga saka iku, wiwitan Adventisme lan piwulangé malaékat kapisan “digantungaké marang wektu.” Ing pungkasan Adventisme, piwulangé malaékat katelu bakal digantungaké marang Sabdané.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Wiwitan lan pungkasaning Adventisme dumadi sajroning sajarahing karajan kaping nem ing ramalan Kitab Suci, mulane kedadeyan iku lumaku sajroning wiwitan lan pungkasaning Amérika Sarékat. Sajarah kenabian Amérika Sarékat iku sajarahing sungu loro, yaiku Republikanisme lan Protestanisme. Ing pungkasaning sajarah iku, sungu loro mau bakal wis owah saka cempen dadi naga. Republikanisme bakal owah dadi demokrasi lan Protestanisme bakal owah dadi Protestanisme murtad. Nalika tuwunging wektu pangayoman kanggo Amérika Sarékat wiwit nyedhaki pungkasané, kaya sing lagi kelakon sapréné, sungu loro, yaiku Republikanisme murtad lan Protestanisme murtad, bakal mbentuk gambar kanggo kéwan galak mau, mangkono nggabungaké gréja lan nagara dadi siji sungu kang ngandika kaya naga. Nanging Gusti Allah ora bakal kari tanpa paseksi, awit sajroning proses nggawa Amérika Sarékat menyang pungkasané, Panjenengané bakal ngedegaké sungu Protestanisme kang sejati kanggo mbangkang marang gambar kéwan galak ing Amérika Sarékat, lan sawisé iku marang gambar kéwan galak kang ngadhepi sakabèhé donya. Pangunggahaning sungu Protestan ing pungkasaning Amérika Sarékat bakal kalakon ana ing sajroning struktur sajarah kang padha kaya nalika sungu Protestan diunggahaké ing wiwitaning Amérika Sarékat. Umat prajanjian kang biyèn bakal diliwati, lan sawijining umat anyar bakal dadi umat prajanjian kang anyar. Ora ana barang anyar ana ing sangisoré srengéngé.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Nalika kita migunakaké ramalan-ramalan wektu sing dipahami lan dipratelakaké ing sajarah Millerite kanggo netepaké Alpha lan Omega, kita nemu yèn kaloroné iku satunggal lan padha. Saben ramalan wektu diwiwiti kanthi sawijining sajarah nalika ramalan iku dipratelakaké, lan sajarah iku tansah dados pralambang sajarah nalika ramalan iku kawujud.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Sajarahé wangsit rong éwu telung atus taun iku diwiwiti nalika dhawuh kaping telu ing taun 457 SM lan rampung ing piwelingé malaékat katelu tanggal 22 Oktober 1844. Sadurungé tekané, nanging sadurungé rawuhé dhawuh kaping telu, pakaryan ngadegaké Pedalemané Allah lan Yérusalèm wis katindakaké. Mangkono uga, ing sajroning sajarah kang nuntun marang rawuhé malaékat katelu, kayektèn-kayektèn dhasar saka pédalemané Millerite wis ditetepaké.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Ing taun 1798, ramalan rong éwu limang atus rong puluh taun sing diwiwiti ing taun 723 SM kanthi buyaré sepuluh taler lor kasembadan. Ramalan iku nandhani rong mangsa saben-saben sewu rong atus sawidak taun, sing mratandhani dipandhegani Padaleman Suci harfiah lan Yérusalèm harfiah déning Roma kafir harfiah, kang banjur kasusul déning sewu rong atus sawidak taun nalika Roma kapapaan ngidak-idak kutha rohani lan Padaleman Suci rohani. Ramalan iku diwiwiti karo karusakaning karajan lor lan buyaré para warga karajan iku. Ing satengahing ramalan iku, ing taun 538, katandhani pungkasaning pangidak-idakan marang umaté Gusti Allah déning Roma kafir, yaiku karajan kaping papat ing ramalan Kitab Suci, lan ngasilaké buyaring pasamuwané Gusti Allah menyang ara-ara samuning Jaman Peteng. Pungkasaning ramalan wektu iku ing taun 1798 nandhani pungkasaning karajan kaping lima ing ramalan Kitab Suci. Buyaring sepuluh taler lor, lan uga pasamuwan Kristen sing mlayu menyang ara-ara samun, nggambaraké penglumpukan wong-wong sing katetepaké dadi sungu Protestantisme. Waymark asring digambaraké lumantar perkara-perkara sing kosok balèn, lan pambuyaran bisa nggambaraké sawijining penglumpukan, kaya déné Élia nggambaraké Yokanan Pambaptis. Ing pasamuwan ramalan sing padha, Élia ora mati, nanging Yokanan Pambaptis mati.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Ing taun 677 SM, taler kidul Yéhuda, (uga diidentifikasi minangka nagari kamulyan ing Kitab Suci) kaciprataké sajroning panyebaran nganti rong èwu limang atus rong puluh taun, kang pungkasané tumeka tanggal 22 Oktober 1844. Ramalan iku nedahaké bab diremuk-remuké umaté Allah, kang déning Dhanièl diidentifikasi minangka “wadyabala” ing Dhanièl 8:13, 14.

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 satunggaling wong suci ngandika, lan wong suci liyane matur marang wong suci tartamtu kang lagi ngandika iku, “Ngantos pinten lamenipun wahyu punika bab kurban saben dinten, lan bab panerak kang ndadosaken kasunyan, saéngga papan suci saha wadya bala sami kaulungaken supados katindhes ing ngandhap suku?” Lan piyambakipun ngandika marang aku, “Ngantos kalih ewu tigang atus dinten; sasampunipun punika papan suci badhé kasucekaken.” Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Ramalan rong èwu telung atus taun, kang rampung ing wektu sing padha karo ramalan rong èwu limang atus rong puluh taun sing diwiwiti ing 677 SM, lagi nandhani diprucuki mudhuné papan suci kaya kang katetepaké ing Daniel 8:13, 14. Ramalan bab kasebaré Yehuda ing 677 SM didhisiki déning telung serangan saka Nebukadnésar, lan ramalan iku rampung nalika rawuhé pesen katelu ing tanggal 22 Oktober 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Kalih wangsit bab kalih ewu gangsal atus kalih dasa taun, ingkang masing-masing pungkasanipun wonten ing taun 1798 lan 1844, maringi pratandha tumrap patang dasa nem taun pambangunan dhasaring padaleman Millerite. Musa nglampahi patang dasa nem dinten nalika nampi parentah ngenani pambangunan padaleman, dene pambenahan malih Padaleman Hérodès ing jamanipun Kristus ngantos patang dasa nem taun, ingkang pungkasanipun dumugi ing taun baptisanipun Kristus. Saking baptisan punika Panjenenganipun tindak dhateng ara-ara samun patang dasa dinten, lan nalika Panjenenganipun wangsul, Panjenenganipun ngresiki padaleman kaping pisan, lan tiyang Yahudi ingkang remen mbantah punika kepéngin mangertosi kanthi panguwaos punapa Panjenenganipun nindakaken prekawis mekaten.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Lan Paskahé wong Yahudi wus cedhak, banjur Yésus minggah menyang Yérusalèm, lan nemu ing Padaleman Suci wong-wong sing padha adol sapi, wedhus, lan dara, sarta para panuker dhuwit padha lungguh ana ing kono. Bareng Panjenengané wus damel pecut saka tali-tali cilik, Panjenengané nundhungi wong-wong mau kabèh metu saka Padaleman Suci, mengkono uga wedhus-wedhus lan sapi-sapi; lan dhuwité para panuker diuncalaké, sarta méja-méjané dibalèkaké. Lan Panjenengané ngandika marang wong-wong sing padha adol dara, “Gawanen barang-barang iki saka kéné; aja padha gawé griyané Rama-Ku dadi omah padagangan.” Lan para sakabate banjur kèlingan yèn ana tulisan mangkéné, “Pangreksa-Ku marang padalemané Paduka wus ngentèkaké Aku.” Banjur wong-wong Yahudi padha mangsuli lan matur marang Panjenengané, “Tandha apa sing Paduka tuduhaké marang aku kabèh, awit Paduka nindakaké prekara-prekara iki?” Yésus mangsuli lan ngandika marang wong-wong mau, “Rubuhna padaleman iki, lan sajroning telung dina Aku bakal ngadegaké manèh.” Wong-wong Yahudi banjur padha matur, “Patang puluh nem taun suwéné padaleman iki lagi dibangun, lan apa Paduka bakal ngadegaké manèh sajroning telung dina?” Nanging Panjenengané ngandika bab padalemane sarirané. Mulane, sawisé Panjenengané wungu saka antara wong mati, para sakabate padha kèlingan yèn Panjenengané wus ngandika mangkono marang wong-wong mau; lan padha precaya marang Kitab Suci lan marang pangandika sing wus kaandikakaké déning Yésus. Yohanes 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Padaleman Millerit diadegaké sajroning patang puluh enem taun wiwit taun 1798, ing pungkasaning ramalan kapisan rong ewu limang atus rong puluh taun, lan rampung patang puluh enem taun sawisé kuwi, nalika kasampurnaning ramalan kapindho rong ewu limang atus rong puluh taun ing taun 1844. Patang puluh enem taun mau diwiwiti kanthi tekané malaékat kapisan lan dipungkasi kanthi tekané malaékat katelu, awit Kristus ngandika yèn padalemané bakal ditangèkaké manèh sajroning telung dina. Manawa panjenengan ora gelem ndeleng kasunyatan-kasunyatan iki, iku amarga ana loro prakara pokok saliyané prakara-prakara sing bisa uga ana ing sajroning ati kang ora gelem lan durung mratobat. Prakara kapisan yaiku panjenengan ora gelem nyedhaki Sabda ramalan saka sudut pandeleng yèn sejarah mbalèni awaké dhéwé. Panjenengan dudu historicist. Prakara liyané yaiku ora saguh nerapaké tembung-tembung simbolis sing wis kacathet ana ing sajroning Sabdaning Allah lumantar Sabdaning Allah. Wiwitaning kabèh ramalan iki nuduhaké pungkasane, lan tansah nuduhaké luwih akèh tinimbang mung sajarah-sajarah kang mbalèni awaké dhéwé.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Kitab Suci ngandika bilih kita punika padalemaning Sang Roh Suci, lan padaleman badan punika kabangun saking patang puluh enem kromosom. Para ilmuwan ingkang nyinaoni patang puluh enem kromosom punika maringi pawartos dhateng kita bilih kalih dasa tiga kromosom jaler lan kalih dasa tiga kromosom estri punika kasampiraken ngubengi satunggaling protein ingkang wujudipun kados salib.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Ing Daniel rolas ana telung wangsit wektu kang gegandhèngan, kang kapisan nudhuhaké marang panyebaraning kakuwatané umat suci, kang nggambaraké “pitu mangsa” ing Imamat selikur enem. Panyebaraning kakuwatané umat suci kang kasampurnakaké déning wong-wong mau iku rong èwu limang atus rong puluh taun, nanging ing Daniel rolas mung nyebut pérangan pungkasaning mangsa mau. Iki nggambaraké Daniel minangka ora mangertèni apa tegesé dhawuh kang wis kaucapaké iku.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Lan aku krungu wong kang nganggo sandhangan mori alus, kang ana ing sadhuwure banyuning kali iku, nalika ngangkat tangan tengen lan tangan kiwa marang swarga, sarta supaos demi Panjenengane kang gesang ing salawas-lawase, manawa iku bakal kelakon sajrone satunggal mangsa, pirang-pirang mangsa, lan satengah mangsa; lan manawa dheweke wus ngrampungi nyebar-nyebar kakuwatané umat suci, mula sakehing prakara iki bakal rampung. Lan aku krungu, nanging aku ora mangerti; banjur aku matur, Dhuh Gusti kawula, punapa ingkang badhe dados pungkasaning prakara-prakara punika? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniel rolas nggambarake pekabaran kang kabukak segelé nalika wekasaning jaman, yaiku taun 1798. Ing pethikan iku Daniel makili William Miller, lambang utama tumrap para wicaksana ing sajarah iku. Miller kawitan dituntun marang wangsit rong ewu limang atus rong puluh taun saka Imamat rong puluh nem, lan ing ayat pitu lan wolu dhèwèké makili para wicaksana kang kudu nyarujukaké bebener menawa panyebaran rong ewu limang atus rong puluh taun iku temenan banget diidentifikasi minangka panyebaran umat-Né déning Gusti Allah.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Lan manawa kowé isih ora gelem ngrungokaké Aku sawisé kabèh iki, mula Aku bakal ngukum kowé ping pitu luwih abot marga saka dosa-dosamu. Lan Aku bakal ngremuk gumunggunging kakuwatanmu; lan Aku bakal ndadèkaké langitmu kaya wesi, lan bumi kaya tembaga. Leviticus 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Kasombongan” Israèl kuna yaiku nalika wong-wong mau diijini nampik Allah minangka Ratuné lan milih ratu manungsa. Kasombongané, kang ndhisiki karusakan (Wulang Bebasan 16:18), yaiku pepénginané supaya padha kaya sakabèhé karajan nyembah brahala ing saubengé. Dibusak dhisik karajan lor banjur karajan kidul minangka panyebaraning kakuwasan (ratu) ing taun 723 SM lan 677 SM, manut urutané.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller nglambangaké para wicaksana sing mangertèni tambahing kawruh sing wis kabukak ing ayat-ayat sadurungé saka Daniel rolas, lan ing ayat pitu lan wolu piyambakipun kagambaraké minangka ora mangertèni gegayutan antarane sèwu rong atus sewidak taun karo rong èwu limang atus rong puluh taun panyebarané umat Allah. Daniel makili umat Allah ing pungkasan Adventisme, kaya déné Miller uga makili ing wiwitan Adventisme. Ing pungkasan Adventisme, dilema kang padha uga ana, amarga nalika Adventisme nyingkiraké pangertosané Miller bab “pitu mangsa,” wong-wong mau kapeksa mung ngenali sèwu rong atus sewidak taun minangka Jaman Peteng. Para wicaksana ing pungkasan nduwèni prakara kang padha kanggo dirampungaké kaya kang digambaraké déning Daniel lan Miller. Yagéné istilahing Imamat rolikur dipigunakaké kanggo nggambaraké telu setengah mangsa, dudu pitu mangsa?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller ora tau kanthi tuntas ngrukunaké pepalang iki, nanging ing taun 1856 padhang wangsit “anyar” kang pungkasan kaaturaké sajroning runtutan enem artikel kang ora tau dirampungaké, kanthi netepaké manawa pitung mangsa iku makili telung taun setengahé Roma kapir ngidak-idak Israèl literal kagungané Allah, banjur diterusaké telung taun setengahé Roma kapausan ngidak-idak Israèl rohani. Pitung taun sawisé iku Adventisme kanthi terang-terangan nampik kabèh padhang bab pitung mangsa, saéngga nyawisaké pepalang mau kanggo wong-wong wicaksana ing wektu wekasaning jaman ing taun 1989, nalika, kaya kang katrangané ana ing Daniel bab sewelas, ayat patang puluh, nagara-nagara kang makili tilas Uni Soviet kasapu sirna déning kapausan lan Amerika Sarékat.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Padhang kapisan sing diparingaké marang Miller ditampik ing taun 1863, lan padhang pungkasan ngenani prakara iku diparingaké lumantar Hiram Edson ing nem artikel mau. Artikel-artikel mau banjur dipunendhegaké, lan pitung taun (times) sawisé kuwi kakuwatan Israel modhèren disingkiraké supaya niru pasamuwan-pasamuwan brahala sing sawatara taun sadurungé wis kanthi trep diidentifikasi minangka para putriné Babil. Pitung wektu ing Imamat 26 minangka sawijining doktrin kenabian dadi watu sandhungan, lan kumingsuning Israel kuna, kaya sing kagambar ing pepénginané supaya Saul mrentah wong-wong mau dadi raja, kaulang manèh. Gusti Yésus nggambaraké wekasan kanthi wiwitan.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Kitab Daniel uga ngenali sawijining wangsit rolas atus sangang puluh taun bebarengan karo sawijining wangsit sewu telung atus telung puluh lima taun, kang loro-loroné diwiwiti nalika “kang saben dina” dijupuk ing 508. Dijupuké “kang saben dina” iku nglambangaké dipunicalakaké perlawanan Roma kapir marang munggahé kakuwasan kapausan ing 538. Ana mangsa transisi telung puluh taun sadurungé kakuwasan kapausan dipundadosaké lenggah ing dhampar bumi ing 538, banjur sisané sewu rong atus sawidak taun iku rampung ing 1798. Telung puluh taun transisi saka siji karajan menyang karajan sabanjuré iku ngenali taun-taun pungkasaning pamaréntahan kapausan kang nuntun marang dipunlenggahaké karajan kaping nem saka wangsit Kitab Suci ing dhampar bumi ing 1798. Wiwitaning wangsit rolas atus sangang puluh taun ngenali sawijining transisi saka siji karajan ing wangsit Kitab Suci marang karajan sabanjuré ing wangsit Kitab Suci, mangkono uga pungkasané wangsit mau.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Ramalan saréwu telung atus telung puluh lima taun sing wiwit nalika “kurban saben dina” disingkiraké ing taun 508, pungkasané dumugi taun 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Lan wiwit wektu kurban saben dina iku dibusak, lan kaawon nistha kang ndadèkaké kasunyatan sepi iku diadegaké, bakal ana sèwu rong atus sangang puluh dina. Begja wong kang ngentèni, lan tekan marang sèwu telung atus telung puluh lima dina. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Ramalan bab sèwu telung atus telung puluh lima taun mau pungkasané ing taun 1843, lan Daniel ngandika bilih wong-wong sing “ngentosi” nalika ramalan mau kaleksanan bakal kaparingan berkah. Sister White ngandharaké mekaten.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Begja mripat kang nyumurupi prakara-prakara sing kasumurupan ing taun 1843 lan 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Pesen punika sampun kaparingaken. Lan boten kena wonten tundha ing ngulangaken pesen punika, awit pratandha-pratandhaing jaman sami kalampahan; pakaryan panutup kedah katindakaken. Pakaryan ageng badhé katindakaken ing wekdal ingkang cekak. Satunggaling pesen badhé enggal kaparingaken miturut panetepipun Allah, ingkang badhé ngrembaka dados sesambat banter. Wusananipun Daniel badhé ngadeg wonten ing pandumanipun, kanggé maringi paseksinipun.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Mulané, wiwitaning wangsit sèwu telung atus telung puluh lima taun iku nandhani sawijining pindhah saka agama kapir marang agama kapapaan, mangkono uga nandhani sawijining pindhah saka Protestantisme marang Protestantisme Millerit.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Para Adventis sing nampik kabeneran-kabeneran dhasar Adventisme, uga nampik kabèh wangsit wektu sing diwènèhake déning para Millerit, kalebu rong ewu telung atus taun ing Daniel 8:14. Bisa waé wong-wong mau mbantah kasunyatan iki, nanging kanthi nalar bisa katuduhaké manawa kasunyatan iki bener; nanging pokok rembugku saiki béda, mula bab iku daktinggal luwih dhisik nalika kita ngupaya nggawa artikel iki tumuju pungkasan.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Panyebaraning “tanah kamulyan” Yéhuda ing taun 677 SM nglambangaké dipidak-pidaké “balad” ing Daniel 8:13, 14, lan nuduhaké marang madegé tanah kamulyan modhèren, yaiku Amérika Sarékat. Rong èwu telung atus taun ing ayat-ayat sing padha iku wiwit ing taun 457 SM, lan nglambangaké dipidak-pidaké “papan suci.”

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 suci padha ngandika, lan ana suci liyané matur marang suci tartamtu kang lagi ngandika iku, “Suwéné pira sesanti bab kurban padinan, lan panerak kang ndadèkaké kasunyatan sepi, nganti pasucèn lan wadyabala padha dipasrahaké supaya diidak-idak?” Lan dhèwèké ngandika marang aku, “Nganti rong éwu telung atus dina; sawisé iku pasucèn bakal kasucekaké.” Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 SM lan 457 SM iku tanggal-tanggal kang kagandhèng déning sesambungan antarané umaté Allah lan pasucèné Allah. Allah nglumpukaké manèh bala tuwin pasucèn mau bebarengan ing wektu kang padha, yaiku tanggal 22 Oktober 1844. Rong atus rong puluh taun antarané 677 SM lan 457 SM nglambangaké sawijining mangsa nalika Allah netepaké sawijining tenger dalan kang makili tambahing pepadhang. Ing tanggal 22 Oktober 1844 pepadhangé malaékat katelu rawuh, pepadhangé pasucèn wiwit madhangi, lan ana sawijining bala ana ing kono kanggo martakaké pepadhang mau.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Ing garis kenabian kang nélakaké peperangan kaping telu kang ditindakaké déning Iblis lan Kristus, Kitab Suci King James taun 1611 dipunwedharaké. Pas rong atus rong puluh taun sawisé iku, ing taun 1831, William Miller nerbitaké piwulangé kanggo kaping pisanan:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Sajeroning sangang taun William Miller yakin bilih piyambakipun kedah nglairaken pesenipun dhateng greja-greja; nanging piyambakipun tetep ngentosi, ngarep-arep bilih wonten satunggaling panguwasa ingkang katampi badhe martosaken pawartos kabingahan bab Juru Slamet ingkang enggal rawuh. Kanthi mekaten, sajatosipun piyambakipun namung mbuktekaken kasunyataning pesen punika; bilih padha gadhah nama bilih gesang, nanging sajatosipun lagi enggal-enggal pejah. Ing taun 1831 Miller ngaturaken khotbahipun ingkang sepisanan bab ramalan-ramalan.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Gusti Allah ngreksa naskah-naskah asli kang suci lan bener kang dipigunakaké kanggo ngasilaké Kitab Suci. Sawisé iku Panjenengané nglairaké Kitab Suci-Nya ing taun 1611. Banjur Panjenengané ngangkat sawijining utusan kang bakal migunakaké paugeran-paugeran kang dumunung, asalé katurunaké, lan ditegakké ana ing sajroning Kitab Suci kanggo ngasilaké piwulang malaékat kapisan. Ing taun 1831, piwulangé Miller dipangku-wangun kanthi resmi, kaya déné piwulang ing sajarah Kristus dipangku-wangun kanthi resmi déning Yohanes Pembaptis, minangka piwulang kang wis dipangku-wangun kanthi resmi ing saben gerakan reformasi. Piwulangé Miller, yaiku piwulang malaékat kapisan kang ngumumaké dibukakné pangadilan, kanthi langsung dipateguh déning panggunaan wewaton wektu profetik rong atus rong puluh taun. Iku minangka piwulang pepéling ing wiwitaning karajan kaping nem ing ramalan Kitab Suci—Amerika Sarékat.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Ing taun 1996, pelayanan Future for America diwiwiti, lan pekabaran malaékat katelu sing wis kabukak segelé ing taun 1989, yaiku pekabaran sing ngenali marihné tatu pati saka kapausan lan hukum Minggu sing enggal rawuh, diterbitaké ing sawijining majalah kanthi irah-irahan, The Time of the End. Pekabaran ing pungkasan Adventisme wis diformalaké pas kaya pekabaran ing wiwitan wis diformalaké. Ing wiwitan, pekabaran iku digantungaké marang wektu lan makili pangrembakan luwih lanjut saka kayektèn-kayektèn sing kinandhut ana ing Sabdané Allah. Ing taun 1996, rong atus rong puluh taun sawisé lairé Amerika Sarékat ing taun 1776, pekabaran ing pungkasan Adventisme diformalaké lan makili pangrembakan luwih lanjut saka pekabaran telung malaékat.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Nalika kita ngrembag sajarah sing sajajar antarane sungu Republik lan sungu Protestan ing sajarah karajan kaping enem ing wangsit Kitab Suci, kudu dimangertèni sapa kang diarani sungu Protestan lan sapa kang dudu.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Sinaua supaya sira kabukten karsa déning Allah, minangka buruh kang ora prelu isin, kang mbabar sabda kayektèn kanthi bener. Nanging adohana pamedhar kang najis lan tanpa guna; awit iku bakal nambah marang kabecikan kang saya adoh saka Allah. 2 Timotius 2:15, 16.