We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.
Kita saweg ngrembag nem garis sajarah ing sajroning sajarah Adventisme, ing ngendi pasulayan bab pralambang Roma dados prakawisipun. Kita ngginakaken metodologi udan pungkasan, inggih punika “garis ing sadhuwuring garis” saking “ing ngriki sekedhik” lan “ing ngriku sekedhik.” Kita miwiti kanthi ngidentifikasi bilih pasulayan kapisan bab pralambang Roma punika nggambaraken pasulayan ing jaman samenika, mila negesaken bilih kita sapunika wonten ing pasulayan pungkasan sadèrèngipun lawanging sih-rahmat katutup.
The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.
Kasungsanganing pasulayan pungkasan babagan pralambang Roma iki uga kauningakaké déning ayat sepuluh nganti nembelas saka Daniel sewelas, kang dados pralambang sajarah kang kasamun saka ayat patang puluh Daniel sewelas. Sajarah ing ayat patang puluh nuntun siswa ramalan marang taun 1989 lan rubuhipun Uni Soviet kados ingkang kagambaraken wonten ing ayat sepuluh. Ayat salajengipun, yaiku ayat patang puluh siji, ingkang nandhesaken angger-angger Minggu ingkang badhé enggal dumadi wonten ing Amérika Sarékat, dipralambangakén déning ayat nembelas. Roh Piwulang sampun maringi pratandha bilih ingkang kaségel punika “bagean saking kitab Daniel ingkang gegayutan kaliyan dinten-dinten pungkasan”.
1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.
Saka taun 1989 tumeka marang hukum Minggu iku minangka pérangan pungkasan dina-dina wekasan kang wis kasegel, lan iku dilambangaké ana ing ayat sepuluh nganti nembelas. Mulané, tambahé kawruh iku sing nuntun marang pungkasaning mangsa palilah tumrap wong-wong Advent Dina Kaping Pitu, awit mangsa palilahé Adventisme ing Amérika Sarékat rampung nalika hukum Minggu. Ing ayat sepuluh nganti nembelas kita nemokaké ayat patbelas, kang nandhakaké yèn para “rampog” saka umaté Allah iku sing netepaké wahyu mau.
Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.
Mulané, kontroversi Millerit sing digambarake ing bagan pelopor 1843 iku minangka kontroversi kapisan saka Roma ing sajarah Adventisme. Kasunyatan yèn kontroversi kang padha iku saiki wis rawuh maneh, mratandhani marang sapa waé sing gelem ndeleng, yèn Gusti Yésus, minangka Alfa lan Omega, tansah nggambarake pungkasan kanthi wiwitan. Kontroversi sing saiki lumaku iki yaiku kontroversi pungkasan kang misahake para prawan wicaksana lan para prawan bodho.
Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.
Logika kenabian kang kasucekake mulang bilih satus patang puluh papat ewu iku lumebu ing kasampurnaning manunggal sadurunge nutuping mangsa kasempatane, nalika paugeran Minggu kang bakal enggal teka. Geni panyaring saka Utusan Prajanjian ing Maleakhi saiki lagi nucèkaké para Lewi kados emas lan salaka. Sang Juru Sikat Reget saiki lagi ngresiki lantaine kanthi tembung-tembung kayekten.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Kipase ana ing tangané Panjenengané, lan Panjenengané bakal ngresiki lanté pangiridé kanthi tuntas, sarta nglumpukaké gandumé menyang lumbung.’ Matius 3:12. Iki kalebu salah siji mangsa panyucèkaké. Lumantar tembung-tembung kayektèn, sekam lagi dipisahaké saka gandum. Amarga wong-wong mau kakehan kesasar déning kesombongan lan kabenerané dhéwé nganti ora gelem nampani piwulang pamrayoga, banget tresna marang donya nganti ora gelem nampani urip andhap-asor, akèh wong banjur nyingkur saka Gusti Yésus. Akeh wong isih nindakaké bab sing padha nganti saiki. Jiwa-jiwa ing jaman iki lagi diuji kaya para murid ing papan pangibadah ing Kapernaum biyèn. Nalika kayektèn dipratélakaké nganti ngambah ing ati, wong-wong mau weruh manawa uripé ora salaras karo karsané Allah. Wong-wong mau weruh preluné owah-owahan sing sanyatané nyakup sakabèhé pribadiné; nanging wong-wong mau ora gelem nampani pakaryan sing mbutuhaké panyélakan dhiri kuwi. Mulané wong-wong mau duka nalika dosa-dosané kabukak. Wong-wong mau lunga kanthi rasa kesandhung, kaya para murid sing ninggalaké Gusti Yésus, karo sambat, ‘Iki tembung kang abot; sapa sing bisa ngrungokaké?’” The Desire of Ages, 392.
The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.
Kasunyatan manawa nembelas ayat kapisan iku minangka wiwitaning ramalan pungkasané Daniel, lan manawa ayat-ayat mau selaras karo nem ayat pungkasan saka pasal iku, nedahaké yèn Sang Alpha lan Omega ngginakaké ayat-ayat ing wiwitan kanggo ngrampungaké pamisahan pungkasan antarane wong wicaksana lan wong duraka, kaya kang dilambangaké déning Daniel ing pasal rolas, kang saiki lagi kalakon.
A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.
Seksi katelu tumrap sipat seriusing pasulayan punika inggih menika kasunyatan bilih inspirasi, lumantar tulisan-tulisanipun Sister White, kanthi cetha njunjung bagan para perintis taun 1843, ingkang nggambaraken pasulayan Roma wonten ing ayat kaping patbelas. Pasulayan wiwitan punika nggambaraken pasulayan pungkasan, lan pangestu ilahi tumrap pamanggih Millerite babagan “para garonging bangsamu” wonten ing ayat kaping patbelas ateges bilih menawi bebener dhasar punika dipun tolak, punika ing wekdal ingkang sami ugi dados panolakan dhateng wewenangipun Roh Ramalan. Selaras kaliyan kalih seksi sadèrèngipun ingkang nekanaken bilih pasulayan punika dumados sakderengipun wekdal sih-rahmat kapungkasi, wonten mesthi bilih panipon pungkasan, utawi panipon final, tumrap tiyang-tiyang ingkang ngakeni njunjung Roh Ramalan, punika inggih panolakan dhateng Roh Ramalan.
“Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Sétan tansah... nyurung mlebu bab-bab sing palsu—kanggo nuntun wong nyingkur saka kayektèn. Pangapusan sing pungkasan dhéwé saka Sétan yaiku ndadèkaké paseksèné Roh Allah dadi tanpa daya. ‘Ing ngendi ora ana wahyu, bangsa iku bakal binasa’ (Wulang Bebasan 29:18). Sétan bakal tumindak kanthi licik lan akal-akalan, kanthi manéka warna cara lan lumantar manéka warna piranti, kanggo ngoyak-ngoyak kapitadosané umat kekesihaning Allah sing kari, marang paseksèn sejati.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Bakal ana sengit sing diobong marang Paseksen-paseksen kang asale saka sipat Iblis. Pakaryané Iblis bakal kanggo ngoyagake pracayané pasamuwan-pasamuwan marang paseksen-paseksen iku, amarga sebab iki: Iblis ora bisa nduwèni dalan kang cetha mangkono kanggo nglebokaké pangapusan-pangapusané lan ngiket nyawa-nyawa ana ing kasasarané menawa pepènget-pepènget lan pamrayogan-pamrayogan lan pitutur-pitutur saka Roh Allah digatèkaké.” Selected Messages, buku 1, 48.
The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.
Ngilangaké daya guna, utawa nampik panguwasa saka “paseksiné Rohing Allah” lumantar tulisan-tulisan Ellen White, iku “panipuning Iblis kang paling pungkasan.” Sister White nyerat yèn dhèwèké “dituduhaké” manawa “bagan 1843 dipandhegani déning astané Pangéran, lan ora kena diowahi.” Wacana sadurungé kanthi langsung ngubungaké panampikan marang panguwasané Roh Ramalan karo wahyu bab dina-dina pungkasan, awit kabèh para nabi ngandika kanthi paling langsung ngenani dina-dina pungkasan. Mulané nalika Daniel ngandika ing ayat patbelas manawa “para begal” netepaké wahyu, iku yaiku wahyuné Suléman ana ing Wulang Bebasan 29:18, kang ngandika manawa wong-wong sing ora nduwèni wahyu “tiwas,” lan tembung “tiwas” tegesé “didadèkaké wuda”.
“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.
Mulané tembung “tiwas” iku nedahaké yèn wong-wong sing ngakoni njunjung Roh Ramalan ing dina-dina pungkasan, nanging nolak wewenang sing kawakili ana ing kono, dadi wuda lan tiwas, kang minangka sawijining gambaran bab wong-wong Laodikia, sing “cilaka, lan melas, lan mlarat, lan wuta, lan wuda.” Wong-wong mau dipituturi supaya tuku “sandhangan putih, supaya sira kasandhangan, lan supaya wirangé kawudanira aja katon.” Manawa padha nampik pitutur iku, wong-wong mau dimuntahaké metu saka cangkemé Pangéran.
Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.
Mangkono, kita nemokake sawijining paseksi manèh yèn kawudanan iki kawedhar sadurungé mangsa sih-rahmat katutup. Nalika angger-angger Minggu sing bakal enggal rawuh iku teka, jiwa-jiwa kang wuda mau bakal nampa tandha kéwan mau, awit padha kasirnakaké, kaya sing dilambangaké ing ayat patang puluh siji saka Daniel sewelas. Sebabé wong-wong mau bakal kasirnakaké yaiku amarga padha nampik wewenangé Roh Ramalan, kang nyengkuyung bagan para pelopor taun 1843, sing makili dhasar-dhasaré Adventisme, lan nyakup “kunci” kang netepaké wahyu iku kanthi pangenalan yèn Roma iku kakuwatan sing dilambangaké minangka “para begal saka bangsamu” ing ayat patbelas.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Sawijining prakara iku mesthi: wong-wong Advent Hari Ketujuh sing ngadeg ana ing sangisoring panji-panji Iblis bakal dhisik nyingkur iman marang pepeling lan pamrayoga sing kinandhut ana ing Testimoni-testimoni Rohing Allah.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Panggilan marang pengabdian kang luwih kasucekake lan paladosan kang luwih suci lagi lagi katuduhake, lan bakal terus katuduhake. Sawenèh wong sing saiki ngucapake usulan-usulané Iblis bakal bali marang kasadarané. Ana wong-wong kang nyekel kalungguhan penting kang kapracayan, nanging ora mangertèni kayektèn kanggo jaman iki. Marang wong-wong mau pesen iku kudu diparingake. Manawa padha nampani, Kristus bakal nampa wong-wong mau, lan bakal ndadekake wong-wong mau kanca sekerja bebarengan karo Panjenengané. Nanging manawa padha ora gelem ngrungokake pesen iku, padha bakal njupuk papané ana ing sangisoré panji ireng Sang Pangeran Pepeteng.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.
“Aku diprentah supaya ngandika bilih bebener kang aji kanggo wektu iki saya kabukak kanthi saya cetha marang pikiraning manungsa. Ing pangertosan kang mirunggan, para priya lan wanita kudu mangan daginge Kristus lan ngombe rahé. Bakal ana pangrembakaning pangerten, amarga bebener iku saged tansah saya ngrembaka. Pangripta ilahi saka bebener bakal lumebu ing pasamuwan kang luwih raket lan saya raket maneh karo wong-wong kang nerusake ngupaya supaya wanuh marang Panjenengane. Nalika umaté Allah nampi pangandikané minangka roti saka swarga, wong-wong mau bakal sumurup bilih rawuhipun wis kacawisaké kaya ésuk. Wong-wong mau bakal nampi kakiyatan rohani, kaya badan nampi kakiyatan jasmani nalika pangan dipangan.” Spalding and Magan, 305, 306.
In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.
Ing artikel pungkasan kita wis nemtokake manawa Uriah Smith iku jawara pambrontakan taun 1863, awit dhèwèké sing ngenalaké bagan palsu taun 1863. Bagan sing digawé déning dhèwèké ing taun 1863 ngilangi pitu mangsa saka Leviticus rong puluh enem saka piwulang kenabian Adventisme Laodikia, saéngga nandhani wiwitan pambubrah dhasar-dhasar kanthi maju sethithik-sethithik, lan uga wiwitan pambangunan dhasar palsu Adventis Laodikia, kang dibangun ing sandhuwuring wedhi. Ing sajarah Advent sawisé kuwi, tafsiran pribadiné babagan ratu ing sisih lor nuwuhaké woh-wohing modhèl kenabiané nalika wong-wong padha mlayu ninggal gréja.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Padha waspada marang nabi-nabi palsu, kang marani kowe nganggo sandhangan wedhus, nanging ing batine padha asu ajag kang galak lan rakus. Kowe bakal wanuh marang dheweke saka woh-wohe. Apa ana wong ngundhuh woh anggur saka eri, utawa woh anjir saka suket eri? Mangkono uga saben wit kang becik ngasilake woh kang becik; nanging wit kang ala ngasilake woh kang ala. Wit kang becik ora bisa ngasilake woh kang ala, lan wit kang ala uga ora bisa ngasilake woh kang becik. Saben wit kang ora ngasilake woh kang becik mesthi ditegor lan diuncalake menyang geni. Mulane, kowe bakal wanuh marang dheweke saka woh-wohe. Ora saben wong kang matur marang Aku, Gusti, Gusti, bakal lumebu ing Kratoning Swarga; mung wong kang nindakake karsaning Rama-Ku kang ana ing swarga. Ing dina iku bakal akeh wong kang matur marang Aku, Gusti, Gusti, apa dudu marga saka asma-Mu aku padha medhar wangsit? lan marga saka asma-Mu aku padha nundhung dhemit? lan marga saka asma-Mu aku padha nindakake akeh pakaryan kang nggumunake? Banjur Aku bakal mratelakake marang dheweke, Aku ora tau wanuh marang kowe: sumingkira saka ing ngarsaku, he para pandamel duraka. Mulane, saben wong kang ngrungokake pangandika-Ku iki lan nindakake, bakal Dakumpamakake kaya wong wicaksana, kang mbangun omahe ana ing sandhuwuring watu karang: Banjur udan deres tumurun, banyu banjir teka, lan angin ngembus, nempuh omah iku; nanging omah iku ora rubuh, amarga didegake ana ing sandhuwuring watu karang. Lan saben wong kang ngrungokake pangandika-Ku iki, nanging ora nindakake, bakal diumpamakake kaya wong bodho, kang mbangun omahe ana ing sandhuwuring wedhi: Banjur udan deres tumurun, banyu banjir teka, lan angin ngembus, nempuh omah iku; banjur omah iku rubuh; lan gedhe banget rubuhe. Matius 7:15–27.
The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.
Kapamimpinan Adventisme Dina Kaping Pitu Laodikia dipunliwati ing taun 1989, sami mesthinipun kadosdene kapamimpinan pasamuwan Yahudi dipunliwati nalika miyosipun Kristus.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.
“Manungsa ora ngerti bab iku, nanging pawarta iku ngebaki swarga kanthi kabungahan. Kanthi kawigatèn kang luwih jero lan luwih lembut, para titah suci saka jagad pepadhang katarik marang bumi. Kabèh jagad dadi luwih padhang marga saka rawuhipun Panjenengané. Ing sadhuwuring punthuk-punthuk ing Bètléhèm kaimpun wong akèh tanpa wilangan saka para malaékat. Wong-wong mau ngentosi pratandha kanggo mratelakaké pawarta kabungahan iku marang jagad. Saupama para pamimpin ing Israèl setya marang pangandel kang dipasrahaké marang wong-wong mau, mesthiné padha bisa melu ing kabungahan ngumandhangaké miyosipun Yésus. Nanging saiki wong-wong mau kasingkiraké.”
“God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.
“Gusti Allah ndhawuhake, ‘Aku bakal ngesokaké banyu marang wong kang ngelak, lan ilèn-ilèn banyu marang lemah kang garing.’ ‘Kanggo wong kang jejeg bakal mlethek pepadhang ana ing pepeteng.’ Yesaya 44:3; Jabur 112:4. Marang wong-wong kang nggolèki pepadhang, lan kang nampani iku kanthi kabungahan, sinar-sinar padhang saka dhamparé Allah bakal sumunar.” The Desire of Ages, 47.
The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”
Wektu wekasan ing garis Kristus yaiku laire Panjenengane, lan nalika iku pesen kang bakal nguji generasi iku kabukak segelé. Taun 1989 minangka wektu wekasan tumrap para calon kang katimbalan supaya kalebu ing antarané wong satus patang puluh papat èwu. Model kenabiané Uriah Smith nampik kayekten-kayekten dhasar kang digambarake ana ing bagan 1843. Kayekten-kayekten iku yaiku “Watu Karang.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Piweling iku wis rawuh: Aja nganti ana apa wae sing diidinaké mlebu kang bakal ngganggu dhasar pracaya sing wis kita bangun wiwit pesen iku teka ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit wektu iku aku tansah ngadeg ana ing ngarepé jagad, setya marang pepadhang sing wis diparingaké Gusti Allah marang kita. Kita ora nduwèni ancas kanggo mindhah sikil kita saka landhesan panggonan sikil iku wis diselehaké, nalika saben dina kita ngupaya marang Pangéran kanthi pandonga kang temen, nggolèki pepadhang. Apa kowé mikir yèn aku bisa nilar pepadhang sing wis diparingaké Gusti Allah marang aku? Pepadhang iku bakal kaya Watu Karanging Jaman. Iku wis nuntun aku wiwit pepadhang iku diparingaké.” Review and Herald, April 14, 1903.
On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third Woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.
Ing tanggal 11 September 2001, udan pungkasan wiwit rintik-rintik nalika angin sing makili Islam saka Bilai kaping telu diluwari, lan Patriot Act nandhai sawijining transisi saka hukum Inggris menyang hukum Romawi, kanthi cara nubuatan ngumumaké yèn banjir saka kakuwasan kapapaan wis wiwit mili. Proses pangujian pungkasan tumrap omahé Adventisme Laodikia wiwit, lan “udan tumurun, lan banjir teka, lan angin padha nyebul, lan nempuh omah iku; banjur ambruk: lan gedhé banget rubuhé”.
The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.
Pesen kang diproklamasèkaké déning malaékat kang kuwasa ing wektu iku negesaké yèn sakèhé bangsa wus padha ngunjuk anggur Babil, lan metodologi palsu saka Roma kapapal lan Protestantisme murtad kang saya mbaka saya diadopsi wiwit pambrontakan taun 1863, kalambangaké déning anggur (piwulang) Babil.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Lan sawisé iku aku weruh malaékat liyané mudhun saka swarga, kagungan panguwasa gedhé; lan bumi dadi padhang déning kamulyané. Lan dhèwèké sesambat kanthi sora kang rosa, pangucapé, Babil Agung wus rubuh, wus rubuh, lan wus dadi padunungané para dhemit, lan papan pangemponé sakehing roh ala kang reged, lan kurungané sakehing manuk kang najis lan sengit. Awit sakehing bangsa wus ngombé saka anggur bebenduné cabulé, lan para ratu ing bumi wus laku cabul karo dheweke, lan para sudagar ing bumi wus dadi sugih marga saka lubèring kasugihaning kemewahané. Wahyu 18:1–3.
At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.
Nalika kuciwa tanggal 18 Juli 2020, prosès pangujèn wis rampung tumrap gréja Advent Hari Ketujuh Laodikia, lan prosès pangujèn tumrap wong-wong kang dadi calon kanggo kalebu ing antarané saratus patang puluh papat èwu wiwit diwiwiti. Nalika Michael wiwit nggugah para calon mau ing Juli 2023, pesen, kang dilambangaké minangka lenga ing pasemon Adventisme, kabukak maneh. Apa sawisé 11 September 2001 utawa sawisé Juli 2023, ana panuwanganing lenga, lan pesen kang kabukak ing Juli 2023 iku, nalika wis tuwuh kanthi sampurna, yaiku pesen Pambengoking Wengi Tumenga miturut pasemon iku.
It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.
Bab iku wiwit ing wektu panggodhèn minangka piwulang tumrap para prawan kang wicaksana lan kang bodho, nanging banjur ngrembaka dadi piwulang panguwuh sora. Piwulang iku tekan nalika angger-angger Minggu sing bakal enggal tumeka rawuh, lan nalika tekan, swara kapindho ing Wahyu pasal wolulas nimbali wedhus pangonané Allah liyané supaya metu saka Babil.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Lan aku krungu swara liyane saka swarga, unine, Metua saka ing antarané dheweke, hé umat-Ku, supaya kowé aja mèlu dadi pandumaning dosa-dosané, lan supaya kowé aja kataman wewelaké. Awit dosa-dosané wus tumpuk nggayuh langit, lan Gusti Allah wus éling marang sakehing pialané. Wahyu 18:4, 5.
The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.
Swara kang kapisan ing ayat siji nganti telu ngumumaké tekane mangsa pangujian, lan banjur wiwitaning pacuraning udan pungkasan. Swara kang kapindho nandhani pungkasaning mangsa pangujian iku, lan ngumumaké mangsa pangujian tumrap pepanthaning Allah liyané kang isih ana ing Babil.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Mangkono, ing pakaryan pungkasan kanggo maringi pepeling marang jagad, ana loro panggilan kang béda kang diwènèhake marang pasamuwan-pasamuwan. Pesené malaékat kapindho yaiku, ‘Babil wus rubuh, wus rubuh, kutha gedhé iku, amarga dhèwèké wis marakaké sakehing bangsa ngombé anggur bebendu saka laku jina-ne.’ Lan ing panguwuh sora saka pesené malaékat katelu, kadangu swara saka swarga kang ngandika, ‘Metua saka ing kono, hé umat-Ku.’” Review and Herald, December 6, 1892.
It is during the outpouring of the Holy Spirit that Paul’s strong delusion of Second Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.
Ing sajroning katetesing Roh Suci iku cidraning kang rosa saka Paulus ing Second Thessalonians kaleksanan. Apa iku panggodhane pasamuwan Laodikia Advent Hari Ketujuh sing kawiwitan tanggal 11 September 2001, utawa panggodhane para prawan sing ngalami kuciwané tanggal 18 Juli 2020, panggodhane mau kadadéan sajroning katetesing Roh Suci. Katetesing iku nggambarake sawijining pawarta panggodhahan.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Para kang kaurapi kang jumeneng ana ing ngarsané Gusti, Panguwasaning saindenging bumi, nduwèni kalungguhan kang biyèn wus diparingaké marang Iblis minangka kerub kang nutupi. Lumantar para makhluk suci kang ngubengi dhamparé, Gusti njaga sesambungan kang tanpa pedhot karo para pandhudhuking bumi. Lenga emas iku nglambangaké sih-rahmat kang déning Gusti Allah dienggo njaga supaya lampu-lampuné para pracaya tansah kacukupi, supaya aja nganti kedhip-kedhip lan banjur mati. Saupama ora amarga lenga suci iki kauncalaké saka swarga lumantar pawartosing Rohé Allah, sarana-sarananing piala mesthi bakal nguwasani manungsa sakabèhé.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Allah dipaélokaké nalika kita ora nampani pawartos-pawartos kang Panjenengané kirimaké marang kita. Mangkono kita nampik lenga emas kang badhé Panjenengané curahaké menyang jiwa kita supaya bisa katularaké marang wong-wong kang ana ing pepeteng. Nalika swara panggilan mau rawuh, ‘Lah, pengantèn lanang teka; metua kowe kanggo nemoni dhèwèké,’ wong-wong kang durung nampani lenga suci, kang durung ngreksa sih-rahmat Kristus ana ing sajroning atiné, bakal manggihaké, kaya para prawan gemblung, yèn wong-wong mau ora siyap kanggo nemoni Gustiné. Ana ing awaké dhéwé, wong-wong mau ora nduwèni kakuwatan kanggo olèh lenga iku, lan uripé dadi remuk. Nanging manawa Roh Suci Allah dipun nyuwun, manawa kita nyuwun kanthi temen, kaya déné Musa naté nyuwun, ‘Tuduhna kamulyanPaduka marang kawula,’ katresnané Allah bakal kawutahaké ing sajroning ati kita. Liwat pipa-pipa emas, lenga emas bakal dikomunikasèkaké marang kita. ‘Dudu marga saka kakuwatan, utawa marga saka daya, nanging marga saka Roh-Ku, pangandikané Pangéran sakèhé wadya.’ Kanthi nampani sinar-sinar padhang saka Srengéngé Kabeneran, para putrané Allah padha madhangi kaya pepadhang ana ing jagad.” Review and Herald, July 20, 1897.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.
Wektu panyegelan tumrap satus patang puluh papat ewu diwiwiti tanggal 11 September 2001, lan iku nggambarake rong mangsa panggodhèn. Kang kapisan yaiku panggodhèn pungkasan tumrap pasamuwan Advent Dina Kaping Pitu Laodikia, lan kang kapindho yaiku tumrap wong-wong kang dadi subyek pasemon bab sepuluh prawan. Supaya dadi prawan kang wicaksana utawa kang bodho, kabèh para prawan iku kudu ngalami sawiji mangsa tundha.
In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.
Ing sajarah Millerit, mangsa tundha diwiwiti kanthi tekané malaékat kapindho, kang dumadi ing kuciwane pisanan. Ing titik iku wong-wong Protestan, kang dadi umat pilihaning Allah miturut prejanjian lawas, dipunliwati. Ing tanggal 18 Juli 2020, umat pilihan miturut prejanjian lawas dipunliwati, lan proses pangujian kang dumadi sajroning mangsa tundha ing sajarah Millerit wiwit kaulang maneh. Pesen Panguwuh Tengah Wengi banjur dikembangaké ing sajarah Millerit, kaya déné sapunika ugi sami dipunkembangaké. Nalika pesen punika sampun tekan kanthi kebak ing pakempalan kémah Exeter, katuduhaké sinten ingkang kagungan pesen (lenga) lan sinten ingkang mboten kagungan. Umat pilihan miturut prejanjian lawas ing salah siji sajarah punika ingkang kapisan dipun uji lan dipunliwati.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.
“‘Manah anyar bakal Dakparingaké marang kowé lan roh anyar bakal Daktanduraké ana ing batinmu.’ Aku pracaya kanthi saresmining manahku yèn Rohing Allah lagi ditarik saka donya, lan wong-wong sing wis nampa pepadhang gedhé lan kesempatan-kesempatan, nanging ora migunakaké iku kanthi becik, bakal dadi sing kapisan ditinggal. Wong-wong mau wis ndadèkaké Rohing Allah susah nganti lunga. Pakaryan Iblis ing wektu saiki, nalika nggarap manah-manah, pasamuwan-pasamuwan, lan bangsa-bangsa, kuduné nggugah kagèt saben wong sing nyinaoni ramalan. Pungkasan wis cedhak. Muga-muga pasamuwan-pasamuwan kita padha tangi. Muga-muga daya pangowahan saka Allah kaalaman ing manah saben anggota siji-sijiné, banjur kita bakal nyumurupi obahing Rohing Allah kang jero. Pangapura dosa waé dudu siji-sijiné asil saka patining Gusti Yésus. Panjenengané nindakaké kurban kang tanpa wates, ora mung supaya dosa bisa disingkiraké, nanging uga supaya kodrat manungsa bisa dipulihaké, dipaès manèh, dibangun manèh saka karusakané, lan digawe pantes tumrap ngarsané Allah.” Selected Messages, buku 3, 154.
In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.
Ing salah siji saka rong mangsa pengujian iku, wong-wong kang nampik pawarta sing wus kabukak segelé nampa panggawéan kasasar kang rosa saka Paulus.
“It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Iku prakara kang nggegirisi manawa kita nganggep entheng kayektèn kang wis ngyakinaké pangerten kita lan nyentuh ati kita. Kita ora bisa tanpa ukuman nampik pepènget-pepènget kang diparingaké Allah marang kita marga saka sih-rahmat-Nya. Ana sawijining pawarta kang diutus saka swarga marang jagad ing jamané Nuh, lan kaslametané manungsa gumantung marang cara wong-wong mau nampani pawarta iku. Amarga padha nampik pepènget iku, Roh Allah banjur ditarik saka bangsa kang dosa iku, lan padha sirna katumpes déning banyu banjir. Ing jamané Abraham, sih-rahmat wis ora ngéyubaké panyuwunané manèh marang para pedunung Sodom kang luput, lan kajaba Lot bebarengan karo bojoné lan anaké wadon loro, kabèh padha katumpes déning geni kang kaudhunaké saka swarga. Mangkono uga ing dina-dina Kristus. Putraning Allah ngandika marang wong-wong Yahudi ing generasi iku kang ora pracaya, ‘Omahmu bakal katinggal suwung kanggo kowé.’ Nalika mirsani tumuju marang dina-dina wekasan, kakuwatan kang tanpa winates iku uga mratélakaké, ngenani wong-wong kang ‘ora nampani katresnan marang kayektèn, supaya padha kaslametaké,’ ‘Mulané Allah bakal ngutus marang wong-wong mau kasasar kang rosa, supaya padha pracaya marang goroh: supaya kabèh padha kaukum, yaiku wong-wong kang ora pracaya marang kayektèn, nanging remen marang piala.’ Nalika padha nampik piwulang-piwulang saka Sabdané, Allah narik Roh-Nya, lan nglilakaké wong-wong mau marang pangapusan kang padha tresnani.” Early Writings, 46.
We will continue this study in the next article.
Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.