In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Ing bab sewelas kitab Wahyu, saksi loro iku kaangkat munggah menyang swarga minangka panji pratandha ing “jam kang padha” nalika “saprasapuluh péranganing kutha” ambruk. Ing jam iku “bilai kang kapindho wus kliwat; lan lah, bilai kang katelu teka kanthi énggal.” Islam iku kalasangka kapitu lan bilai kang katelu sing teka ing “jam” lindhu “angger-angger dina Minggu.”
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Lan wong-wong mau krungu swara gedhé saka swarga, ngandika marang wong-wong mau, “Munggaha mréné.” Banjur wong-wong mau munggah menyang swarga ana ing méga; lan mungsuh-mungsuhé padha ndeleng wong-wong mau. Ing wektu iku uga ana lindhu gedhé, lan saprasepuluh kutha iku rubuh, lan ana pitung èwu wong mati déning lindhu mau; lan para sisane padha kataman wedi banget, lan padha ngluhuraké Allahé swarga. Bilai kang kapindho wis kliwat; lan lah, bilai kang katelu rauh bakal teka. Banjur malaékat kang kapitu muni kalasangkane; lan ana swara-swarga gedhé ing swarga, padha ngandika, “Karajan-karajaning jagad iki wus dadi karajané Gusti kita lan Kristusé; lan Panjenengané bakal ngrasuk pamaréntahan ing salawas-lawasé.” Lan para pinituwa patlikur, kang padha lenggah ana ing ngarsané Allah ing dhampar-dhamparé, padha sujud nganti rai tumungkul ing bumi, lan nyembah marang Allah, ngandika, “Dhuh Pangéran Allah Kang Mahakwasa, kawula sami matur nuwun dhumateng Paduka, yaiku Panjenengan kang ana, kang wus ana, lan kang bakal rawuh; awit Paduka sampun ngasta pangwasa Paduka kang ageng, lan sampun ngrasuk pamaréntahan. Lan para bangsa padha nepsu, lan bebendu Paduka wus rawuh, mengkono uga wektuné wong mati supaya padha diadili, lan supaya Paduka maringi ganjaran marang para kawula Paduka, para nabi, lan para suci, lan wong-wong kang wedi marang asma Paduka, kang cilik lan kang gedhé; sarta supaya Paduka numpes wong-wong kang numpes bumi.” Banjur Padalemané Allah kabuka ana ing swarga, lan ing Padalemané iku katon Pethining Prejanjiané; lan ana kilat-kilat, swara-swara, gludhug-gludhug, lindhu, lan udan ès gedhé. Wahyu 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
Loro seksi mau munggah menyang swarga ana ing sajroning méga, kang kanthi profètis makili sawijining golongan malaékat. Kaya sing wis kasebut sadurungé ing artikel-artikel iki lan kaya sing kacathet ing Tabel-tabel Habakuk, Sister White nerangaké yèn nalika pesen-pesen siji-siji kang dipralambangaké minangka malaékat kapisan, kapindho, lan katelu lumebu ing sajarah profètis, pesen-pesen mau digambarake minangka malaékat tunggal; nanging pesen Babak Tengah Wengi digambarake déning akèh malaékat. Loro seksi iku kaangkat munggah menyang swarga nalika padha martakaké pesen Babak Tengah Wengi déning sawijining wadya bala malaékat; mulané padha kaangkat menyang swarga “ana ing sajroning méga.”
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Nalika meh tekan pungkasaning pawartosé malaékat kapindho, aku mirsani sawijining pepadhang gedhé saka swarga sumunar marang umaté Allah. Soroting pepadhang iku katon padhang kaya srengéngé. Lan aku krungu swarané para malaékat nguwuh, ‘Lah, Sang Pangantèn Lanang rawuh; metua kowe kanggo manggihi Panjenengané!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Iki iku sesambat ing tengah wengi, kang bakal maringi kakuwatan marang piwelinging malaékat kapindho. Para malaékat diutus saka swarga kanggo nggugah para suci sing kendho semangate lan nyawisake wong-wong mau tumrap pakaryan gedhé kang ana ing ngarepe. Wong-wong sing paling pinunjul kaprigelane dudu kang kapisan nampani piweling iki. Para malaékat diutus marang wong-wong sing andhap-asor lan setya, lan ndhesek wong-wong mau supaya nglairake sesambat, ‘Lah, Sang Manten Kakung rawuh; metua kowe padha marani Panjenengane!’ Wong-wong kang kapercayan nyuarakake sesambat iku banjur enggal tumindak, lan kanthi kakuwataning Roh Suci nglantarake piweling mau, sarta nggugah para sadulur padha kang kendho semangate. Pakaryan iki ora mapan ing kawicaksanan lan pamulanganing manungsa, nanging ing kakuwataning Allah, lan para suci Panjenengane kang krungu sesambat iku ora bisa nahan. Wong-wong kang paling rohani nampani piweling iki luwih dhisik, lan wong-wong kang biyèn mimpin ing pakaryan iku dadi kang pungkasan nampani lan mbiyantu nggedhekake sesambat, ‘Lah, Sang Manten Kakung rawuh; metua kowe padha marani Panjenengane!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Nalika jamé lindhu, kang ngrusak saprasepuluhing kutha, pitung èwu wong dipatèni. Lindhu iku yaiku hukum Minggu ing Amérika Sarékat. Ing ramalan, kutha iku karajan, lan Amérika Sarékat iku saprasepuluhing karajan saka sepuluh raja ing Wahyu 17. Amérika Sarékat dirubuhaké déning lindhu saka hukum Minggu lan ora dadi karajan kaping nem saka ramalan Alkitab manèh, banjur ngalami transendhènsi dadi raja utama saka sepuluh raja, yaiku karajan kaping pitu saka ramalan Alkitab, kang bakal sarujuk masrahaké karajané marang kapausan, yaiku kang kaping wolu, kang asalé saka kang pitu.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Lan sungu sapuluh kang kokdeleng iku sepuluh ratu, kang durung nampani karajan; nanging bakal nampani pangwasa kaya para ratu sajroning sajam bebarengan karo kewan mau. Wong-wong iku saiyeg saeka praya, lan bakal masrahake kakuwasan lan kasektene marang kewan mau. Wong-wong iku bakal perang nglawan Sang Cempe, lan Sang Cempe bakal ngalahake wong-wong mau; amarga Panjenengane iku Gustine para gusti, lan Ratune para ratu; lan wong-wong kang ana bebarengan karo Panjenengane iku katimbalan, lan kapilih, lan setya. Panjenengane banjur ngandika marang aku: Banyu-banyu kang kokdeleng, ing papan kang didheggoni sundel iku, iku para bangsa, lan wong akeh, lan para nagara, lan basa-basa. Lan sungu sapuluh kang kokdeleng ana ing kewan mau, wong-wong iku bakal sengit marang sundel mau, lan bakal ndadekake dheweke tanpa apa-apa lan wuda, lan bakal mangan daginge, lan ngobong dheweke nganggo geni. Awit Gusti Allah wus nandurake ing sajroning atine supaya nindakake karsane, lan supaya padha sarujuk, lan masrahake karajane marang kewan mau, nganti pangandikane Gusti Allah kalakon. Lan wong wadon kang kokdeleng iku kutha gedhe iku, kang mrentah para ratu ing bumi. Wahyu 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Sepuluh raja saka Perserikatan Bangsa-Bangsa “sarujuk” kanggo “nyerahake” “karajan”-é ing saindenging jagad “marang kéwan mau.” Wong-wong mau “duwé pikiran siji,” padha kaya nalika “rembugan bebarengan kanthi sarujuk,” ing Jabur wolung puluh telu. Ahab iku raja saka sepuluh taler, sing nindakaké sesambungan ora sah, yaiku laku jina, karo sundel saka Tirus ing Yesaya rong puluh telu. Sesambungan ora sah antarane Ahab lan Izebel minangka pralambang tumrap sesambungan ora sah antarane Herod lan Herodias ing jamané Élia, kang diwakili déning Yohanes Pambaptis. Herod iku wakil saka Kakaisaran Romawi, kang ing Daniel pitu, Kakaisaran Romawi dumadi saka sepuluh sungu. Sepuluh sungu mau dipralambangaké déning karajané Ahab sing dumadi saka sepuluh taler, lan loro-loroné padha maringi paseksi tumrap sepuluh raja saka Perserikatan Bangsa-Bangsa. Kanthi Ahab lan Herod makili nagara ing sesambungan-sesambungan ora sah mau, perané wong-wong mau yaiku nindakaké panganiaya marang para bidah kanggo sundel saka Tirus, kang ngidungaké lagu-laguné ing pungkasaning pitung puluh taun pralambang.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Para ratu lan para panguwasa lan para gubernur wis nancepaké ing awaké dhéwé tandha antikristus, lan dilambangaké minangka naga kang lunga arep ngayahi perang nglawan para suci—yaiku wong-wong kang netepi pepakoné Allah lan kang nduwèni pracaya marang Gusti Yésus.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Nalika hukum Minggu ditetepake, kéwan bumi mandheg mrentah minangka karajan kaping enem ing wangsit Kitab Suci, awit lagi waé nindakaké sundal karo Izebel, banjur njupuk pimpinan Perserikatan Bangsa-Bangsa. Sawisé kuwi, kéwan iku meksa saindenging jagad supaya ngadegaké reca kéwan sing nyakup jagad kabèh, kaya déné sadurungé padha wis kasil nindakaké iku ing nagarané nalika hukum Minggu.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Lan iya nasaraké wong-wong kang manggon ana ing bumi lumantar mujijat-mujijat kang diparingaké kuwasa marang dhèwèké supaya ditindakaké ana ing ngarsané kéwan iku; kanthi ngandika marang wong-wong kang manggon ana ing bumi, supaya padha gawé reca tumrap kéwan iku, kang wis nandhang tatu déning pedhang, nanging isih urip. Lan dhèwèké diparingi kuwasa kanggo maringi napas urip marang reca kéwan iku, supaya reca kéwan iku bisa ngandika, lan njalari supaya sakehé wong kang ora gelem nyembah reca kéwan iku dipatèni. Lan dhèwèké njalari kabèh wong, cilik lan gedhé, sugih lan mlarat, wong mardika lan abdi, supaya padha nampa tandha ana ing tangan tengené, utawa ana ing bathuké: Lan supaya ora ana wong siji waé kang bisa tuku utawa adol, kajaba wong kang duwé tandha iku, utawa jeneng kéwan iku, utawa cacahe jenengé. Wahyu 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
Ahab, Herod, sapuluh ratu saka Kakaisaran Romawi lan sapuluh ratu saka United Nations nggambarake naga kang lunga arep perang nglawan para suci, awit tansah gandhèkané Izebel kang nindakaké panganiaya marang wong-wong kang déning Izebel dianggep minangka bidah.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Mangkono déné naga iku, utamané, nglambangaké Sétan, nanging ing teges kapindho, iku minangka pralambang Roma kafir.” The Great Controversy, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Nalika ana lindhu ing hukum Minggu, ana “pitung ewu” wong sing “tiwas.” Ing Daniel pasal sewelas ayat patang puluh siji, “akeh wong kang katumpes.” Wong-wong sing katumpes nalika hukum Minggu rawuh iku yaiku wong-wong Advent Hari Ketujuh Laodikia sing durung nyawisake awake tumrap krisis iku. Cacah “pitung ewu” nggambarake sisa umat Allah. Allah ngandika marang Élia, ing mangsa krisis ing Gunung Karmèl, kang nggambarake krisis hukum Minggu, manawa ana “pitung ewu ing Israèl” sing durung nyungkemi dhengkul marang Baal. Rasul Paulus maringi katrangan bab iki.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Mulané aku kandha: Apa Allah wus nyisihaké umaté? Ora pisan-pisan. Awit aku uga wong Israèl, saka turuné Abraham, saka taler Benyamin. Allah ora nyisihaké umaté kang wis dingertèni sadurungé. Apa kowé ora ngerti apa kang dipangandikakaké déning Kitab Suci bab Élia? kepriyé dhèwèké nyenyuwun marang Allah nglawan Israèl, mangkéné: Gusti, para nabi Paduka wis dipatèni déning wong-wong mau, misbyah-misbyah Paduka wis dibubrak; lan aku mung kari dhéwékan, lan wong-wong mau nggolèki nyawaku. Nanging apa pangandikaning wangsulan Allah marang dhèwèké? Aku wis nyisihaké kanggo Aku dhéwé pitung èwu wong lanang, kang ora sujud nyembah reca Baal. Mangkono uga ing jaman saiki isih ana turahan miturut pilihaning sih-rahmat. Rum 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Tembung “pitung ewu” makili sawijining turahaning umaté Allah, nanging konteks ing ngendi wong-wong mau kaidentifikasi kanthi pralambang kudu digatekaké. Wong-wong sing katumpes déning lindhu ing hukum Minggu iku yaiku turahan saka wong-wong Advent Dina Kaping Pitu sing ora setya, sing ing kono lan ing wektu iku, kasandera déning Babil rohani modern. Ing sajarah kenabian Israèl kuna sing harfiah, nalika Babil ngrusak Yérusalèm kaping pindho saka telung kaping, ana sawijining turahan “pitung ewu” wong “prakosa” “saka nagara iku” sing digawa dadi tawanan.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Lan dheweke nggawa Yoyakhin menyang Babil, uga biyung ratu, para garwaning ratu, para punggawané, lan para priyagunging nagara; wong-wong mau kabèh digawa menyang pambuwangan saka Yerusalem menyang Babil. Lan sakèhé para wong gagah prakosa, yaiku pitu éwu, sarta para tukang lan pandhé besi sèwu, kabèh wong kang kuwat lan pantes kanggo perang, iya wong-wong mau digawa dadi tawanan déning ratu Babil menyang Babil. Lan ratu Babil ngangkat Mattanya, pakliké Yoyakhin, dadi ratu nggantèni dhèwèké, sarta ngowahi jenengé dadi Zedekia. 2 Para Raja 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Sawisé para wong gagah prakosa ing Yérusalèm kasirnakaké déning lindhuing angger-angger Minggu, “bilai katelu teka kanthi enggal. Lan malaékat kapitu banjur muni kalasangkane.” Bilai katelu iku yaiku kalasangka kapitu kang dimunèkaké déning malaékat kapitu. Ing “jam” lindhu “angger-angger Minggu” iku—Islam nyerang!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Salah siji saka ciri utama Islam ing bilai kapisan lan kapindho yaiku kasunyatan sajarah manawa cara perangé béda karo taktik perang kang lumrah ditindakake sajroning sajarah nalika wong-wong mau nggenepi peran kenabianné. Cara perangé yaiku nyerang kanthi ndadak lan ora kinira. Tembung “assassin” asalé saka pakulinan para prajurit Islam ing mangsa sajarah iku. Serangané padha kaya Kamikaze Jepang ing Perang Donya Kapindho. Para prajurit Islam ngarep-arep bakal mati nalika matèni sasarané. Awit saka iku, sawijining pakulinan kang lumrah tumrap para prajurit yaiku nyawisaké awak kanggo pati kanthi ngombé hashish nganti mendem sadurungé nyerang, supaya bisa nyuda rasa wedi marang pati. Nalika wong-wong mau nyerang korbané, serangan iku dumadakan lan ora kinira, lan gumantungé marang hashish kanggo nggayuh kahanan batin kang dikarepaké, digandhèngaké karo serangan kang rahasia, mbentuk dhasar etimologis tembung “assassin,” amarga gandhèngané karo tembung hashish.
The third woe and the seventh trumpet “cometh quickly.”
Bilai kang katelu lan kalasangka kapitu “rawuh enggal.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Mangkono uga, ing tanggal 22 Oktober 1844, utusaning prejanjian rawuh “ndadak” menyang padalemané. Sadhèrèk White nerangaké “kadadakan” rawuhipun utusaning prejanjian, sing tegesé bilih rawuhipun punika “ora diarep-arep.” Mulane kabèh patang “rawuh” sing katetepaké kaleksanan ing tanggal 22 Oktober 1844 mau kabèh padha ora diarep-arep lan ndadak.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Rawuhipun Sang Kristus dados Imam Agung kita dhateng papan ingkang Mahasuci, kagem panyucèkaning pasamuwan suci, kados ingkang kauningakên wontên ing Daniel 8:14; rawuhipun Putraning manungsa dhateng Sang Sepuhing Dina, kados ingkang kapratélakakên wontên ing Daniel 7:13; lan rawuhipun Gusti dhateng padalemanipun, ingkang sampun kinandhakakên déning Maleakhi, punika sadaya minangka katerangan bab prastawa ingkang sami; lan punika ugi kaanggé nggambaraken rawuhipun pangantèn kakung dhateng palakrama, kados ingkang dipunandharakên déning Sang Kristus wontên ing pasemon bab sepuluh prawan, wontên ing Matius 25.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Pasemon bab sepuluh prawan maujud maneh nganti saben tembunge, mula kabèh papat “rawuh” sing kasembadan tanggal 22 Oktober 1844, uga bakal kasembadan maneh nganti saben tembunge ing wektu lindhu kang dadi hukum Minggu. Nalika menehi katrangan bab pasemon para prawan, Sister White nambah paseksi marang bukti sing nandhani sipat dumadakan lan ora kinira-kira sing dilambangaké ing lindhu hukum Minggu, yaiku panggenepan kang sampurna saka Pambengoking Wengi Tengah.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Watak kapacak lumantar sawijining krisis. Nalika swara kang temen lan sregep ngumandhang ing tengah wengi, ‘Lah, pengantèn lanang rawuh; metua sira kanggo methukaké dhèwèké,’ para prawan kang padha turu padha tangi saka panggonan turuné, lan banjur katon sapa waé kang wis ndadèkaké panyawis tumrap prastawa iku. Kaloro golongan iku padha kaget tanpa siyaga, nanging siji wis siyap tumrap kaanan darurat, déné sijiné ketemu tanpa panyawis. Watak kapacak déning kaanan. Kaadaan darurat ngetokaké logam sejati saka watak. Sawijining bilai kang dumadakan lan ora dikira-kira, kasusahan merga kapitunan, utawa krisis, sawijining lelara utawa kasangsaran kang ora diarep-arep, samubarang kang ndadèkaké nyawa adhep-adhepan karo pati, iku bakal ngetokaké kasunyatan batin saka watak. Bakal kabuktèkaké apa ana pracaya kang sejati marang janji-janji ing sabdané Allah utawa ora. Bakal kabuktèkaké apa nyawa iku disangga déning sih-rahmat utawa ora, apa ana lenga ana ing wadhah bebarengan karo damar.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Mangsa-mangsa pacoban tumeka marang saben wong. Kadospundi kita tumindak nalika wonten ing sangandhaping pacoban lan pangujining Allah? Menapa pelita kita dados mati? utawi kita taksih njagi supados tetep murub? Menapa kita sampun siyap ngadhepi saben kaanan darurat lumantar sesambetan kita kaliyan Panjenenganipun ingkang kebak sih-rahmat lan kayekten? Gangsal prawan ingkang wicaksana boten saged maringi watakipun dhateng gangsal prawan ingkang bodho. Watak kedah kabentuk déning kita piyambak minangka pribadi-pribadi.” Review and Herald, October 17, 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Nalika ana lindhuing undhang-undhang Minggu, Amérika Sarékat mandheg dadi karajan kaping nem ing ramalan Kitab Suci. Sisaning wong pitung éwu Adventis Laodikia sing durung nyawisaké awaké kanggo krisis, bakal nduduhaké watak sing wis siyap nampani tandha kéwan galak. Banjur Islam dumadakan rawuh kanthi tanpa kinira, awit “bilai katelu enggal rawuh” nalika “malaékat kapitu” muni!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
Patang “rawuhipun” ingkang kabèh kaleksanan ing tanggal 22 Oktober 1844 lajeng dipunwangsulaken malih. Rawuhipun ingkang kapisan nandhani kawiwitanipun pangadilan, minangka panggenapanipun Daniel wolung ayat patbelas. Menika netepaken pawartosipun malaékat ingkang kapisan, ingkang ngumumaken bilih “wektu” pangadilanipun sampun dumugi. Panggenapan punika dados pralambang tumrap “wektu” lindhu, ingkang kawiwitan wonten ing angger-angger Minggu, lan punika “wektu” nalika Islam nggawa “pangadilanipun” tumrap Amérika Sarékat amargi dipunleksanakakenipun angger-angger Minggu.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Utusan prejanjian ing Malakhi pasal telu rawuh kanthi dadakan menyang padaleman suci kang wus Panjenengané wungokaké sajroning patang puluh nem taun, wiwit taun 1798 tekan 1844, kanggo lumebu ing prejanjian karo para “Lewi” saka sajarah Millerite. Nalika lindhuing angger-angger Minggu kelakon, utusan prejanjian iku rawuh kanthi dadakan kanggo lumebu ing padaleman suci balung-balung garing wong mati kang kawungokaké manèh, kanggo lumebu ing prejanjian karo para “Lewi” saka sajarah satus patang puluh papat ewu.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Nalika lindhuing undhang-undhang Minggu, Putraning manungsa rawuh marang Sang Rama kanggo nampa karajan minangka kasampurnaning Daniel pitu ayat telulas, kaya déné Panjenengané wus nindakaké iku ing tanggal 22 Oktober 1844, awit ing “jam” lindhu iku ana “swara-swara ing swarga,” kang ngumumaké manawa “karajan-karajaning jagad iki wus dadi karajané Pangéran kita lan Sang Kristus kagungané; lan Panjenengané bakal mrentah ing salawas-lawasé, tanpa wekasan. Lan para pinituwa patlikur, kang lenggah ana ing ngarsané Gusti Allah ing dhampar-dhamparé, padha sujud sumungkem lan nyembah Gusti Allah, Pangandikané: Dhuh Gusti Allah Kang Mahakwasa, kawula sami munjuk panuwun dhumateng Paduka, ingkang wonten, ingkang wus wonten, lan ingkang badhé rawuh; awit Paduka sampun ngagem kakiyatan Paduka ingkang ageng, lan sampun jumeneng dados Raja.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
Ing sajroning wektuning lindhu, nalika pangadilan Panjenengané wis rawuh, lan saksi loro, sing sadurungé wis kawungokaké urip manèh saka dalan panggonan wong-wong mau dipatèni, padha ngadeg. Banjur, kados tentara gedhé kang rosa, wong-wong mau kaangkat munggah menyang swarga, déné sésa pitung éwu Adventis Laodikia padha disirnakaké. Gandum kang wicaksana ing kana lan nalika iku uga wis kapisah saka ilalang kang bodho. Kristus banjur nampi Kratoné, lan kalasangka kapitu muni, kang uga bilai kaping telu, kang rawuh kanthi dadakan lan ora kinira-kira, lan banjur “para bangsa” padha “nesu, lan bebenduning Paduka wis rawuh.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Nggugah bebenduning bangsa-bangsa iku minangka peran kenabian Islam, lan iku diwiwiti ing wektuning lindhu lan lumaku terus nganti pungkasane mangsa kasempataning manungsa lan pitu pageblug pungkasan, kang kaandharake déning tembung, “bebendu Paduka sampun rawuh.” Ing antarané ukum Minggu ing Amérika Sarékat lan pungkasane mangsa kasempatan, nalika bebenduning Allah kawejangaké lumantar pitu pageblug pungkasan—bilai katelu, sawijining pralambang Islam; slompret kapitu, sawijining pralambang Islam; lan nggugah bebenduning bangsa-bangsa, sawijining pralambang Islam;—iku nyedhiyakaké telung seksi pralambang manawa piwulang Babag Tengah Wengi iku minangka kasampurnaning tekane Islam ing wektu ukum Minggu.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Kados ta ing wiwitaning gerakan Millerit, pawarta Midnite Cry iku minangka pambeneran tumrap pratandha wektu kang kabukten ora kaleksanan. Ing sajarah Millerit, kegagalan iku dumunung ing prakara kang dipratelakake bakal kelakon. Ing sajarah Millerit ing wiwitan, golongan Filadelfia ngaturake pratandha wektu kang kabukten ora kaleksanan, awit Gusti Allah nahan asta Panjenengane ngungkuli sawijining kaluputan ing bagan taun 1843.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
Ing gerakan Laodikia ing pungkasaning Future for America, Gusti Allah ora naté nyawisaké asta-Né kanggo nutupi kalepatan mau. Iku tangan manungsa kang nutupi kayektèn manawa wektu ora kena dienggo manèh ing panrapan kenabian. Tangan manungsa nggambarake pakaryan manungsa.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Ing gerakan pungkasan saka wong satus patang puluh papat ewu, kaluputan ing nerapake wektu iku dosa, awit penerapan wektu sunnat iku ora kena dienggo maneh. Penerapan wektu kang dosa iku dilambangaké déning Musa nalika ora nggatèkaké dhawuhé Allah supaya nyunat anaké lanang, lan uga dilambangaké déning Uza nalika ora nggatèkaké dhawuhé Allah yèn mung para imam kang oleh nyekel pethi prajanjian. Dudu karsané Pangéran manawa salah siji saka tumindak dosa utawa kalalènan kuwi kelakon déning umaté Allah. Dosa mung nduwèni siji teges, yaiku panerak marang angger-angger. Musa nerak angger-anggeré Allah bab sunat, Uza nerak angger-anggeré Allah bab papan suci, lan gerakan iki nerak angger-angger sunnaté Allah. Israèl jaman kuna kapasrahaké dadi panyimpening angger-anggeré Allah, lan gerakan Adven ing wiwitan lan pungkasané uga kapasrahaké dadi panyimpening kayektèn-kayektèn sunnaté Allah.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Sajroning kasangsaranipun, Zipporah sanalika nindakaken piyambak tumindak nyunat putranipun, kanthi mekaten nggambaraken pamratobat ingkang kedah enggal dipratelakaken déning para ingkang kagayut ing gerakan punika marga saking pasifitas dosa, yaiku ngénggèni panyandhingan unsur wekdal kaliyan pekabaran punika. Mekaten ugi Dawud nduduhaken pamratobat ingkang abot tumrap tumindaking Uzzah. Manawi gerakan punika mbantah bilih panganggén unsur wekdal wonten ing ramalan tanggal 18 Juli 2020 punika kanthi satunggal cara leres, bilih piye kemawon punika karsanipun Allah, punika sami kemawon kaliyan mbantah bilih Musa lan Zipporah satemenipun boten prelu netepi dhawuh-dhawuh Allah ingkang cetha, lan bilih Allah satemenipun boten nggatèkaken punapa Uzzah ndemèk pethi prajanjian punika. Tanggal 18 Juli 2020 punika satunggaling ramalan palsu, lan unsur ingkang palsu punika inggih unsur wekdal.
These truths will be explored further in the next article.
Kasunyatan-kasunyatan punika badhé dipunrembag langkung jero malih wonten ing artikel salajengipun.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Gusti wis nedahaké marang aku yèn piwulang malaékat katelu kudu lunga, lan kudu dipratelakaké marang para putraning Gusti sing kasebar, lan yèn piwulang iku aja digantungaké marang wektu; awit wektu ora bakal dadi ujian manèh. Aku weruh yèn sawetara wong lagi nampa geger semangat palsu sing muncul saka martakaké wektu; déné piwulang malaékat katelu iku luwih kuwat tinimbang apa sing bisa diwènèhaké déning wektu. Aku weruh yèn piwulang iki bisa madeg ana ing dhasaré dhéwé, lan yèn piwulang iki ora mbutuhaké wektu kanggo nguwataké, lan yèn piwulang iki bakal lumaku kanthi kakuwatan kang gedhé, lan nindakaké pakaryané, lan bakal dirampungaké kanthi kabeneran.” Experience and Views, 48.