The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Tlhonggya khawboeithai leh Advent hriatthawh chhungah Rome hmanga hmuhchhuah zawng zawng hmasa zawngte nena ka thil thlen duh hnuaihnung ber chu Joel cabu a ni. Chumi khawboeithai chu September 11, 2001 hnuaah a thleng a, chumi hun lai dinhmunte chu ngaihtuah lova chuan thil tihfinfiahna hriatthiam har deuh pahnihkhat te chu bo hle mai thei ang. Chumi dinhmunte chu a thlengna hmunah dah fel nan Millerite chanchin chu ngaihtuah a ngai. August 11, 1840-ah Thupuan bung 9, chang 15-a hun hrilhlâwkna chu a famkim.

And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

Lalu keempat-empat malaikat itu pun dilepaskan, yang telah disediakan untuk saat, hari, bulan dan tahun itu, untuk membunuh sepertiga daripada manusia. Wahyu 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

आयातले “एक घण्टा, र एक दिन, र एक महिना, र एक वर्ष” लाई तीन सय एकान्नब्बे वर्ष र पन्ध्र दिनका बराबर ठहराउँछ। इस्लाम शक्तिमा उदित भई रोमको विरुद्ध युद्ध ल्याउँदा ती चार स्वर्गदूतहरूले प्रतिनिधित्व गरेका थिए, जसको आरम्भ जुलाई 27, 1449 मा भयो। आरम्भिक बिन्दु एक सय पचास वर्षको अर्को समय-भविष्यवाणीको समाप्ति-बिन्दु प्रयोग गरेर निर्धारण गरिएको थियो। एक सय पचास वर्षको पहिलो समय-भविष्यवाणी पहिलो हायको इतिहासमा प्रस्तुत गरिएको थियो, जुन प्रकाश अध्याय नौको पाँचौँ तुरही पनि हो। जब एक-सय-पचास-वर्षको भविष्यवाणी जुलाई 27, 1449 मा समाप्त भयो, तब हामी अहिले विचार गरिरहेको समय-भविष्यवाणी सुरु भयो, र तीन सय एकान्नब्बे वर्ष र पन्ध्र दिनपछि त्यो भविष्यवाणी अगस्त 11, 1840 मा समाप्त भयो।

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

William Miller ဟာ ဗျာဒိတ်ကျမ်း အခန်း ၉ မှ အာဏာစက်များကို အစ္စလာမ်ဟု နားလည်ခဲ့ပြီး၊ 1840 ခုနှစ် ဩဂုတ် 11 ရက်မတိုင်မီ Millerite တစ်ဦးဖြစ်သော Josiah Litch သည် 1840 ခုနှစ်တွင် Ottoman Supremacy သည် ရပ်စဲသွားမည်ဟု ဖော်ပြသော ပရောဖက်ပြုချက်အပေါ် အခြေခံ၍ ခန့်မှန်းချက်တစ်ရပ်ကို ထုတ်ဖော်တင်ပြခဲ့သည်။ 1840 ခုနှစ် ဩဂုတ် 11 ရက်မတိုင်မီ ဆယ်ရက်အလိုတွင် Litch သည် မိမိ၏ ခန့်မှန်းချက်ကို ပိုမိုတိကျအောင် ပြင်ဆင်၍ အသစ်ပြန်တင်ပြကာ ပရောဖက်ပြုချက် ပြည့်စုံမည့် နှစ်ကိုသာမက ထိုနှစ်၊ ထိုရက်၊ ထိုလကိုပါ အတိအကျ ဖော်ထုတ်ပြခဲ့သည်။ ဖြစ်ရပ်သည် ပြည့်စုံသွားသောအခါ Litch ၏ ခန့်မှန်းချက်သည် Millerites များ၏ ဘာသာရေးလောကအပေါ် မည်သို့သော သက်ရောက်မှုရှိခဲ့သည်ကို Sister White က မှတ်ချက်ပြုထားသည်။

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Pada tahun 1840, satu lagi penggenapan nubuat yang luar biasa membangkitkan minat yang meluas. Dua tahun sebelumnya, Josiah Litch, salah seorang pendeta terkemuka yang mengkhotbahkan kedatangan kedua, telah menerbitkan suatu penafsiran atas Wahyu 9, yang meramalkan kejatuhan Kekaisaran Utsmaniyah. Menurut perhitungannya, kuasa ini akan ditumbangkan... pada tanggal 11 Agustus 1840, ketika kuasa Utsmaniyah di Konstantinopel dapat diharapkan akan dipatahkan. Dan saya percaya, hal ini akan terbukti demikian adanya.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Pada waktu yang tepat sebagaimana telah ditentukan, Turki, melalui para dutanya, menerima perlindungan kuasa-kuasa sekutu Eropa, dan dengan demikian menempatkan dirinya di bawah kendali bangsa-bangsa Kristen. Peristiwa itu dengan tepat menggenapi nubuat tersebut. Ketika hal ini diketahui, banyak orang menjadi yakin akan kebenaran asas-asas penafsiran nubuatan yang dianut oleh Miller dan rekan-rekannya, dan suatu dorongan yang luar biasa diberikan kepada gerakan Advent. Orang-orang terpelajar dan berkedudukan bergabung dengan Miller, baik dalam memberitakan maupun dalam menerbitkan pandangan-pandangannya, dan dari tahun 1840 sampai 1844 pekerjaan itu dengan cepat meluas.” The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Sokongannya terhadap peristiwa ini selama bertahun-tahun telah berulang kali diserang melalui pelbagai cara oleh Seventh-day Adventists Laodikea. Seperti halnya tujuh kali dan “the daily”, menyerang kebenaran ini bererti menolak asas-asas sebagaimana dilambangkan pada dua loh kudus itu, dan juga kewibawaan Roh Nubuat. Sebab Iblis telah berusaha untuk menghancurkan keyakinan terhadap sejarah ini adalah pelbagai.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Tlhagiso ya Litch e ne ya dirisa “melaometheo ya tlhaloso ya seporofeto e e neng e amogetswe ke Miller.” Miller o ne a neilwe temogo ya karolo ya nako ya seporofeto, mme mongwe le mongwe yo o belaelang gore molaetsa wa ga Miller o ne o theilwe mo nakong ya seporofeto, o tshwanetse fela go sekaseka ditšhate tsa badirimmogo ba ntlha tsa 1843 le 1850 go tlhomamisa gore seno e ne e le boammaaruri. Pele ga August 11, 1840, ba ba neng ba ganetsa polelelopele ya ga Miller ya go boa ga ga Keresete ba ne ba ngangisana ka gore nako ya seporofeto e ka se dirisiwe go tlhaloganya gore Keresete o tla boa leng. Gantsi ba ne ba dirisa polelo ya Baebele e e buang ka go se itse letsatsi le fa e le ura, go gana molaetsa wa gagwe le tiro ya gagwe.

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

Tetapi tentang hari dan saat itu tidak seorang pun yang tahu, malaikat-malaikat di sorga pun tidak, hanya Bapa-Ku saja. Tetapi sama seperti pada zaman Nuh, demikian pula kedatangan Anak Manusia itu. Sebab sebagaimana pada hari-hari sebelum air bah mereka makan dan minum, kawin dan mengawinkan, sampai pada hari Nuh masuk ke dalam bahtera, dan mereka tidak mengetahuinya sampai air bah itu datang dan melenyapkan mereka semua; demikian pulalah kedatangan Anak Manusia itu. Pada waktu itu dua orang akan berada di ladang; yang seorang akan diangkat, dan yang lain ditinggalkan. Matius 24:36–40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Ho sa tsotellehe temana ena, baMillerite ba ile ba fumana bopaki bo bongata haholo ba Bibele bo tšehetsang diporofeto tsa bona, ’me ba tsoela pele ba sebetsa ka motheo o ileng wa tsejwa hamorao ke Moradiwabo rona White.

“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

“‘Tiada seorang pun yang mengetahui harinya ataupun saatnya’ ialah hujah yang paling kerap dikemukakan oleh mereka yang menolak iman akan kedatangan itu. Nas yang dimaksudkan ialah: ‘Tetapi tentang hari dan saat itu tidak seorang pun yang mengetahui, malaikat-malaikat di syurga pun tidak, hanya Bapa-Ku sahaja.’ Matius 24:36. Suatu penjelasan yang jelas dan selaras tentang ayat ini telah diberikan oleh mereka yang menantikan Tuhan, dan penyalahgunaan ayat ini oleh para penentang mereka telah diperlihatkan dengan nyata. Kata-kata itu diucapkan oleh Kristus dalam percakapan yang bersejarah itu dengan murid-murid-Nya di Bukit Zaitun, sesudah Ia untuk kali yang terakhir meninggalkan Bait Suci. Murid-murid telah mengajukan pertanyaan: ‘Apakah tanda kedatangan-Mu dan kesudahan dunia?’ Yesus memberikan kepada mereka tanda-tanda, lalu berkata: ‘Apabila kamu melihat semuanya ini, ketahuilah bahawa waktunya sudah dekat, sudah di ambang pintu.’ Ayat 3, 33. Suatu pernyataan Juruselamat tidak boleh dijadikan untuk membatalkan pernyataan-Nya yang lain. Walaupun tiada seorang pun mengetahui hari mahupun saat kedatangan-Nya, kita diajar dan dituntut untuk mengetahui apabila waktunya sudah dekat. Selanjutnya kita diajar bahawa mengabaikan amaran-Nya, serta menolak atau lalai untuk mengetahui apabila kedatangan-Nya sudah dekat, akan membawa akibat yang sama membawa maut bagi kita sebagaimana bagi mereka yang hidup pada zaman Nuh, yang tidak mengetahui bilakah air bah itu akan datang. Dan perumpamaan dalam fasal yang sama, yang mempertentangkan hamba yang setia dengan hamba yang tidak setia, dan yang menyatakan hukuman atas dia yang berkata dalam hatinya, ‘Tuanku melambatkan kedatangan-Nya,’ menunjukkan dalam terang apa Kristus akan memandang dan memberi ganjaran kepada mereka yang didapati-Nya berjaga-jaga dan mengajarkan kedatangan-Nya, dan kepada mereka yang menafikannya. ‘Kerana itu berjaga-jagalah,’ kata-Nya. ‘Berbahagialah hamba itu, yang apabila tuannya datang didapatinya sedang berbuat demikian.’ Ayat 42, 46. ‘Kerana jikalau engkau tidak berjaga-jaga, Aku akan datang kepadamu seperti pencuri, dan engkau tidak akan mengetahui pada jam berapa Aku akan datang kepadamu.’ Wahyu 3:3.” The Great Controversy, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Nama mun Litch gi mikrakatani chu nangaha “skulrangko man·gipa aro sima-sokgipa manderang Miller baksa nangrime, uni skianio aro uni nikani-rangko prakatchina, baksa baksa ong·aha, aro 1840 oni 1844ona kamrang ta·rake trirangbaaha.” Miller ni katta bilko man·aha jensalo uni katchinikgipa katta-rangko talatna dakgimin niamrangko nangchongmotgipa niamrang ine ra·chakaha. Somoi katchinikani chu mikrakatako man·ani gimin, Miller ni niamrangko mangmang chong·motani ong·aha ong·ja, aro bang·a manderang unon Millerite andolona baksa ong·aha, indiba katchinikani miksongani gita ong·batsranggipa ong·aha je, Miller ni niamrangoniko nangchongmotgipa niamkora chong·motataha. Aro ianba je chong·motaniko ong·atani, saksaoni gittam dukh-rangoni gnigipa dukh ni katchinikani jakkalani gimin ong·aha; iarang an·tangtangba bri, drug, aro snigipa trumpet ong·a.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

ការចាក់បំពេញអំណាចដល់សាររបស់ Miller បានក្លាយជាសញ្ញាសំខាន់បំផុតមួយនៃចលនាកំណែទម្រង់ Millerite។ វាត្រូវបានតំណាងជាមុនដោយពិធីបុណ្យជ្រមុជទឹករបស់ព្រះយេស៊ូវ។ វាបានសម្គាល់ថា ដំណើរការសាកល្បងចុងក្រោយនៃប្រជារាស្ត្រនៃសម្ពន្ធមេត្រីមុន (ពួកប្រូតេស្តង់) បានចាប់ផ្តើមហើយ។ វាបានក្លាយជាគោលដៅនៃការវាយប្រហាររបស់សាតាំងប្រឆាំងនឹងចលនា និងសាររបស់ Millerite ទាំងមូល។

“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

“Pusu kuti Setana ngaafukuza mu mabla ga muntu kuti avudye ku lukonko kusangila ku lyashi likulu lya bwila bwa kale bwa bantu ba Leza, cilafwafwa bukulu ku bufumu bwa Satana no kuba bufuba ku Leza. Makani aa kwiza kwa Mukama mwanshita ku nguzu na ku bukata bupya ku nsi yesu ni ca cine, kabili mu 1840 mawiingi yapatwike mu kuyalula.” Manuscript Releases, volume 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Ka September 11, 2001, botlhoko jwa boraro bo ne jwa tsena mo hisitoring ya boporofeti. Tiragalo eo e ne ya tlhomamisa molao o mogolo wa tlhaloso ya boporofeti o o neng wa amogelwa ke motsamao wa moengele wa boraro o o simologileng ka 1989. Boammaaruri jwa ntlha jo bo neng jwa senolelwa morongwa wa motsamao oo wa ntšhwafatso bo ne jwa senolwa ka 1989, mme e ne e se ditemana tse thataro tsa bofelo tsa Daniele 11. E ne e le boammaaruri jwa gore metsamao yotlhe ya ntšhwafatso e tsamaya ka go bapelana, mme e tshwanetse go kopanngwa mola mo godimo ga mola gore go tle go lemogiwe ditshobotsi tsa motsamao wa ba lekgolo le masome a manè le bonè a sekete, e leng motsamao wa moengele wa boraro. Puo ya ntlha ya phatlalatsa e nkileng ka e neela e ne e le kwa kopanong ya dikampa ka 1994, kgotsa gongwe 1995. Puo eo e ne e se ka ga ditemana tse thataro tsa bofelo tsa Daniele 11; e ne e le ka ga mela ya ntšhwafatso e e tsamayang e bapelane.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Anta taꞌrathawt n Islam n waɣur wis kraḍ tummid deg 11 Ctember 2001, tella temṣada d 11 Ɣušt 1840. Deg 1840, yiwet n taꞌrathawt n waɣuren amezwaru akked wis sin tteṣbeddent izen n yimilleriyen, yerna deg 11 Ctember 2001 yiwet n taꞌrathawt n waɣur wis kraḍ tteṣbedded izen n Future for America. Acknowledgment n tidet-a yewwi-d aṭas n yimdanen ɣer umussu, anda uqbel ayagi yella s umata yiwen umdan kan. Izen n umussu akked unamazan sakin uɣalen ddaw n uneɣru, akken kan taꞌrict n 1840 tuɣal d taɣawsa iɣef d-yella uneɣru n Cciṭan deg yiseggasen i d-iteddun.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Balatedi ba neng ba kopanela motsamaong wa Future for America ba amogetse melao ya tlhaloganyo ya boperofeti e e neng ya phuthelwa ke morongwa wa hisetori eo. O mongwe wa melao eo, gongwe wa botlhokwa go gaisa yotlhe, e ne e le e bile e sa ntse e le tiriso ya boperofeti ka makgetlo a mararo. Morongwa o ne a fitlhile mo kutlwisisong ya gore boammaaruri jo bo rileng jwa boperofeti bo ne bo tshwantshiwa mo ditiragalong tse tharo tse di kgethegileng tsa tatlhegelo. Ka go dumela gore hisetori ya Bamillerite e ne ya boelediwa mo hisetoring ya ba ba lekgolo le masome a manè a bonè le dikete, go ne ga lemogiwa gore August 11, 1840 e ne e le setshwantsho sa September 11, 2001, le gore mela e mengwe e e boitshepo ya phetogo le yone e ne e na le letshwao leo leo la tsela.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Bukti tentang pengulangan setiap garis reformasi suci dalam garis malaikat ketiga kemudian disingkapkan oleh Singa dari suku Yehuda. Terlihat bahwa sebagaimana sejarah Millerite menggenapi perumpamaan tentang sepuluh anak dara sampai kepada hurufnya yang paling tepat, demikian pula sejarah Future for America.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Saya kerap dirujuk kepada perumpamaan tentang sepuluh anak dara, lima daripadanya bijaksana, dan lima bodoh. Perumpamaan ini telah dan akan digenapi hingga kepada setiap butirnya, kerana perumpamaan ini mempunyai penerapan yang khusus bagi masa ini, dan, seperti pekhabaran malaikat yang ketiga, telah digenapi dan akan terus menjadi kebenaran masa kini hingga penutupan zaman.” Review and Herald, 19 Ogos 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Apokalipse paaṅkiṛi kulo kerek onor ko bujhāe iḍakena je, 11 August 1840 khon 22 October 1844 tāṛiś re Millerite-koak anubhav, āṛ 11 September 2001 khon niṭ āsoṛe āsaṛāk Sunday law jomok itihās hoṛmoṛe cihnāṭ kora hoyena.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

“Leshangelgi taliqun yohan de chilke ji’ahha nur du’thalliq akh sentli awanalihkanat ishkôlanat bihinafi hokli ka̱ta pisa la chim achukma, ai̱ammi micha isht anumpa akostininna hosh ifa aiokpanchi toklo anumpa̱shki taloa̱ni nanta isht kania.”

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Setelah ketujuh guruh itu memperdengarkan suaranya, datanglah perintah kepada Yohanes sebagaimana kepada Daniel berkenaan dengan kitab kecil itu: ‘Meteraikanlah apa yang telah diucapkan oleh ketujuh guruh itu.’ Hal-hal ini berhubungan dengan peristiwa-peristiwa yang akan datang, yang akan disingkapkan menurut urutannya.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

Go ile ga lemogwa gore Kgaitsadi White o boletše ka go lebanya gore motsamao wa morongwa wa boraro o sepela ka go bapelana le motsamao wa barongwa ba pele le ba bobedi.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Ndzi na Xikwembu xi nyike marungula ya Nhlavutelo 14 ndhawu ya wona exikarhi ka nxaxamelo wa vuprofeta, naswona ntirho wa wona a wu fanelanga ku yima ku fikela emakumu ka matimu ya misava leyi. Marungula ya ntsumi yo sungula ni ya vumbirhi ma ha ri ntiyiso eka nkarhi lowu, naswona ma fanele ku fambisana hi ku ringana na leri landzelaka. Ntsumi ya vunharhu yi twarisa xilemukiso xa yona hi rito lerikulu. ‘Endzhaku ka swilo leswi,’ ku vula Yohane, ‘Ndzi vone ntsumi yin’wana yi rhelela yi huma etilweni, yi ri ni matimba lamakulu, kutani misava yi voningeriwile hi ku kwetsima ka yona.’ Eka ku voningeriwa loku, ku vonakala ka marungula hinkwawo manharhu ku hlanganisiwile.” The 1888 Materials, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Pergerakan malaikat pertama dan malaikat kedua berjalan selari dengan pergerakan malaikat ketiga. Nubuatan yang memberi kuasa kepada pergerakan malaikat pertama dan malaikat kedua telah diperkasakan oleh penggenapan suatu nubuatan masa tentang celaka pertama dan celaka kedua, dan pemerkasaan pergerakan malaikat ketiga telah diperkasakan oleh penggenapan suatu nubuatan tentang celaka ketiga.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Seperti pada 11 Agustus 1840, ketika pekabaran Future for America diteguhkan, “orang banyak diyakinkan akan ketepatan prinsip-prinsip penafsiran nubuatan yang dianut” oleh Future for America, dan “suatu dorongan yang ajaib diberikan kepada gerakan Advent.” “Orang-orang yang berpendidikan dan berkedudukan bergabung” dengan Future for America, “baik dalam berkhotbah maupun dalam menerbitkan” pekabaran nubuatan dari Future for America. Kaidah khusus dari Future for America yang dengan jelas meneguhkan 11 September 2001 sebagai suatu penggenapan nubuatan adalah “penerapan rangkap tiga dari nubuatan.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Apabila kita menerima pandangan asas tentang Islam bagi celaka pertama dan celaka kedua, sebagaimana digambarkan pada kedua-dua carta suci, berhubung dengan kesaksian bertulis daripada mereka yang mengajarkan pekabaran itu, kita akan mengenali ciri-ciri nubuat yang khusus yang berkaitan dengan celaka pertama dan celaka kedua. Alkitab berulang kali mengajarkan, dalam pelbagai cara, bahawa kebenaran ditegakkan atas kesaksian dua orang saksi. Ciri-ciri nubuat bagi celaka pertama, digabungkan dengan ciri-ciri nubuat bagi celaka kedua, menegakkan ciri-ciri nubuat bagi celaka ketiga. Penerapan Islam secara tiga kali ganda itu begitu khusus dalam mengenal pasti tibanya celaka ketiga pada 11 September 2001, sehingga mustahil untuk tidak melihatnya, walaupun kebanyakan orang memilih untuk menutup mata terhadap bukti itu.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Kudyidzidzisa kutatu kwechiporofita kwakanyatsosimbisa kuti nhamo yechitatu yakasvika pana 11 Gunyana 2001. Ipapo zvakaonekwa kuti mutemo uyu wakanga wakabatanidzwa zvakananga neshoko remutumwa wechipiri, iro munguva yavaMillerite, uyewo munguva yezana nemakumi mana nezvina ezviuru, riri nguva iyo Mweya Mutsvene unodururwa. Nhoroondo dzose dziri mbiri idzi kuzadziswa kwemufananidzo wevasikana gumi, uye mumufananidzo wacho shoko reKudanidzira kwePakati pousiku ndipapo panoratidzwa musiyano pakati pevakachenjera nemapenzi, uye ndipapowo apo shoko remutumwa wechipiri rinoiswa nesimba.

“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!’

“Taih a hnihna tirhchhuak thuchah a tawp hma deuhah, Pathian mite chungah vân ata eng ropui tak a eng chu ka hmu a. He eng hriatna chu a ni ang takin a var êm êm niin a lang a. Tichuan, vântirhkohte aw ka hria a, an au va, ‘Ngai teh u, Mo neitu a lo kal ta; Amah hmuak tûrin chhuak rawh u!’”

“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!’” Early Writings, 238.

“Ini adalah seruan tengah malam, yang akan memberikan kuasa kepada pekabaran malaikat kedua. Malaikat-malaikat diutus dari surga untuk membangunkan orang-orang kudus yang tawar hati dan mempersiapkan mereka bagi pekerjaan besar yang ada di hadapan mereka. Orang-orang yang paling berbakat bukanlah yang pertama menerima pekabaran ini. Malaikat-malaikat diutus kepada mereka yang rendah hati dan setia, serta menggerakkan mereka untuk mengumandangkan seruan itu, ‘Lihatlah, Mempelai laki-laki datang; keluarlah kamu untuk menyongsong Dia!’” Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Dalam sejarah malaikat pertama dan kedua, pencurahan Roh Kudus terlaksana melalui Seruan Tengah Malam yang bergabung dengan pekabaran malaikat kedua. Hal ini terulang kembali dalam sejarah malaikat ketiga.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

“Maru la rumilē richa chēn vān chu ngai hārang vān thēnna, aduga eigi khangdaba khonjel kaya eina tābā asi mamang-makāda khudingmakta khongchatpa amadi eina asumna tābī: ‘Ēigi mīsingnī, nahākna mahākta nungsitnaba amadi mahākki pāp-singdagi phangdaba ngamnanaba, mahākdagi pumnamak chatkhro; maramdi mahākki pāp-sing asī swargada phaoba yenglē, aduga Īshwarna mahākki anouba leitaba mapungphaba-sing ningshinglē.’ Haibadu eigi khallabada ha message asī ahumsuba message aduda hāpchinba ama oirammī, aduga 1844 gi matamda numit mayāmtagi khongchatna anisuba chēn vān gi message adu puduna loinariba gumna, asīna mahāk adu loinana yāorammī. Īshwargi mapūng phajaba adu sabar touba, ngākhiba saint-singgi mathakta leirammī, aduga makhoina akhamba leitana aroi oiba maru oina thijinnaba adu piba ngammi, Babylon gi pailakpa adu khudol touba, amadi Īshwargi mīsingbu mahākdagi chatkhro haibagi khallakpa touba; adum oinabadi makhoina mahākki akhāngba marakta thokpa ngamjagani.” Spiritual Gifts, volume 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Ka go ya ka tirišo ya boporofeta ya makga a mararo, molaetša wa morongwa wa bobedi o emela tirišo ya boporofeta ya makga a mararo, gobane molaetša historing e nngwe le e nngwe ke gore Babilona e wele gabedi.

And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

Dan seorang malaikat lain menyusul, katanya, Babel sudah rubuh, sudah rubuh, kota besar itu, karena ia telah membuat segala bangsa minum dari anggur murka percabulannya. Wahyu 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Malaika mwenye nguvu wa Ufunuo kumi alishuka pamoja na kutimizwa kwa unabii wa ole wa kwanza na wa pili mnamo Agosti 11, 1840, na kwa kufanya hivyo alifananisha kushuka kwa malaika mwenye nguvu wa Ufunuo sura ya kumi na nane mnamo Septemba 11, 2001. Malaika huyo anayeliangazia dunia kwa utukufu Wake ndipo alitoa tangazo.

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. Revelation 18:2.

Futhermore, a re hoeletsa ka lentsoe le matla, a re: Babilona e moholo o oele, o oele, ’me o fetohile bolulo ba bademona, le qhobosheane ea moea o mong le o mong o litšila, le lesaka la nonyana e ’ngoe le e ’ngoe e sa hloekang le e manyala. Tšenolo 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.

Molaetsa oa lengeloi la bobeli la khaolo ea leshome le metso e mene, le oa lengeloi le matla la khaolo ea leshome le metso e robeli, o supa hore Babilona e oele habeli, ’me molaetsa oo o supa Babilona ea matsatsi a ho qetela. O supa Babilona ea matsatsi a ho qetela, hobane makhetlo a mabeli ao Babilona e kileng ea oa ka ’ona mehleng ea Nimrode, le mehleng ea Nebukadnezare ho isa ho Belshatsare, a tiisa litšobotsi tsa boprofeta tsa ho oa ha seotsoa sa Tšenolo leshome le metso e supileng, seo phatleng ea sona ho ngoliloeng, “Babilona e Khōlō.” Ho supa ho oa hoo ha Babilona matsatsing a ho qetela ho hloka lipaki tse peli tsa ho oa ho habeli ha Babilona pele, hobane molaetsa oa matsatsi a ho qetela ke hore: Babilona e oele, e oele. Ha lengeloi le matla le theoha nakong eo mehaho e meholo ea Motse oa New York e ileng ea heletsoa ka ho ama ha Molimo, ka phatlalatso ea Hae O supa puso ea tšebetso e menahane hararo ea boprofeta. Tšebetso eo e menahane hararo ea boprofeta, e ileng ea tiisa la 11 Loetse, 2001 e le phethahatso ea Lentsoe la boprofeta la Molimo, e ne e le tšebetso e menahane hararo ea bomalimabe bo bararo.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Pada penggenapan itu, banyak orang bergabung dengan gerakan Future for America, dan mereka diyakinkan akan prinsip-prinsip penafsiran nubuatan yang telah digunakan oleh Future for America. 11 Ogos 1840 berulang, dan dengan demikian pengulangan itu tidak mengesahkan kaedah utama Miller, iaitu bahawa satu hari melambangkan satu tahun dalam nubuatan Alkitab, kerana kaedah utama Future for America ialah bahawa sejarah Millerite tentang perkhabaran malaikat pertama dan kedua diulangi dalam sejarah gerakan malaikat ketiga.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Je, inaonekana wazi kwa nafsi kwamba ikiwa mwaka wa 1840 ulikuwa shambulio maalumu la ukuu wake wa kishetani, kama vile Dada White anavyomtambulisha Shetani, basi historia ya Septemba 11, 2001 nayo pia ingekuwa chini ya shambulio la aina hiyo hiyo. Hivyo basi, tunakuta nadharia za njama zikibainisha wajibu wa wafuasi wa utandawazi, au Wajesuti, au CIA, au familia ya Bush, au mchanganyiko fulani wa mamlaka hizo. Nadharia hizo, ijapokuwa zina baadhi ya vipengele vya kweli, zimekusudiwa kupinga wazo kwamba ilikuwa ni mguso kutoka kwa Mungu uliyoangusha majengo makubwa ya New York City, na hivyo kuashiria kuwasili kwa ole ya tatu katika historia ya vuguvugu la wale mia moja arobaini na nne elfu.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Adakah sekarang muncul perkataan bahawa saya telah menyatakan bahawa New York akan disapu lenyap oleh gelombang pasang? Hal ini tidak pernah saya katakan. Saya telah mengatakan, ketika saya memandang bangunan-bangunan besar yang sedang didirikan di sana, tingkat demi tingkat, ‘Betapa dahsyatnya peristiwa-peristiwa yang akan terjadi apabila Tuhan bangkit untuk menggoncangkan bumi dengan dahsyat! Pada waktu itu perkataan dalam Wahyu 18:1–3 akan digenapi.’ Seluruh pasal kelapan belas kitab Wahyu merupakan suatu amaran tentang apa yang akan menimpa bumi. Tetapi saya tidak mempunyai terang yang khusus berkenaan dengan apa yang akan menimpa New York, melainkan bahawa saya mengetahui bahawa pada suatu hari bangunan-bangunan besar di sana akan dirobohkan oleh pemutaran dan pembalikan kuasa Allah. Daripada terang yang telah diberikan kepada saya, saya mengetahui bahawa kebinasaan ada di dalam dunia. Satu firman daripada Tuhan, satu sentuhan kuasa-Nya yang perkasa, dan binaan-binaan yang besar ini akan runtuh. Peristiwa-peristiwa akan terjadi yang kedahsyatannya tidak dapat kita bayangkan.” Review and Herald, 5 Julai 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Teori-teori konspirasi itu, baik tidak mengandung kebenaran sama sekali maupun hanya sebagian kebenaran, semuanya meruntuhkan kebenaran bahwa peristiwa-peristiwa pada tanggal itu terjadi oleh tindakan pemeliharaan ilahi Allah. Berbagai teori konspirasi itu merupakan serangan Iblis dari luar pergerakan terhadap kebenaran, tetapi ia juga bekerja untuk meruntuhkan kebenaran dari dalam pergerakan itu. Salah satu serangan dari dalam itu didasarkan pada penolakan terhadap Roma sebagai subjek kitab Yoel.

We will consider that controversy in the next article.

Re tla sekaseka kganetsano eo mo setlhogong se se latelang.

The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

Hii ndiyo neno la Bwana lililomjia Yoeli mwana wa Pethueli. Sikieni hili, enyi wazee, mtege sikio, ninyi nyote wakaao katika nchi. Je, jambo hili limekuwapo katika siku zenu, au hata katika siku za baba zenu? Waambieni watoto wenu habari zake, na watoto wenu na wawaambie watoto wao, na watoto wao kizazi kingine. Kile alichokiacha panzi waharibuo mazao, panzi wamekula; na kile walichokiacha panzi, mabuu wamekula; na kile waliyokiacha mabuu, viwavi wamekula. Amkeni, enyi walevi, mkalie; pigeni yowe, ninyi nyote mnaokunywa divai, kwa sababu ya divai mpya; maana imeondolewa vinywani mwenu. Kwa kuwa taifa limepanda juu ya nchi yangu, lenye nguvu, lisilo na hesabu, ambalo meno yake ni meno ya simba, nalo lina magego ya simba mkubwa. Yoeli 1:1–6.