The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Pangadilan panalungtikan ka nu hirup mimiti dina tanggal 11 Séptémber 2001, sarta pangadilan éksekutif dimimitian dina hukum Minggu nu baris geura datang. Dua mangsa pangadilan éta ngawakilan padamelan utusan anu nyiapkeun jalan pikeun Utusan katilu tina Perjangjian, jeung Élia katilu, anu mangrupa panungtungan tina utusan Élia anu dimimitian dina sajarah Millerite.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Dina Kristus, minangkakeun pameungpeukna Rasul tina Perjangjian, Anjeunna dua kali ngabersihan Bait Allah jasmani di bumi, anu ngalambangkeun awak-Na jeung Bait Allah rohani-Na. Bait Allah jasmani di bumi-Na dimimitian ku Kemah Suci di padang gurun, tuluy Bait Allah Suléman, tuluy Bait Allah anu diwangun deui sanggeus tujuh puluh taun panawanan di Babul, sarta Bait Allah anu sarua sanggeus hiji proyék pangrombak salila opat puluh genep taun anu dilaksanakeun ku Hérodes.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Ayana jasmani Allah maparin berkah ka Bait Suci Kemah jeung ka Bait Suci Suléman, tapi henteu ka bait suci anu diwangun deui sanggeus panawanan; nanging bait suci anu dirombak éta dipaparin berkah ku ayana jasmani Kristus. Dina sajarah bait suci hasil rombakan Herodes, Kristus dua kali nyucikeun bait suci éta pikeun ngeusi kacumponan Maleakhi pasal tilu. Dina panyucian anu kahiji, Kristus nyatakeun bait suci éta minangka bumi Rama-Na, tapi dina panyucian bait suci anu pamungkas Kristus nyatakeun éta minangka bumi urang Yahudi.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Dina sajarah kaum Millerit, Kristus ngadegkeun hiji Bait Allah rohani salila opat puluh genep taun, ti taun 1798 nepi ka 1844. Dina tanggal 22 Oktober 1844, dina minuhan Malakhi pasal tilu, Anjeunna ngadadak sumping ka Bait-Na, ku kituna ngamurnikeun para parawan bodo. Saterusna Anjeunna sumping minangka malaikat katilu pikeun ngalaksanakeun beberesih anu kadua jeung anu pamungkas, nanging sakumaha dina awal Israil baheula, Israil modéren kakurangan iman anu diperlukeun pikeun ngaréngsékeun padamelan éta.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Dina tanggal 11 Séptémber 2001, Kristus mulih pikeun ngalaksanakeun beberesih Bait Allah anu kadua, anu kalakonan nalika para parawan bodo dipupus dina hukum Minggu anu geura datang, nalika maranéhna hudang kana kanyataan yén maranéhna teu ngartos kana paningkatan pangaweruh anu dibuka segelna dina taun 1989. Éta paningkatan pangaweruh ngawakilan amanat hujan panungtungan, anu mangrupa amanat Ceurik Peuting Peuting lamun ditempatkeun dina kontéks pasemon sapuluh parawan. Amanat tina genep ayat panungtungan dina Daniel sabelas anu dibuka segelna dina waktu ahir dina taun 1989, diwakilan dina ayat ka opat puluh opat tina éta ayat-ayat minangka “warta ti wetan jeung ti kalér.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Pesen hujan panungtungan téh nyaéta pesen Saur Tengah Peuting, sarta éta téh pesen ti wetan jeung ti kalér. Wetan jeung kalér ngawakilan Islam jeung kapausan masing-masing, sarta minangka hiji pesen, éta ngawakilan pesen anu dipalsukeun ku Adventisme Laodikea antara 11 Séptémber 2001 jeung hukum Minggu anu baris geura datang. Tanggal 11 Séptémber 2001 ngawakilan Islam (wetan), sarta hukum Minggu ngawakilan tanda sato galak (kalér).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Ranjang paéh pikeun Adventisme Laodisea kagambarkeun di antara dua tanda jalan éta, sakumaha ditipikeun ku paéhna nabi anu henteu taat di antara kalde jeung singa. Ranjang paéh pikeun jalma-jalma anu narima tanda sato galak kagambarkeun ku “béja ti wetan jeung ti kalér” anu ngagedurkeun kakawasaan kapapaan sarta ngamimitian panganiayaan panungtungan ka umat Allah. Pesen éta dimimitian dina hukum Minggu anu enggal datang di Amérika Sarikat, nyaéta tempatna sarta ogé waktuna Islam tina Cilaka anu katilu ngadadak nyerang. Serangan anu teu disangka-sangka éta nimbulkeun karuksakan nasional, sarta ngamurka bangsa-bangsa, ku kituna nyadiakeun dorongan ékonomi jeung pulitik pikeun ngahijikeun sakumna bangsa ngalawan Islam, dina panangtayungan pakumpulan tilu rangkep naga, sato galak, jeung nabi palsu.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Dina sajarah anu diwakilan ku Élia katilu, amanat anu ngaidéntifikasi Cilaka katilu, ngabéjaan ka naga, ka sato galak, jeung ka nabi palsu yén Islam téh alat panghukuman anu dipaké ku Allah pikeun ngahukum manusa ku sabab nyembah tanda kawibawaan kapausan. Sakumaha halna jeung tilu Roma, tilu Babul, tilu Élia, jeung tilu utusan anu nyiapkeun jalan, Cilaka katilu diteguhkeun ku panerapan rangkep tilu tina tilu Cilaka.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Sarta kuring ningali, jeung ngadéngé hiji malaikat ngapung di tengah langit, nyebut kalawan sora tarik, Cilaka, cilaka, cilaka, ka para pangeusi bumi ku sabab sora-sora séjén tina tarompet tilu malaikat anu tacan niup! Wahyu 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Nyi White kalayan jero pisan ngadukung buku karya Smith, Daniel and Revelation, sarta netelakeun yén unggal anggota Advent Hari Katujuh sakuduna miboga éta buku, sanajan anjeunna henteu ngedalkeunana sakitu langsungna saperti anu kakara ku sim kuring dituliskeun, nanging kanyataan éta aya dina dukungan anjeunna.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Gusti nyaur sangkan aya pagawé anu asup kana widang canvassing, sangkan buku-buku anu ngandung cahaya bebeneran keur mangsa ayeuna bisa diedarkeun. Jalma-jalma di dunya kudu nyaho yén tanda-tanda jaman keur tergenepan. Bawa ka maranéhna buku-buku anu bakal mere pencerahan ka maranéhna. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, jeung The Desire of Ages ayeuna kudu dibawa ka sakuliah dunya. Pangajaran anu agung anu kakandung dina Daniel and Revelation geus dipariksa kalayan sumanget ku loba jalma di Australia. Buku ieu geus jadi sarana pikeun mawa loba jiwa anu mulia kana pangaweruh ngeunaan bebeneran. Sagala hal anu bisa dipigawé kudu dipigawé supaya Thoughts on Daniel and the Revelation bisa sumebar. Kuring teu nyaho aya buku séjén anu bisa ngagantikeun ieu buku. Ieu téh panulungan ti Allah.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Jalma-jalma anu geus lila aya dina bebeneran téh keur saré. Maranéhna perlu disucikeun ku Roh Suci. Amanat malaikat katilu kudu diproklamasikeun ku sora tarik. Perkara-perkara anu pohara gedéna aya di hareupeun urang. Urang teu boga waktu pikeun disia-siakeun. Mugia Allah ngajauhkeun, supaya urang ulah ngantep perkara-perkara leutik ngahalangan cahaya anu kudu dipasihkeun ka dunya.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Buku éta, anu ogé ditampik ku jalma-jalma anu nolak pamadegan Millerite ngeunaan “anu sapopoé” dina kitab Daniel, dipikawanoh minangka “panangan pitulung Allah.” Lamun umat Allah geus dipaparinkeun tanggung jawab pikeun nyebarkeun buku-buku anu disebatkeun dina cutatan saméméhna, hartina umat Allah kudu miboga éta buku sorangan. Buku éta jadi puseur serangan ti jalma-jalma anu ngamajukeun pamadegan “anyar” ngeunaan “anu sapopoé” dina kitab Daniel, sabab éta téh buku anu ku maranéhna dipikahayang pikeun ditulis deui sarta dipiceun tina dinya pamadegan anu bener ngeunaan “anu sapopoé”.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Nalika Sadérék White nyebut kana dua pamingpin utama dina pemberontakan ngeunaan “the daily” dina kitab Daniel, anjeunna remen nétélakeun yén maranéhna (Prescott jeung Daniells) teu miboga kamampuhan pikeun “reason from cause to effect.” Para révisionis sajarah Adventis Laodikia katingalina miboga masalah anu sarua.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Jalmi-jalma pamingpin, anu sapanjang sajarah pabalik ti taun 1888 jeung satuluyna, kungsi dina hiji mangsa dina pangalaman pribadina narima pangajaran palsu ngeunaan “the daily.” Pabalikna éta mangrupa “akibatna,” sedengkeun pamahaman anu salah ngeunaan “the daily,” mangrupa “sababna.” Para révisionis Adventis Laodikea mingpin jalma-jalma anu teu diajar sangkan percaya yén para pabalik sajarah Advent éta saéstuna lain keur ngalawan, sanajan kasaksian anu geus dirévisi ku maranéhna henteu kungsi dirojong ku kasaksian Alkitab jeung Roh Nubuat. Ku lantaran maranéhna henteu nganggap “akibatna” minangka hiji pabalik, maranéhna nutup kamungkinan pikeun neangan “sababna.”
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Sakumaha manuk ku ngumbara, sakumaha walét ku ngalayang, kitu ogé kutuk anu tanpa sabab moal datang. Siloka 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Umat Allah kudu ngawanoh kana pambarontakan, jeung lamun maranéhna geus ngalakukeun kitu, maranéhna kudu neangan sababna. Saterusna maranéhna kudu ngalereskeun éta sabab. Dina petikan di handap ieu Sister White keur maparin koméntar kana carita Achan.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Kuring geus dipidangkeun yén di dieu Allah ngajentrekeun kumaha Mantenna nganggap dosa di antara jalma-jalma anu ngaku jadi umat-Na nu nurut kana parentah-parentah-Na. Maranéhanana anu geus ku Mantenna dipaparin kahormatan husus ku jadi saksi kana pintonan-pintonan kakawasaan-Na anu luar biasa, saperti Israil baheula, sarta sanajan kitu tetep wani ngalalaworakeun parentah-parentah-Na anu écés, bakal jadi jejer murka-Na. Mantenna hoyong ngajar umat-Na yén henteu taat jeung dosa téh kacida matak nyinggung ka Mantenna sarta henteu pantes dianggap enteng. Mantenna nembongkeun ka urang yén lamun umat-Na katembong aya dina dosa, maranéhanana kudu geuwat nyokot léngkah-léngkah anu tegas pikeun miceun éta dosa ti antara maranéhanana, sangkan panyureng-Na henteu tumiba ka maranéhanana sakabéhna. Tapi lamun dosa-dosa umat dipopohokeun ku jalma-jalma anu nyekel kalungguhan tanggung jawab, panyureng-Na bakal tumiba ka maranéhanana, sarta umat Allah, minangka hiji badan, bakal dianggap tanggung jawab kana dosa-dosa éta. Dina cara Mantenna ngurus umat-Na dina mangsa kaliwat, Gusti nembongkeun perluna ngamurnikeun garéja tina kasalahan-kasalahan. Hiji jelema nu ngalakukeun dosa bisa nyebarkeun poék anu bakal ngahalangan cahaya Allah ti sakabéh jamaah. Lamun umat sadar yén poék keur nyanding ka maranéhanana, sarta maranéhanana henteu nyaho sababna, maranéhanana kudu neangan Allah kalayan sumanget anu enya-enya, dina handap asor anu jero jeung pangrendahan diri, nepi ka kasalahan-kasalahan anu ngaduka Roh-Na kapanggih sarta disingkirkeun.
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Prasangka anu timbul ngalawan kami lantaran kami geus ngadawuhkeun kasalahan-kasalahan anu ku Allah dipintonkeun ka kuring yén éta aya, jeung sora geger anu geus diangkat ngeunaan kakasaran jeung kateuasaan, téh henteu adil. Allah maréntahkeun supaya urang nyarita, sarta urang moal cicingeun. Lamun kasalahan-kasalahan écés aya di antara umat-Na, sarta lamun abdi-abdi Allah ngaliwat kalayan teu paduli ka éta hal, maranéhna sabenerna ngadukung jeung ngabenerkeun anu dosa, sarta sarua waé salahna, jeung tangtu bakal narima murka Allah; sabab maranéhna bakal dipertanggungjawabkeun pikeun dosa-dosa jalma anu salah. Dina paningal kuring geus dituduhkeun kana loba kajadian anu ku dinya murka Allah geus timbul ku lantaran lalawora ti pihak abdi-abdi-Na pikeun nungkulan kasalahan-kasalahan jeung dosa-dosa anu aya di antara maranéhna. Jalma-jalma anu ngahampura kasalahan-kasalahan ieu ku rahayat geus dianggap boga budi anu kacida someahna jeung nyaahna, ngan saukur ku sabab maranéhna ngajauhan pikeun ngalaksanakeun hiji kawajiban Kitab Suci anu écés. Pancén éta henteu merenah pikeun rasa maranéhna; ku sabab éta maranéhna nyingkahan éta.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Sajarah para pamimpin anu geus murtad dina Adventisme mere kasaksian kana kanyataan yén salah sahiji léngkah anu ampir salawasna katingali dina pamurtadan maranéhna nyaéta yén dina hiji mangsa dina pangalaman pribadina maranéhna narima pamadegan palsu ngeunaan “the daily.” Sanajan kitu, buku karya Smith, najan lain diilhami sarta ngandung sawatara pasualan doktrinal, tetep méré gambaran umum anu kacida hadéna ngeunaan pamahaman para panaratas kana Wahyu pasal dalapan jeung salapan, tempat urang ningali sajarah nubuat ngeunaan genep tarompet anu kahiji ditepikeun. Urang baris ngarujuk kana tafsir Smith tina bukuna, Daniel and Revelation, nalika urang mimiti mertimbangkeun panerapan rangkep tilu tina tilu Woe.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Sadérék White maparin ka urang yén William Miller parantos dipaparinkeun cahaya anu ageng ngeunaan kitab Wahyu, nanging pamahaman anjeunna ngeunaan pasal tilu welas, sarta pasal genep welas nepi ka dalapan welas téh lepat, sabab anjeunna aya dina titik panempoan sajarah anu teu leres pikeun ningali yén aya tilu kakawasaan anu ngadésolasikeun, lain dua. Cahaya anu ageng anu dipiboga ku anjeunna téh ngeunaan pasal dua nepi ka salapan tina Wahyu.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Para pangwawarkeun jeung jalma-jalma geus nganggap kitab Wahyu téh misterius sarta kurang penting batan bagian-bagian séjén tina Kitab Suci anu suci. Tapi kuring ningali yén kitab ieu saéstuna mangrupa hiji wahyu anu dipasihkeun husus pikeun kapentingan jalma-jalma anu bakal hirup dina poé-poé panungtungan, pikeun nungtun maranéhna dina netepkeun posisi maranéhna anu sajati jeung kawajiban maranéhna. Allah ngarahkeun pikiran William Miller ka nubuatan-nubuatan sarta maparin anjeunna cahya anu gedé ngeunaan kitab Wahyu.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller ngedalkeun pamahamanana ngeunaan gereja-gereja, segel-segel, tarompet-tarompet, jeung cawan-cawan kitu kieu.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Tujuh jamaah di Asia téh mangrupa sajarah Garéja Kristus dina tujuh rupana, dina sagala liku jeung péngkolanana, dina sagala kamakmuran jeung kasangsaraanana, ti jaman para rasul nepi ka ahir dunya. Tujuh segel téh mangrupa sajarah ngeunaan lampah kakuatan-kakuatan jeung raja-raja bumi ka luhur Garéja, jeung panyalindungan Allah ka umat-Na salila mangsa anu sarua. Tujuh tarompet téh mangrupa sajarah ngeunaan tujuh pangadilan anu husus jeung beurat anu dikirim ka bumi, atawa karajaan Romawi. Jeung tujuh cawan téh nya éta tujuh bala panungtungan anu dikirim ka Roma Kapapaan. Campur jeung ieu aya loba kajadian séjén, dianyamkeun di jerona kawas walungan-walungan leutik anu ngalir asup, sarta ngeusian walungan agung nubuat, nepi ka sakumna éta tungtungna nganteurkeun urang ka sagara kalanggengan.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Ieu, dina pamadegan kuring, nya éta rarancang nubuat Yohanes dina kitab Wahyu. Jeung jalma anu hayang ngartos kitab ieu, kudu miboga pangaweruh anu jero ngeunaan bagian-bagian séjén tina firman Allah. Lambang-lambang jeung métafora anu dipaké dina nubuat ieu, henteu kabéh dijelaskeun dina kitab ieu sorangan, tapi kudu kapanggih dina nabi-nabi anu séjén, sarta dijelaskeun dina bagian-bagian Kitab Suci anu séjén. Ku sabab éta écés yén Allah geus ngarancang sangkan sakabéhna dipaluruh, malah pikeun meunangkeun pangaweruh anu écés ngeunaan salasahiji bagianna.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Saperti utusan katilu, anu nyiapkeun jalan pikeun Utusan Perjangjian, ngawakilan sajarah internal tina pangadilan ka garéja, sabalikna jeung Élia katilu, anu ngawakilan sajarah éksternal dina pangadilan ka Babul modéren, pamahaman para panaratas ngeunaan garéja-garéja jeung segel-segel ngaidentipikasi kasaksian internal-éksternal anu sarua.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Segel-segel éta dipidangkeun ka urang dina Wahyu pasal 4, 5, jeung 6. Adegan-adegan anu dipidangkeun dina handapeun segel-segel ieu katingali dina Wahyu 6, jeung ayat kahiji tina Wahyu 8. Ieu écés nyangking runtuyan kajadian anu aya patalina jeung garéja ti mimiti dibukana jaman pangaturan ieu nepi ka datangna Kristus.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Sedengkeun tujuh jamaah nembongkeun sajarah internal garéja, tujuh meterai nempatkeun dina panempoan kajadian-kajadian agung tina sajarah éksternalna.” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith keur ngaidéntifikasi pamahaman Millerite ngeunaan hubungan internal jeung éksternal tina gereja-gereja, sarta James White nampilkeun gambaran anu sarupa dina wangun sajarah-sajarah anu sajajar.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Kuring ayeuna geus nalungtik garéja-garéja, segel-segel, jeung sato-sato, atawa mahluk-mahluk hirup, nepi ka sajauh maranéhna bisa dibandingkeun minangka nu nyangkem période waktu anu sarua. Segel jumlahna aya tujuh, ari sato ngan opat. Jeung meureun hadé lamun di dieu diperhatikeun, yén nalika segel kahiji, kadua, katilu, jeung kaopat dibuka, sato kahiji, kadua, katilu, jeung kaopat kadéngé nyarita, ‘Sumping jeung tingali;’ tapi nalika segel kalima, kagenep, jeung katujuh dibuka, teu aya sora anu kitu kadéngé. Kitu deui tilu garéja panungtungan jeung tilu segel panungtungan henteu cocog, dina hal nyangkem période waktu anu sarua, sakumaha opat garéja kahiji jeung opat segel kahiji téh cocog. Tapi, sakumaha geus kami tuduhkeun, garéja-garéja, segel-segel, jeung sato-sato téh memang sapagodos, dina hal nyangkem période waktu anu sarua salila kurang leuwih 1800 taun, nepi ka urang turun ka waktu kiwari anu leuwih saeutik ti satengah abad.” James White, Review and Herald, 12 Pébruari 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Urang kakara ngutip tilu tina para panaratas utama dina sajarah Millerit. Katiluna nahan kana pamadegan anu leres ngeunaan “the daily,” sarta maranéhna sadayana ogé nahan kana tinjauan ngeunaan gareja-gareja, meterai-meterai, jeung tarompét-tarompét dina raraga bebeneran anu ku Miller dipingpin pikeun kahartos jeung ditepikeun.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Lamun aya jalma-jalma anu datang anu rék mindahkeun hiji paku atawa tihang tina dasar anu geus ditetepkeun ku Allah ku Roh Suci-Na, sing para kolot anu jadi panaratas dina pagawean urang nyarita kalayan écés, sarta sing maranéhanana anu geus maot ogé nyarita ngaliwatan nyitak deui tulisan-tulisan maranéhna dina périodik urang. Kumpulkeun sinar-sinar cahaya ilahi anu geus dipaparinkeun ku Allah nalika Mantenna nungtun umat-Na léngkah demi léngkah dina jalan kayaktian. Ieu kayaktian bakal tahan dina uji waktu jeung percobaan.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Dina tanggal 11 Séptémber 2001, malaikat anu kawasa dina Wahyu pasal dalapan welas turun sarta ngamimitian pagawéan mingpin jalma-jalma anu rék narima jeung ngahakan Roti anu kakara turun ti sawarga balik deui ka “jalan-jalan baheula,” sakumaha kasebut dina Yermia pasal genep. Alpha jeung Omega ngabutuhkeun jalma-jalma anu daék narékahan sangkan kaasup kana saratus opat puluh opat rébu, supaya ningali yén anu mawa Mantenna turun ti sawarga dina tanggal 11 Agustus 1840 téh lain saukur hiji kacumponan tina hiji nubuat waktu, tapi hiji kacumponan tina nubuat waktu ngeunaan Cilaka anu kadua. Mantenna ngabutuhkeun umat-Na pikeun manggihan deui jalan-jalan baheula tina sajarah tempat Mantenna ngadegkeun bait suci kaum Millerite dina opat puluh genep taun, ti 1798 nepi ka 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Eta sajarah geus katutupan ku runtah jeung ku duit logam palsu sarta permata palsu. Eta sajarah jadi kasamarkeun ku hiji amanat pondasi palsu anu diadegkeun dina keusik, lain dina Batu Karang Nu Langgeng. Eta aya dina sajarah kaum Millerite, sajarah anu, sakumaha dijelaskeun ku Petrus, kaum Millerite, “anu baheula mah lain hiji umat, tapi” tuluy jadi “umat Allah,” anu geus dihudangkeun sarta diwangun jadi “hiji imah rohani, hiji imam suci.” Singa ti kaom Yuda turun dina 11 Séptémber 2001, sarta mingpin umat-Na dina poé panungtungan kana pagawean ngabersihan “bait” tina sajarah dihudangkeunana bait Millerite. Eta pagawean geus dilambangkeun ku hiji nubuat, anu ngaramalkeun yén Gusti bakal ngadegkeun hiji lalaki anu ngaranna Yosia, (anu hartina pondasi Allah).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Nalika Yosia dihudangkeun pikeun ngeusi nubuat nabi anu henteu taat, manéhna ngamimitian pagawéan ngabebenah Bait Allah anu keur dina kaayaan ruksak. Dina pagawéan ngabebenah jeung ngabersihan éta, kapanggih “kutuk Musa,” sarta nalika dibacakeun di hareupeun Yosia, éta mawa kana reformasi Yosia. Urang baris ngabahas nubuat éta, patalina jeung kapanggihna deui “tujuh kali,” sanggeus 11 Séptémber 2001.
We will begin that study in the next article.
Urang baris ngamimitian éta panalungtikan dina artikel salajengna.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Salila jalma-jalma anu ngaku kana bebeneran téh ngalayanan Iblis, kalangkang naraka-Na bakal megatkeun paningal maranéhna kana Allah jeung sawarga. Maranéhna bakal jadi saperti jalma-jalma anu geus kaleungitan kanyaahna nu mimiti. Maranéhna moal sanggup nenjo kanyataan-kanyataan anu langgeng. Anu geus disayagikeun ku Allah pikeun urang digambarkeun dina Jakaria, pasal 3 jeung 4, sarta 4:12–14: ‘Sarta kuring ngawalon deui, tuluy nyarios ka anjeunna, Naon ieu dua dahan tangkal zaitun anu ku dua pipa emas éta ngocorkeun minyak emas tina dirina sorangan? Sarta anjeunna ngawalon ka kuring, saurna, Naha anjeun teu nyaho naon ieu téh? Sarta kuring nyarios, Henteu, Gusti abdi. Tuluy saur anjeunna, Ieu téh dua anu diurapi, anu nangtung di sisi Gusti sakuliah bumi.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Pangéran téh pinuh ku sagala daya pangrojong. Mantenna teu kakurangan sarana naon waé. Ku lantaran kakurangan iman urang, kadunyaan urang, omongan urang nu murahan, katut teu percaya urang, anu kaciri dina paguneman urang, kalangkang poék ngariung sabudeureun urang. Kristus henteu diungkabkeun dina kecap atawa dina tabiat minangka Anjeunna nu sakabéhna matak dipikacinta, jeung nu pangutamana di antara sapuluh rébu. Nalika jiwa ngarasa cukup ku ngangkat dirina kana kasia-siaan, Roh Pangéran ngan saeutik anu bisa dipigawé pikeun éta jiwa. Paningal urang nu pondok ngan ningali kalangkang, tapi teu bisa ningali kamulyaan di sabalikna. Malaikat keur nahan opat angin, anu digambarkeun minangka kuda ngamuk nu hayang leupas sarta ngagidik ngalangkungan sakuliah beungeut bumi, mawa karuksakan jeung pati dina jalanna.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Naha urang rek saré pas di sisi pangdeukeutna ka dunya langgeng? Naha urang rek tumpul, tiis, jeung paéh? Duh, mugi di garéja-garéja urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, supaya maranéhna nangtung dina suku-sukuna sarta hirup. Urang kudu ningali yén jalanna sempit, jeung lawangna sesek. Tapi nalika urang ngaliwatan lawang anu sesek éta, kalembaranana taya watesna.” Manuscript Releases, jilid 20, 216, 217.