In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Dina taun 1844, kaum Protestan di Amérika Sarikat misahkeun diri tina gerakan Millerit sarta nyokot posisi nubuat maranéhna minangka putri Babul, sakumaha dilambangkeun ku Yarobeam anu ngadegkeun hiji sistem ibadah palsu nalika sapuluh kaom kalérna misah tina karajaan kidul Yuda. Dua anak sapi emas Yarobeam, hiji di kota Bétel (hartina “bumi Allah”/Garéja), jeung nu séjénna di Dan (hartina pangadilan/Nagara), ngalambangkeun sistem palsu Garéja jeung Nagara anu ngalambangkeun Amérika Sarikat. Sakabéh unsur sistem palsu garéja jeung nagara anu diadegkeun ku Yarobeam dijieun nurutkeun pola struktur anu sarua pisan jeung anu ditepikeun dina pambrontakan Harun. Ku kituna, sistem ibadah palsu Yarobeam téh mangrupa gambar tina sistem ibadah palsu Harun.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Sistem palsu Yérobam ngagambarkeun sistem ibadah anu dijunjung ku Protestanisme nalika eta misah ti gerakan malaikat kahiji sarta jadi putri, atawa gambaran, tina sato Romawi kapapaan. Dina mangsa pisan dilembagakeunana sistem palsu Yérobam, saurang nabi ti Yuda nyanghareupan altar-na jeung sistem ibadah palsu éta. Dina taun 1844, dina awal pisan peran Protestanisme murtad dina ngadegkeun hiji sistem ibadah anu digambarkeun minangka putri Roma, kaum Millerit, ku iman, asup ka Tempat Mahakudus di Bait Suci sawarga sarta ngakuan Sabat, sahingga ngagambarkeun hiji pangrebuk profétis ka putri-putri Roma, anu milih pikeun terus ngalaksanakeun tanda kakawasaan Roma—ibadah poé Minggu.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Nabi ti Yuda anu nyanghareupan Yéroboam, harita kénéh ngedalkeun hiji nubuat.

And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

Jeung anjeunna ngagero ngalawan altar ku pangandika PANGERAN, sarta nyarios, “He altar, altar, kieu timbalan PANGERAN: Tingali, bakal lahir saurang anak ka kulawarga Daud, Yosia ngaranna; sarta di luhur manehna anjeunna bakal ngurbankeun para imam tina tempat-tempat luhur anu ngaduruk menyan di luhur manehna, sarta tulang-tulang manusa bakal diduruk di luhur manehna.” Jeung dina poe anu sarua anjeunna masihan hiji tanda, saurna, “Ieu tanda anu geus dipidangkeun ku PANGERAN: Tingali, altar teh bakal beulah, sarta lebu anu aya di luhurna bakal tumpah kaluar.” 1 Kings 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Ramalan éta ngawengku panggandaan kecap “altar.” Panggandaan hiji kecap atawa frasa dina ramalan ngawakilan hiji lambang tina amanat malaikat kadua, ku kituna nandakeun taun 1844, nalika malaikat kadua sumping sarta Protestantisme rubuh, jadi anak awéwé Babul. Dina waktu nu sarua, nabi méré hiji tanda, sakumaha kaum Millerite dina taun 1844 ngakuan tanda Sabat. Nalika Yerobeam ngancam nabi dina ayat-ayat salajengna, leungeunna jadi lumpuh, ku kituna ngarujuk kana tanda Babul anu dipaksakeun boh kana tarang boh kana leungeun, sarta anu, lamun ditarima sacara rohani, ngalumpuhkeun hiji jalma salalanggengna.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Pikeun kaperluan ulikan ieu, urang keur mertimbangkeun ramalan anu ditepikeun ku nabi anu nangtukeun yén “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah hartina “pondasi Allah”, sarta ngawakilan pondasi-pondasi Adventisme anu diwangun dina sajarah pisan anu dilambangkeun ku inagurasi Yerobeam kana sistem ibadah palsu na. Dina sistem ibadah palsu anu diadegkeun ku Yerobeam, Yosia bakal ngahukum para imam anu mingpin dina ibadah palsu éta.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Nabi éta teu nurut kana parentah PANGERAN supaya ulah mulang ngaliwatan jalan anu ku anjeunna geus ditempuh nalika sumping ka pangangkenan Yarobam, sarta supaya ulah dahar atawa nginum di Bétel. Nalika anjeunna dahar kadaharan ti nabi bohong di Bétel, anjeunna dipintonkeun minangka lambang tina pati anu bakal ditimpakeun ka jalma-jalma anu sanggeus 1844 milih mulang deui sarta ngadahar doktrin-doktrin jeung métodologi kenabian palsu tina Protestantisme murtad, sakumaha dilambangkeun ku pambrontakan taun 1863. Ranjang pupusna jalma-jalma anu mbrontak dina taun 1863 bakal sarua jeung ranjang pupusna nabi bohong di Bétel. Ranjang pupusna pikeun Protestantisme murtad nyaéta sajarah ti 11 Agustus 1840 nepi ka 1844, nalika maranéhna, umat Allah anu tadina kapilih, kaliwatkeun, sarta jadi putri-putri Roma. Ranjang pupusna Adventisme Laodisia ogé bakal aya antara tanggal nalika malaikat anu gagah turun dina 11 Séptémber 2001, sakumaha hal éta kajadian dina 1840, jeung jamna lini gedé, anu ngagambarkeun hukum Minggu anu baris geura datang.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Dina tanggal 11 Séptémber 2001, prosés nyégél saratus opat puluh opat rébu mimiti lumangsung, sarta malaikat mimiti ngalanglang Yerusalem bari nempatkeun tanda dina tarang jalma-jalma anu ngahuleng jeung ceurik ku sabab kalakuan-kalakuan keji anu dipigawe di éta nagri (Amérika Sarikat), jeung di garéja (Adventisme Laodikia). Dina tanggal 11 Séptémber 2001, dosa-dosa para bapa anu dilambangkeun ku opat kalakuan keji dina kitab Yehezkiel, jadi bebeneran-bebeneran ujian anu hadir dina prosés panyégélan anu harita mimiti lumangsung.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Ujian taun 1863 nyoko kana pondasi gerakan Millerite sakumaha diwakilan ku “tujuh kali” dina Imamat dua puluh genep, anu geus ditolak dina taun 1863. Ujian éta nyoko kana kahayang atawa katekahayang pikeun mulang ka jalan-jalan heubeul Yeremia sangkan manggihan pangreureuhan tina hujan ahir. Ujian taun 1888 nyaéta amanat ka jamaah Laodikia sakumaha dibawa ku para Sesepuh Jones jeung Waggoner, anu ogé mangrupa amanat ngeunaan pangbeneran ku iman.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Dina taun 1856, amanat ka Laodikea mimiti sumping ka jero gerakan kaum Millerit, sarta éta sumping jeung cahaya anu nambahan ngeunaan “tujuh kali,” tapi boh pangalaman anu dilambangkeun ku ubar-ubar dina amanat ka Laodikea, boh amanat ngeunaan sajarah nubuat, ditolak dina taun 1863. Pangalaman éta dilambangkeun ku titingalian (mareh) ngeunaan “penampakan”, jeung titingalian (chazon) ngeunaan “sajarah nubuat” anu duanana ditolak. Duanana titingalian éta geus manggihan kacumponanana dina 22 Oktober 1844, sarta salapan welas taun ti harita duanana ditolak, sabab Isa salawasna ngaidéntifikasi ahir jeung awal.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Dina tanggal 11 Séptémber 2001, ujian tina pambarontakan taun 1863 jeung 1888 jadi deui bebeneran anu nguji, sabab duanana aya patalina jeung jalan-jalan baheula anu disebut ku Yermia. Dina tanggal éta, amanat hujan panungtung sumping, sarta ujian taun 1919 ogé sumping, sabab dina 1919 Injil palsu ngeunaan hiji Kristus anu kosong tina sagala patalina nubuat dipidangkeun minangka amanat palsu “karapihan jeung kaamanan”. Nalika malaikat anu gagah perkasa tina Wahyu pasal dalapan welas turun dina tanggal 11 Séptémber 2001, ayat hiji nepi ka tilu kacumponan, sarta ayat hiji nepi ka tilu ngawakilan amanat tina “sora kahiji”.

“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.

“Ayeuna datang kecap yén kuring geus nyatakeun yén New York bakal disapu ku gelombang pasang? Ieu mah can kungsi ku kuring diucapkeun. Kuring geus nyebutkeun, nalika kuring ningali gedong-gedong luhur keur diwangun di dinya, tingkat demi tingkat, ‘Pamandangan anu pohara pikasieuneun bakal kajadian nalika Gusti jumeneng pikeun ngagonjang-ngagonjangkeun bumi kalayan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal dalapan welas tina Wahyu téh mangrupa panggeuing ngeunaan naon anu bakal datang ka bumi. Tapi kuring teu boga terang anu husus ngeunaan naon anu bakal datang ka New York, iwal ti yén kuring nyaho yén dina hiji poé gedong-gedong agung di dinya bakal diruntuhkeun ku dibalik-balikna jeung diguling-gulingna kakawasaan Allah. Tina terang anu dipaparinkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji keuna tina kakawasaan-Na anu maha kawasa, sarta wangunan-wangunan anu gedé kieu bakal rubuh. Pamandangan-pamandangan bakal kajadian anu kengerianana teu sanggup ku urang dibayangkeun.” Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Ku datangna malaikat dina Wahyu dalapan welas, hujan panungtung mimiti nyipratan, jeung “perdebatan kenabian” anu digambarkeun dina Habakuk pasal dua mimiti lumangsung. Perdebatan éta ngeunaan dua métodologi pikeun ngartos nubuat Alkitab, sarta hiji pesen hujan panungtung anu palsu jeung hiji anu leres. Perdebatan éta réngsé nalika “sora kadua” dina Wahyu dalapan welas datang sarta nangtukeun awal pangadilan éksékutip Allah ka Babul modéren, sarta ngagero domba-domba Allah anu séjén supaya kaluar ti Babul. Datangna sora kadua nandaan ahir sajarah panyegelan saratus opat puluh opat rébu, anu diwakilan ku kakejian kaopat, anu salajengna ngawakilan generasi kaopat jeung panungtung Adventisme Laodikea anu sujud ka panonpoé, dina hukum Minggu anu baris geura datang.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Ranjang maot Protestantisme murtad, di antara turunna malaikat jeung panto anu ditutup taun 1844, ngalambangkeun ranjang maot Adventisme Laodikea di antara turunna malaikat jeung panto anu ditutup tina hukum Minggu anu baris geura datang. Nabi ti Yuda dikurebkeun dina kuburan anu sarua jeung nabi tukang bohong ti Betel, sarta waktu raja Yosia ngamimitian réformasina, manéhna nangtung di hareupeun éta kuburan kénéh. Réformasi raja Yosia, anu ngaranna ngawakilan “pondasi-pondasi Allah”, dimimitian nalika Allah mimiti mingpin umat-Na dina poé-poé panungtungan balik deui kana pondasi-pondasi dina 11 Séptémber 2001. Réformasi anjeunna geus dimimitian nalika pagawean mulangkeun Bait Allah dipigawé deui.

And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

Dina taun ka dalapan welas pamaréntahan Raja Yosia, raja ngutus Safan bin Azalya, putra Mesulam, juru tulis, ka Bait PANGERAN, pokna, “Maneh kudu indit ka Hilkia imam agung, supaya anjeunna ngajumlahkeun pérak anu diasupkeun ka Bait PANGERAN, anu geus dikumpulkeun ku para pangjaga panto ti rahayat. Jeung sina dipasrahkeun ka panangan anu ngalakonan pagawean, anu ngawasan Bait PANGERAN; sarta sina dibikeun ka anu ngalakonan pagawean di jero Bait PANGERAN, pikeun ngomean karuksakan Bait, ka para tukang kai, para tukang ngadegkeun, jeung para tukang batu, sarta pikeun meuli kai jeung batu pahat keur ngomean Bait.” Tapi teu aya itungan anu dipénta ti maranéhna ngeunaan éta duit anu geus dipasrahkeun kana panangan maranéhna, sabab maranéhna meta kalayan satia. Tuluy Hilkia imam agung nyarios ka Safan juru tulis, “Kami geus manggihan kitab Toret di jero Bait PANGERAN.” Hilkia tuluy maparin éta kitab ka Safan, sarta anjeunna maca éta. Geus kitu Safan juru tulis sumping ka raja, mawa deui béja ka raja, sarta unjukan, “Abdi-abdi gusti parantos ngumpulkeun éta duit anu kapanggih di Bait, sarta parantos nyerahkeunana kana panangan anu ngalakonan pagawean, anu ngawasan Bait PANGERAN.” Safan juru tulis ogé nembongkeun ka raja, pokna, “Hilkia imam parantos maparin hiji kitab ka kaula.” Tuluy Safan maca éta di payuneun raja. Dina waktu raja ngadangu kecap-kecap tina kitab Toret téa, anjeunna nyoék pakeanana. Tuluy raja maréntahkeun ka Hilkia imam, ka Ahikam putra Safan, ka Akbor putra Mikaya, ka Safan juru tulis, jeung ka Asaya, abdi raja, pokna, “Maranéh kudu indit, taroskeun ka PANGERAN pikeun kami, pikeun rahayat, jeung pikeun sakumna Yuda, ngeunaan kecap-kecap tina kitab anu kapanggih ieu; sabab murka PANGERAN anu hurung ka urang téh kacida gedéna, lantaran karuhun urang henteu ngadéngékeun kecap-kecap tina kitab ieu, pikeun ngalakonan sakur anu geus dituliskeun ngeunaan urang.” 2 Raja-raja 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Ramalan yén bakal lahir hiji anak anu dingaranan Yosia, nunjuk ka tanggal 11 Séptémber 2001, nalika malaikat anu perkasa turun sarta mingpin umat-Na dina poé-panungtungan balik deui ka jalan-jalan heubeul. Turunna éta geus ditipologikeun ku turunna malaikat anu sarua dina 11 Agustus 1840. Duanana turunna éta nandaan kacumponan hiji nubuat ngeunaan Islam. Tokoh sajarah anu ngaranna pakait jeung ngaidéntifikasi tiheula, sarta medalkeun ramalan tiheula ngeunaan kacumponan nubuat waktu ngeunaan Islam anu kapanggih dina Wahyu pasal salapan ayat lima welas, nyaéta Yosia.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Dina duanana turunna malaikat dina Wahyu pasal sapuluh atawa dalapan welas, ngaran “Yosia” diparandé. Josiah Litch ngawanohkeun talatah ngeunaan Islam anu kacumponan dina tanggal 11 Agustus 1840, sarta dina tanggal 11 Séptémber 2001 nubuat ngeunaan kalahiran saurang anak anu dingaranan Yosia, anu geus ditepikeun ku nabi anu teu taat dina sajarah Yarobeam, kacumponan dina Adventisme Laodikea nalika malaikat mingpin umat-Na dina poé-poé panungtungan mulang deui kana sajarah dasar, tempat patepungan antara nabi anu teu taat jeung Yarobeam geus ngahontal kacumponanana. Kasaksian Alkitab ngaidentipikasi hiji ramalan ngeunaan saurang Yosia anu bakal datang, sarta nalika sajarah anu ditipikeun ku nabi anu teu taat diulang deui dina 1844, ramalanana ngeunaan éta ngaran sakali deui diasupkeun kana narasi nubuat.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Dina tanggal 11 Séptémber 2001, Singa tina kaom Yuda mingpin umat-Na dina poé-poé panungtungan balik deui ka jalan-jalan baheula milik Yermia, anu ngalambangkeun opat puluh genep taun nalika Utusan Perjangjian geus ngadegkeun hiji Bait Allah anu bakal didatangan ku Anjeunna kalayan ngadadak dina tanggal 22 Oktober 1844. Yosia geus manggihan kutuk Musa nalika anjeunna ngamimitian pagawean ngalereskeun Bait Allah. Pagawean saratus opat puluh opat rébu jalma dilambangkeun ku Yesaya minangka hiji pagawean pamulihan.

And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

Jeung maranéhna bakal ngawangun deui ruruntuhan-ruruntuhan baheula, maranéhna bakal ngadegkeun deui karuksakan-karuksakan anu ti heula, sarta maranéhna bakal ngalereskeun kota-kota anu ruksak, karuksakan-karuksakan tina loba turunan. Yesaya 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Pagawean Yosia dina ngalereskeun jeung mulangkeun Bait Allah, nya éta pagawean anu ku Yesaya dipidangkeun minangka pagawean anu diréngsékeun ku umat Allah dina poe-poe panungtungan, sabab sakabeh nabi leuwih loba nyarioskeun perkara poe-poe panungtungan batan poe-poe jaman maranéhna hirup. Pagawean éta ogé ditipikeun ku jalma-jalma anu kaluar ti Babul dina mangsa Ezra.

For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

Sabab urang téh kungsi jadi abdi-abdi; tapi Allah urang henteu ninggalkeun urang dina kaabdian urang, malah parantos ngalegaan asih-rahmat-Na ka urang di payuneun raja-raja Persia, pikeun maparin ka urang hiji panghirupan deui, pikeun ngadegkeun deui bait Allah urang, jeung ngomean karuksakanana, sarta pikeun maparin ka urang hiji témbok di Yuda jeung di Yerusalem. Ezra 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Pagawean anu dipigawé ku Ezra téh kacumponan waktu maranéhna geus kaluar ti Babul, sarta éta ngalambangkeun pagawean mulangkeun Bait Allah anu keur dipigawé ku Yosia, pagawean anu ku Yesaya dicirian minangka pagawean umat Allah dina poé-poé panungtungan, sarta éta dimimitian dina 11 Séptémber 2001. Dina Wahyu, Yohanes ogé nandaan éta pagawean.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

Sora anu ku sim kuring kadéngé ti sawarga téh nyarios deui ka sim kuring, saur-Na, “Geura indit, tuluy cokot kitab leutik anu muka dina panangan malaikat nu nangtung dina sagara jeung dina bumi éta.” Ku kituna sim kuring indit ka malaikat éta, tuluy nyarios ka anjeunna, “Pasihkeun ka sim kuring kitab leutik éta.” Saur anjeunna ka sim kuring, “Cokot ieu, tuluy dahar nepi ka béak; ieu bakal ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis kawas madu.” Tuluy sim kuring nyokot kitab leutik éta tina panangan malaikat, sarta didahar nepi ka béak; dina sungut sim kuring éta amis kawas madu; tapi sanggeus didahar, beuteung sim kuring jadi pait. Saur anjeunna ka sim kuring, “Maneh kudu ngaramal deui di hareupeun loba bangsa, nagara, basa, jeung raja-raja.” Tuluy dipasihkeun ka sim kuring hiji awi ukur anu kawas iteuk; sarta malaikat éta nangtung bari nyarios, “Hudang, tuluy ukur Bait Allah, mezbah, jeung jalma-jalma anu nyembah di jerona. Tapi pakarangan anu di luar Bait Allah ulah diasupkeun, sarta ulah diukur; sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; jeung kota suci bakal dipapay ku maranéhna salila opat puluh dua bulan. Jeung Kami bakal maparin kawasa ka dua saksi Kami, sarta maranéhna bakal ngaramal salila sarébu dua ratus genep puluh poé, maké kaén karung.” Wahyu 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Dina ieu petikan, Yohanes ngagambarkeun kaum Millerit anu geus ngadahar amanat anu aya dina panangan malaikat nalika Anjeunna turun dina 11 Agustus 1840, tapi anu ogé geus ngalaman kapeurih tina kuciwa anu pait dina 22 Oktober 1844. Nangtung dina kuciwa anu pait taun 1844, Yohanes dibéjaan yén anjeunna, minangka lambang umat Allah dina poé-poé panungtungan, kudu ngulang deui pangalaman anu dilambangkeun ku mangsa 1840 nepi ka 1844, ku kituna nuduhkeun ka hareup ka 11 Séptémber 2001, sarta ka hukum Minggu anu baris geura datang. Anjeunna dibéjaan, “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” anu ngagambarkeun sakuliah dunya dipaparin cahaya nalika malaikat turun dina Wahyu dalapan welas, nalika sajarah Wahyu pasal sapuluh diulang deui—“line upon line.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Patalina jeung nangtukeun sajarah anu bakal diulangan nalika umat Allah dina poé panungtung ngaramal deui, Yohanes diparéntahkeun supaya “hudang jeung ngukur” Bait Allah. “Pangukuran”-na sacara husus geus ditangtukeun, sabab anjeunna geus ditempatkeun dina taun 1844, tempat beuteungna dijadikeun pait ku kuciwa tanggal 22 Oktober. Anjeunna diparéntahkeun pikeun ngukur bait, tapi supaya ngantunkeun pakarangan, anu geus dibéjakeun ka anjeunna minangka ngagambarkeun mangsa bangsa-bangsa kapir, nalika maranéhna bakal nginjeum-nginjeum pakarangan éta salila sarébu dua ratus genep puluh taun. Sarébu dua ratus genep puluh taun éta réngsé dina 1798. Yohanes kudu ngamimitian pangukuranana dina 1798, sarta ngantunkeun sarébu dua ratus genep puluh taun saméméhna, nalika bait rohani jeung Yerusalem rohani geus diinjak-injak. Anjeunna keur nangtung dina kuciwa taun 1844, ku sabab éta ti 1798 nepi ka 1844 téh opat puluh genep taun. Opat puluh genep taun éta ngalambangkeun bait.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Nalika Yohanes, sakumaha umat Allah dina poe-poe panungtung kudu ngaramal deui, sakumaha maranéhna geus ngalakukeun ti taun 1840 nepi ka 1844, maranéhna bakal ngamimitian nalika malaikat turun dina minuhan hiji nubuat ngeunaan Islam. Karya maranéhna pikeun ngaramal deui bakal nungtut hiji pagawéan ngukur Bait Allah, jeung éta pagawéan bakal ngawakilan hiji panalungtikan kana “jalur-jalur baheula”, nyaéta sajarah anu digambarkeun ku “Bait Allah”, anu dimimitian dina waktu ahir taun 1798, jeung réngsé ku kaceuceub anu gedé taun 1844. Nalika maranéhna ngamimitian pagawéanana nalungtik jalur-jalur baheula milik Yermia, anu nyaéta “Bait Allah opat puluh genep taun” milik Yohanes, kutuk Musa kapanggih dina runtah anu paburencay di sakuliah Bait Allah, jeung ramalan ngeunaan Yosia anu bakal datang digenepan. Karya Yosia ogé diidéntifikasi deui ku Yesaya:

And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

Jeung jalma-jalma anu baris asal ti maneh bakal ngawangun deui ruruntuhan-ruruntuhan baheula; maneh bakal ngadegkeun deui pondasi-pondasi tina loba turunan; sarta maneh bakal disebut, Nu ngomean nu bolong, Nu mulangkeun deui jalan-jalan supaya tiasa dicicingan. Yesaya 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Umat Allah dina poé-poé panungtung kudu mulangkeun deui “jalan-jalan pikeun didiukan,” nya éta “jalan-jalan heubeul” nurutkeun Yermia. Maranéhna kudu ngawangun deui tempat-tempat ruruntuhan baheula, sakumaha para pagawe dina sajarah Yosia jeung Ezra keur ngalaksanakeunana. Maranéhna kudu ngagunakeun métodologi “garis kana garis,” sabab maranéhna henteu ngan saukur bakal “ngadegkeun deui” sajarah pondasi Adventisme, anu dilambangkeun ku Bait Allah anu opat puluh genep taun, tapi dina ngalakukeun éta maranéhna ogé kudu “ngadegkeun deui pondasi-pondasi loba turunan.” Maranéhna kudu ngaidentipikasi yén unggal gerakan réformasi ngalambangkeun hiji pagawean pondasi, yén “garis kana garis,” nandakeun pondasi-pondasi poé-poé panungtung ti 1798 nepi ka 1844. Maranéhna kudu ngalereskeun “retakan,” sarta retakan éta ngalambangkeun karuksakan awal dina hiji bejana atawa témbok anu muka jalan pikeun musibah salajengna. “Retakan” anu kudu dilereskeun téh nyaéta pangrebellion taun 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Nalika Yosia sumping dina 11 Séptémber 2001, umat Allah dina poé-poé panungtung mulang ka jalan-jalan baheula milik Yeremia sarta mimiti ngukur sajarah Millerite. Maranéhna manggihan “retakan” éta. Maranéhna ngaidéntifikasi bebeneran ngeunaan permata-permata dina impian Miller bari maranéhna ngawangun “tempat-tempat runtah baheula.” Maranéhna manggihan “tujuh kali,” sakumaha Yosia ogé kantos ngalakukeun, sarta maranéhna mulangkeun bebeneran tina Imamat dua puluh genep, ku kituna ngadegkeun deui “karuksakan-karuksakan anu baheula.” Nalika maranéhna mulangkeun karuksakan “anu kahiji” jeung “anu panungtung” tina Imamat dua puluh genep, maranéhna tuluy ngakuan yén nu hiji réngsé dina 1798 jeung nu séjén dina 1844. Ku kituna pagawean maranéhna dina ngadegkeun deui karuksakan-karuksakan anu baheula téh nya éta pisan “galeuh” anu dipasihkeun ka Yohanes anu ngamungkinkeun anjeunna ngukur Bait Allah.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Singa tina kaom Yuda mingpin umat-Na balik ka jalan-jalan baheula, sangkan maranéhna tiasa manggihan pekabaran hujan panungtung, sarta pekabaran hujan panungtung téh nyaéta pekabaran Islam tina cilaka katilu. Nalika ahirna maranéhna manggihan dua loh suci Habakuk, sakumaha digambarkeun ku bagan para panaratas taun 1843 jeung 1850, maranéhna ningali yén pondasina ngawengku “tilu cilaka” dina Wahyu pasal dalapan, sarta yén cilaka kadua geus réngsé dina sajarah pondasi tempat Bait Allah Millerite geus diadegkeun. Tuluy maranéhna ngakuan yén pamahaman ngeunaan aturan panerapan rangkep tilu kana nubuat-nubuat geus saméméhna diteundeun ku Singa tina kaom Yuda, sangkan waktu maranéhna balik ka jalan-jalan baheula milik Yermia, maranéhna tiasa ngakuan “pamarekan jeung pangsegeran”, anu mangrupakeun pekabaran hujan panungtung tina cilaka katilu, anu diidéntifikasi jeung diteguhkeun ku dua saksi tina cilaka kahiji jeung kadua.

We will continue this study in the next article.

Urang baris neruskeun ieu ulikan dina artikel salajengna.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

“Musuh keur usaha ngaléngsérkeun pikiran dulur-dulur lalaki jeung awéwé urang tina pagawean nyiapkeun hiji umat sangkan bisa nangtung dina poé-poé panungtungan ieu. Siasat-siasat licikna dirarancang pikeun ngagiring pikiran ngajauhan tina bahaya-bahaya jeung kawajiban-kawajiban dina mangsa ieu. Maranéhna nganggap henteu aya hargana cahaya anu Kristus bawa ti sawarga pikeun dipasihkeun ka Yohanes pikeun umat-Na. Maranéhna ngajarkeun yén kajadian-kajadian anu aya pas di hareupeun urang téh henteu cukup penting pikeun narima perhatian husus. Maranéhna ngajadikeun euweuh pangaruhna bebeneran anu asalna ti sawarga sarta ngarampas umat Allah tina pangalaman maranéhna baheula, tuluy ngagantikeunana ku élmu palsu.

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

“‘Kieu timbalan PANGERAN, Maraneh ngadeg dina jalan-jalan, tuluy nenjo, jeung tanyakeun ngeunaan jalan-jalan baheula, anu mana jalan anu hade, sarta lampahkeun eta.’ Yermia 6:16.

“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

“Ulah aya saurang ogé anu ngupayakeun ngaruntagkeun pondasi iman urang—pondasi anu geus diteundeun dina awal pagawean urang ku panalungtikan kana Firman kalayan doa jeung ku wahyu. Dina luhureun pondasi ieu urang geus ngawangun salila lima puluh taun ka tukang. Jalma-jalma bisa waé nyangka yén maranéhna geus manggihan jalan anu anyar sarta yén maranéhna bisa nempatkeun pondasi anu leuwih kuat tibatan anu geus diteundeun. Tapi ieu téh hiji panipuan anu gedé. Sabab teu aya saurang ogé anu bisa neundeun pondasi séjén salian ti anu geus diteundeun.”

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

“Dina mangsa katukang, loba anu geus ngusahakeun ngadegkeun hiji iman anyar, netepkeun asas-asas anyar. Tapi sabaraha lilana wangunan maranéhna téh nangtung? Teu lila tuluy rubuh, sabab éta henteu diadegkeun dina Batu Karang.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

"Naha para murid anu kahiji henteu kudu nyanghareupan omongan-omongan manusa? Naha maranéhna henteu kudu ngadéngé tiori-tiori palsu, tuluy, sanggeus ngalakukeun sagala rupa, tetep nangtung pageuh bari nyebut: 'Sabab pondasi anu séjén mah moal aya anu bisa nunda iwal ti anu geus ditunda.' 1 Korinta 3:11."

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

“Ku sabab kitu urang kudu nyepeng pageuh mimiti kayakinan urang nepi ka ahir. Pangandika-pangandika anu pinuh ku kakawasaan geus dikintunkeun ku Allah jeung ku Kristus ka ieu umat, pikeun mawa maranéhna kaluar ti dunya, titik demi titik, kana caang anu herang tina bebeneran jaman kiwari. Kalawan biwir anu geus kakecap ku seuneu suci, para abdi Allah geus ngembarkeun eta amanat. Pangandika ilahi geus maparin capna kana kaaslian bebeneran anu geus diumumkeun.” Testimonies, jilid 8, 296, 297.