And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

Jeung Allah nyarengan éta budak; tuluy manéhna beuki gedé, cicing di tanah gurun, sarta jadi saurang pamanah. Kajadian 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Ismael jadi saurang pamanah, anu mangrupakeun lambang peperangan, sarta lambang panghukuman eksekutif anu ditibankeun ka Roma.

The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

Sora jalma-jalma anu ngungsi jeung lolos ti tanah Babul, pikeun ngawartakeun di Sion pamalesan PANGERAN, Allah urang, pamalesan pikeun Bait-Na. Kumpulkeun para pamanah ngalawan Babul; sakumna maranéh anu narik busur, pasang kémah sabudeureun éta; ulah aya saurang ogé ti dinya anu lolos; bales ka dirina nurutkeun pagawéanana; sakumaha sagala anu geus dipigawéna, lakukeun ka dirina; sabab manéhna geus sombong ngalawan PANGERAN, ngalawan Nu Mahasuci Israil. Yermia 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Para pamanah males ka Babulon nurutkeun kana padamelanana, sarta males éta dimimitian dina hukum Minggu anu geura sumping, ku sora kadua tina Wahyu pasal dalapan welas, nalika pangadilan eksekutif Babulon anu progresif mimiti lumangsung.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

Tuluy kuring ngadéngé sora séjén ti sawarga, pokna: Kaluarlah ti dirina, he umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah katarajang ku bala-balana. Sabab dosa-dosana geus nepi ka sawarga, sarta Allah parantos émut kana kajahatan-kajahatanana. Bales ka dirina sakumaha manéhna geus ngabales ka maranéh, sarta gandakeun ka dirina dua kali lipet nurutkeun kana pagawéanana; dina cangkir anu geus dieusian ku dirina, eusi deui pikeun dirina dua kali lipet. Sakumaha gedéna manéhna geus ngamulyakeun dirina sorangan, jeung hirup dina kaméwahan, sakitu gedéna siksaan jeung kasedihan kudu dipaparinkeun ka dirina; sabab manéhna nyebut dina jero haténa, Kami linggih minangka ratu, lain randa, sarta moal ningali kasedihan. Wahyu 18:4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

Ismail jeung indungna, Hagar, geus ditahan ti meunang warisan hak cikal, tuluy diusir. Ku kituna, timburu jadi pangdorong nubuat Islam, jeung peperangan jadi padamelan nubuat maranéhna. Sebutan anu kahiji ngawengku panahanan anu ditumpangkeun ka Ismail jeung indungna ku Sarah, sarta “panahanan” maranéhna jadi hiji ciri nubuat utama Islam sapanjang Firman Allah jeung sajarah. Turunan Ismail bakal jadi jelema-jelema liar, anu leungeunna ngalawan unggal jelema, sarta sipat liarna dilambangkeun ku kalde liar Arab, tina kulawarga kuda. Ku kituna, peperangan Islam dina balahi anu kahiji jeung anu kadua digambarkeun minangka para satria anu nunggang kuda-kuda anu ambek.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Islam teh pesen hujan panungtungan, sarta memang pantes lamun tilu cilaka éta ngagambarkeun tilu garis nubuat anu husus, sabab métodologi hujan panungtungan téh “garis kana garis.” Nalika ciri-ciri nubuatan tina dua garis anu kahiji dihijikeun, éta netepkeun garis tina cilaka anu katilu. Katilu garis nubuatan éta ngagambarkeun mangsa pamegelan saratus opat puluh opat rébu. Tilu garis éta ngawakilan mangsa dicurahkeunnana hujan panungtungan, sabab hujan panungtungan mimiti nyipratan nalika Cilaka anu katilu sumping dina 11 Séptémber 2001.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Hujan panungtung baris turun ka umat Allah. Hiji malaikat anu kawasa baris turun ti sawarga, jeung sakuliah bumi baris dipinuhan ku caang kamulyaan-Na.” Review and Herald, 21 April 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Mangsa panyegelan éta ogé dilambangkeun ku mangsa anu dimimitian dina 11 Agustus 1840 sarta réngsé ku datangna malaikat katilu dina 22 Oktober 1844. Mangsa éta ogé dilambangkeun dina Habakkuk pasal dua. Sajarah Millerite ngeusi Habakkuk pasal dua, sarta ku cara kitu éta dimimitian nalika malaikat turun dina 11 Agustus 1840, jeung réngsé nalika malaikat katilu sumping dina 22 Oktober 1844.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Dina pasal dua Habakuk diécéskeun yén dina ahir titingalian, titingalian éta bakal “nyarita.” Dina ayat tilu tina pasal sapuluh Wahyu, éta malaikat ngagorowok (nyarita) ku sora tarik, sarta dina 22 Oktober 1844 éta malaikat anu sarua sumpah (nyarita) yén “waktu moal aya deui.” Nu ngajaga dina ayat hiji tina pasal dua Habakuk téh ayana dina 11 Agustus 1840, sabab dina mangsa éta para nu ngajaga ngangkat sorana.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Dina pemberontakan taun 1888, anu ku Sister White diidéntifikasi minangka ngawakilan malaikat tina Wahyu dalapan welas anu baris nyaangan bumi ku kamulyaan-Na, para pangawal (Jones jeung Waggoner) ngangkat “sorana” siga tarompét, pikeun némbongkeun ka umat Allah palanggaran-palanggaranana, sabab amanat maranéhna téh nya éta amanat ka Laodikia. Dina 11 Séptémber 2001, anu dilambangkeun ku sajarah taun 1888, Gusti nungtun umat-Na dina poé-panungtungan balik deui ka jalan-jalan heubeul Yeremia, tempat para pangawal teu dipaliré. Turunna malaikat nandaan datangna para pangawal sacara nubuat.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

“sora” anu sumping dina 11 Agustus 1840 ditepikeun ngaliwatan para panjaga, sarta ka Yermia dipidangkeun yén lamun anjeunna rék balik deui kana iman jeung kapercayaanana ka Allah sanggeus kuciwana, anjeunna bakal jadi baham Allah. Nalika éta tetenjoan anu sempet lila tungguan ahirna sumping dina 22 Oktober 1844, éta “nyarita.” Mangsa dina Habakuk pasal dua, anu kacumponan dina sajarah kaum Millerite, ngagambarkeun mangsa panyegelan saratus opat puluh opat rébu.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Penting pisan pikeun mikawanoh yén 11 Agustus 1840 nepi ka 22 Oktober 1844 ngagambarkeun pamaséan sarébu opat puluh opat rébu, nyaéta mangsa nalika hujan panungtungan dicurahkeun. Ieu penting, sabab amanat hujan panungtungan kudu diidéntifikasi ku metodologi “line upon line.” Mangsa husus anu mangrupa pamaséan sarébu opat puluh opat rébu téh sababaraha kali diwakilan dina garis-garis nubuat, sarta kitu deui dina Habakuk dua, anu ku Sister White sacara langsung diidéntifikasi minangka keur kacumponan dina sajarah Millerite. Anjeunna ogé sababaraha kali ngajarkeun yén sajarah Millerite diulang deui dina sajarah sarébu opat puluh opat rébu.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

“Kasulam ku nubuat-nubuat anu ku maranéhna dianggap nuduhkeun kana mangsa datangna anu kadua, aya piwuruk anu husus disaluyukeun jeung kaayaan maranéhna nu pinuh ku kateupastian jeung antosan tegang, sarta nguatkeun maranéhna supaya ngadagoan kalayan sabar dina iman yén naon anu ayeuna tacan écés ku pamahaman maranéhna, dina waktuna bakal dijentrekeun.”

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

“Di antara nubuat-nubuat ieu aya nubuat dina Habakkuk 2:1–4: ‘Kami rek nangtung dina tempat jaga kami, sarta nempatkeun diri kami dina munara, jeung ngawaskeun pikeun ningali naon anu bakal dicarioskeun-Na ka kami, jeung naon anu bakal kami jawab nalika kami ditegor. Jeung PANGERAN ngawaler ka kami, sarta ngandika, Tuliskeun eta tetenjoan, jeung jadikeun eta écés dina loh-loh, supaya anu maca eta bisa lumpat. Sabab eta tetenjoan masih kénéh pikeun waktu anu geus ditangtukeun, tapi dina ahirna eta bakal nyarita, jeung moal ngabohong: sanajan eta katingalina lila, antosan eta; sabab tangtu eta bakal datang, moal ngalambat. Tingal, jiwana anu ngagedékeun diri henteu lempeng dina dirina: tapi anu bener bakal hirup ku iman-na.’”

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

Dugi ti taun 1842, parentah anu dipaparinkeun dina ieu nubuat pikeun “nulis eta tetenjoan, jeung ngajentrekeunana dina papan-papan, sangkan nu macana bisa lumpat,” geus maparin ilham ka Charles Fitch pikeun nyusun hiji bagan kenabian guna ngajelaskeun tetenjoan-tetenjoan dina kitab Daniel jeung Wahyu. Medalna ieu bagan dianggap minangka kacumponan parentah anu dipaparinkeun ku Habakuk. Sanajan kitu, dina mangsa harita, teu aya anu nengetan yén dina nubuat anu sarua ditepikeun aya hiji tunda anu katempo dina lumangsungna eta tetenjoan—hiji mangsa ngadagoan. Sanggeus kuciwa éta, ieu ayat katingali kacida pentingna: “Sabab eta tetenjoan teh masih pikeun hiji waktu anu geus ditangtukeun, tapi dina ahirna eta bakal nyarita, jeung moal bohong: sanajan eta tunda, antosan ku maneh; sabab pasti bakal datang, eta moal tunda.... Ari jalma bener mah bakal hirup ku iman-na.”

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

Sabagian tina nubuat Yehezkiel ogé janten sumber kakuatan jeung panglipur pikeun jalma-jalma anu percaya: “Sarta pangandika PANGERAN sumping ka kaula, dawuh-Na, Eh anak manusa, paribasa naon ieu anu maraneh boga di tanah Israil, pokna, Poe-poe teh dipanjangkeun, sarta unggal tetenjoan jadi batal? Ku sabab eta, sebutkeun ka maranehna, Kieu timbalan Gusti ALLAH.... Poe-poe geus caket, sarta hasilna unggal tetenjoan.... Kami bakal nyarita, sarta kecap anu ku Kami diucapkeun bakal kajadian; eta moal dipanjangkeun deui.” “Jalma-jalma ti kulawarga Israil nyebutkeun, Tetenjoan anu ku manehna ditempo teh pikeun loba poe anu bakal datang, sarta manehna ngaramalkeun ngeunaan mangsa anu masih jauh. Ku sabab eta, sebutkeun ka maranehna, Kieu timbalan Gusti ALLAH; Moal aya deui hiji oge tina kecap-kecap Kami anu dipanjangkeun, tapi kecap anu geus Kami ucapkeun bakal dilaksanakeun.” Yehezkiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Urang Millerit henteu ngan ukur ningali dirina keur ngalaksanakeun pasemon ngeunaan sapuluh parawan, jeung Habakuk pasal dua, tapi maranéhna ogé dipingpin pikeun ningali yén sajarah tempat maranéhna keur ngalaksanakeun éta nubuatan, téh ogé mangrupa idéntifikasi ti Yehezkiel ngeunaan sajarah anu sarua éta pisan, tempat “hasil tina unggal titingalian” baris kacumponan. Garis sajarah anu ngagambarkeun pamaséan cap ka saratus opat puluh opat rébu téh tempat hasil tina unggal titingalian kacumponan!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Garis-garis anu ngagambarkeun mangsa hujan ahir jeung panyegelan saratus opat puluh opat rébu dihijikeun pikeun netepkeun yén sajarah nubuat salawasna miboga tandatangan Alfa jeung Omega.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Sajarah Millerite dimimitian ku sora malaikat dina Wahyu sapuluh, sarta ditutup ku sora anu sarua. Tanggal 11 Séptémber 2001 dimimitian ku sora kahiji dina Wahyu pasal dalapan belas, sarta ditutup ku sora kadua dina Wahyu pasal dalapan belas. Habakuk pasal dua dimimitian ku sora para pangjaga, sarta ditutup ku sora pangjaga Yermia. Cilaka anu kahiji dimimitian ku Mohammed, sarta ditutup ku Mohammed II. Cilaka anu kadua dimimitian ku dileupaskeunana opat malaikat Islam sarta ditutup ku dikekangna Islam.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Métodologi anu mangrupa hujan panungtungan téh nyaéta metodologi “baris kana baris” nurutkeun Yesaya, sarta baris-baris anu dihijikeun pikeun nangtukeun jeung netepkeun amanat hujan panungtungan salawasna ngandung ciri tanda Alfa jeung Omega. Cilaka nu kahiji dina Wahyu pasal salapan dimimitian ku Mohammed jeung ditungtungan ku Mohammed II. Mangsa éta kabagi kana dua rupa peperangan, anu kahijina nyaéta serangan-serangan anu teu teratur ka Roma anu mimiti lumangsung sacara nyata dina mangsa Abubakar, tuluy diteruskeun ku hiji mangsa saratus lima puluh taun nalika peperangan teratur nu kahiji dina Islam dilaksanakeun.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Saratus lima puluh taun dilambangkeun ku nubuat waktu “lima bulan”. Cilaka anu kadua ogé ngabogaan nubuat waktu, nya éta tilu ratus salapan puluh hiji taun jeung lima belas poé. Ku kituna, ku sabab struktur kenabian tina cilaka kahiji jeung cilaka kadua nandakeun tungtungna ku mitembeyan, éta ngandung hiji pamisahan antara proses panyegelan jeung hiji jangka waktu anu tangtu. Prosés panyegelan dilambangkeun dina awal sajarah cilaka kahiji, sarta éta dilambangkeun dina tungtung cilaka kadua.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Anu nuturkeun panyegelan dina ayat kaopat, dina cilaka kahiji, nyaéta “lima bulan” (saratus lima puluh taun). Lima bulan éta diidéntifikasi dua kali, sakali dina ayat kalima jeung deui dina ayat kasapuluh. Anu miheulaan prosés panyegelan ti 11 Agustus 1840 nepi ka 22 Oktober 1844 dina cilaka kadua nyaéta nubuat ngeunaan “jam, poé, bulan, jeung taun” (tilu ratus salapan puluh hiji taun jeung lima welas poé), dina ayat kalima welas. Babarengan dina hiji galur anu sinambung, tarompet kalima jeung kagenep dimimitian sarta dipungkas ku hiji gambaran ngeunaan prosés panyegelan.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Saperti dua garis, lamun dilarapkeun “garis kana garis,” éta nandakeun hiji awal jeung hiji ahir anu ditandaan ku Mohammed nu kahiji jeung Mohammed nu kadua. “Garis kana garis,” éta nangtukeun dua mangsa anu béda dina unggal garis, nyaéta anu dihasilkeun ku sabab unggal garis miboga hiji nubuat waktu. Dina sajarah woe nu kahiji, Islam kudu “nganyenyeri” Roma, sarta dina woe nu kadua, éta kudu “maehan” Roma. Woe nu kahiji mangrupa peperangan ku tumbak, pedang, jeung panah, sedengkeun woe nu kadua ngenalkeun mesiu minangka pakarang perang.

“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

“AYAT 10. Jeung maranéhna miboga buntut sarupa jeung kalajengking, sarta dina buntutna aya panyengat; jeung kakawasaan maranéhna nyaéta pikeun nganyenyeri manusa salila lima bulan. 11. Jeung maranéhna miboga hiji raja anu maréntah maranéhna, nyaéta malaikat jurang anu taya dasar, anu ngaranna dina basa Ibrani nyaéta Abaddon, tapi dina basa Yunani ngaranna Apollyon.

“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

“Nepi ka ieu, Keith parantos maparin ka urang gambaran-gambaran ngeunaan ditiupna lima tarompét anu kahiji. Tapi ayeuna urang kudu mungkas ti anjeunna, sarta neraskeun kana panerapan ciri anyar tina ieu nubuat anu diwanohkeun di dieu; nyaéta, mangsa-mangsa nubuat.

“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

“Kakuatan maranéhna téh pikeun nyiksa manusa salila lima bulan.—1. Muncul patalékan, manusa nu mana anu kudu disiksa ku maranéhna salila lima bulan?—Tangtu waé, maranéhna éta jalma-jalma anu sarua anu engkéna baris dipaéhan ku maranéhna (tingali ayat 15); ‘sapertilu jalma,’ atawa sapertilu Kakaisaran Romawi,—bagian Yunani ti éta.

“2. When were they to begin their work of torment? The 11th verse answers the question.

“2. Iraha maranéhna kudu ngamimitian pagawean maranéhna pikeun nyiksa? Ayat ka-11 ngajawab éta pananya.

“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

“(1) ‘Maranéhna miboga hiji raja di luhur maranéhna.’ Ti pupusna Mohammed nepi ka deukeut ahir abad ka-tilu welas, kaum Mohammedan kabagi jadi rupa-rupa golongan di handapeun sababaraha pamingpin, tanpa aya hiji pamaréntahan sipil umum anu ngawengku maranéhna kabéh. Deukeut ahir abad ka-tilu welas, Othman ngadegkeun hiji pamaréntahan anu ti harita dipikawanoh minangka pamaréntahan atawa kakaisaran Ottoman, anu tuluy mekar nepi ka ngawengku sakumna suku Mohammedan anu utama, ngahijikeun maranéhna kana hiji monarki agung.”

“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

“(2) Watek raja. ‘Anu jadi malaikat jurang nu taya dasarna.’ Malaikat nandakeun saurang utusan, hiji palayan, boh nu hade boh nu goreng, sarta henteu salawasna mangrupa mahluk rohani. ‘Malaikat jurang nu taya dasarna,’ atawa palayan utama tina agama anu asalna ti dinya waktu eta dibuka. Eta agama teh Mohammedanisme, jeung sultan teh palayan utamana. ‘Sultan, atawa grand Seignior, sakumaha anjeunna disebut kalawan teu dibeda-bedakeun, oge mangrupa Kalifah Agung, atawa imam agung, ngahijikeun dina pribadina martabat rohani nu pangluhurna jeung kakawasaan sipil nu pangluhurna.’—World As It Is, kc. 361.”

“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

“(3) Ngaran anjeunna. Dina basa Ibrani, ‘Abaddon,’ nyaéta nu ngancurkeun; dina basa Yunani, ‘Apollyon,’ nyaéta nu ngabinasakeun, atawa nu ngancurkeun. Ku sabab miboga dua ngaran anu béda dina dua basa, écés yén anu dimaksud pikeun digambarkeun téh watakna, lain ngaran kakawasaan éta. Lamun kitu, sakumaha ditepikeun dina dua basa éta, anjeunna téh saurang pangancur. Kitu salawasna watak pamaréntahan Ottoman.”

“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

“Tapi iraha Othman ngalakukeun serangan kahijina ka kakaisaran Yunani?—Numutkeun ka Gibbon, Decline and Fall, jsb., ‘Othman mimiti asup ka wewengkon Nikomedia dina poé ka-27 bulan Juli, 1299.’”

“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

“Itungan sawatara panulis dumasar kana anggapan yén mangsa éta kudu dimimitian ti ngadegna kakaisaran Ottoman; tapi ieu écés hiji kasalahan; sabab maranéhna lain baé kudu miboga saurang raja anu ngawasa maranéhna, tapi ogé kudu nyiksa manusa salila lima bulan. Tapi mangsa panyiksaan éta moal bisa dimimitian saméméh serangan kahiji ti para panyiksa, anu, sakumaha geus disebutkeun di luhur, nyaéta 27 Juli 1299.

“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

“Perhitungan anu kieu di handap, anu dumasar kana titik awal ieu, geus dijieun jeung diterbitkeun dina hiji karya anu judulna, Kadatangan Kristus Nu Kadua, jst., ku J. Litch, dina taun 1838.

“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

“‘Jeung kakawasaan maranéhna téh pikeun nyiksa manusa salila lima bulan.’ Nepi ka dinya wates amanat maranéhna, nyaéta pikeun nyiksa ku cara ngarampas terus-terusan, tapi lain pikeun maéhan maranéhna sacara pulitik. ‘Lima bulan,’ tilu puluh poé sapoé bulan, masihan ka urang saratus lima puluh poé; jeung poé-poé ieu, ku sabab sipatna simbolis, nandakeun saratus lima puluh taun. Dimimitian ti 27 Juli 1299, saratus lima puluh taun éta nepi ka 1449. Salila sakabéh mangsa éta urang Turki kalibet dina perang anu ampir taya eureunna jeung kakaisaran Yunani, tapi can ogé nalukkeun éta. Maranéhna ngarebut sarta nahan sababaraha propinsi Yunani, tapi kamerdikaan Yunani tetep dipiara di Konstantinopel. Tapi dina taun 1449, minangka ahir tina saratus lima puluh taun éta, datang hiji parobahan, anu sajarahna bakal kapanggih dina tarompet salajengna.” Uriah Smith, Daniel and Revelation, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

Uriah Smith nu keur nyutat itungan Josiah Litch ngeunaan saratus lima puluh taun, anu nalika parantos réngsé, ngawakilan hiji titik awal pikeun nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé dina Tarompet salajengna. Nalika masihan koméntar kana ramalan Litch ngeunaan dua nubuat waktu anu silih patali ieu, Sister White nyatet:

“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.’

“Dina taun 1840 aya deui kacumponan nubuat anu matak héran, anu ngagerakkeun minat anu sumebar lega. Dua taun saméméhna, Josiah Litch, salah saurang palayan Injil anu pangmuka dina ngawawar Advent Kadua, nerbitkeun hiji panalungtikan ngeunaan Wahyu 9, anu ngaramalkeun ragragna Kakaisaran Ottoman. Numutkeun kana itunganana, kakawasaan ieu bakal diragragkeun... dina tanggal 11 Agustus 1840, nalika kakawasaan Ottoman di Konstantinopel bisa diarep-arep bakal dipatahkeun. Jeung ieu, kuring yakin, bakal kabuktian enya kitu.”

“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.

“Dina mangsa anu kacida luyu jeung anu geus ditangtukeun, Turki, ngaliwatan para duta besarna, narima panyalindungan ti kakawasaan-kakawasaan sekutu Éropa, sahingga nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta ngalaksanakeun ramalan éta kalawan persis pisan. Nalika hal éta jadi kanyahoan, lobana jalma jadi yakin kana benerna prinsip-prinsip panapsiran nubuat anu diagem ku Miller jeung para saparakancana, sarta hiji dorongan anu luar biasa dipasihkeun ka gerakan advent. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawar boh dina medalkeun pamadegan-pamadeganana, sarta ti taun 1840 nepi ka 1844 pagawéan éta gancang sumebar.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

Musibah kahiji jeung kadua téh patalina ku dua nubuat waktu anu silih nyambung. Musibah kahiji dimimitian ku hiji gambaran ngeunaan panyegelan, sedengkeun musibah kadua ditungtungan ku sajarah ti 11 Agustus 1840 nepi ka dibunyikeunana tarompét katujuh dina 22 Oktober 1844, anu ogé mangrupa gambaran ngeunaan panyegelan. Mimiti jeung tungtungna ngandung tandatangan Alpha jeung Omega, sabab, saperti dina sajarah nalika Kristus netepkeun perjangjian salila saminggu, mangsa éta kabagi jadi dua bagian. Mangsa kahiji dimimitian ku Mohammed kahiji, sarta ditungtungan ku Mohammed kadua. Mangsa kadua dimimitian ku “sora ti opat tanduk altar emas anu aya di payuneun Allah,” sarta ditungtungan ku “sora” Kristus, anu sumpah “demi Mantenna anu hirup salalanggengna, anu nyiptakeun langit jeung sagala anu aya di jerona, jeung bumi jeung sagala anu aya di jerona, jeung laut jeung sagala anu aya di jerona, yén moal aya deui waktu.”

We will continue this study in the next article.

Urang bakal neraskeun ieu pangajaran dina artikel salajengna.

“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.

“Sakur patalékan anu bisa dibangkitkeun ku Iblis dina pikiran pikeun nimbulkeun karagu-raguan ngeunaan sajarah agung lalampahan umat Allah dina mangsa nu geus kaliwat, bakal nyugemakeun kaagunganana nu satanis sarta mangrupa panghinaan ka Allah. Warta ngeunaan geura sumpingna Gusti ka dunya urang kalayan kakawasaan jeung kamulyaan anu agung téh nyaéta kayaktian, sarta dina taun 1840 loba sora geus diangkat dina ngumumkeunana.” Manuscript Releases, jilid 9, 134.