In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Dina pasal ka sapuluh tina Wahyu, tempat sajarah amanat malaikat kahiji jeung kadua digambarkeun, Yohanes, salaku lambang umat Allah dina poé-poé panungtungan, geus dibéjaan ti heula yén dina sajarah anu ku anjeunna dilambangkeun éta bakal aya hiji kuciwa; sarta kuciwa éta téh mangrupa unsur dina sajarah malaikat kahiji jeung kadua anu geus disegel tina pangarti kaum Miller, supaya nguji iman maranéhna.
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. Revelation 10:8–10.
Jeung sora anu ku kami kadéngé ti sawarga nyarita deui ka kuring, sarta ngadawuh, “Indit, sarta cokot kitab leutik anu kabuka dina panangan malaikat anu nangtung di luhureun laut jeung di luhureun bumi.” Tuluy kuring indit ka malaikat éta, sarta ngandika ka anjeunna, “Pasihkeun ka kuring kitab leutik éta.” Sarta anjeunna ngadawuh ka kuring, “Cokot éta, tuluy dahar nepi beak; éta bakal ngajadikeun beuteung anjeun pait, tapi dina sungut anjeun bakal amis kawas madu.” Tuluy kuring nyokot kitab leutik éta tina panangan malaikat, sarta ngadahar nepi beak; sarta éta dina sungut kuring amis kawas madu: jeung pas sanggeus kuring ngadahar éta, beuteung kuring jadi pait. Wahyu 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Dina ayat kasapuluh, Yohanes ngawakilan sajarah ti tanggal 11 Agustus 1840, nalika malaikat anu perkasa turun bari nyepeng hiji kitab leutik dina leungeunna, nepi ka Kakeuheul Agung dina tanggal 22 Oktober 1844. Saméméh anjeunna sacara simbolis ngawakilan sajarah éta, anjeunna dibéjaan ku “sora anu” ku anjeunna “kadéngé ti sawarga” anu ngabejaan anjeunna yén nalika anjeunna ngadahar kitab leutik éta, “éta bakal ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis kawas madu.” Kakeuheul anu pait éta lah anu nguji iman para Millerite, sarta henteu panghadéna pikeun maranéhna uninga ngeunaan kakeuheul éta saméméh éta kajadian, tapi Yohanes ngawakilan umat poé-panungtung anu diwajibkeun uninga kana kanyataan-kanyataan anu patali jeung panggambaran runtuyan kajadian, anu jadi sajarah talatah malaikat kahiji jeung kadua.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Sajarah suci éta nétélakeun yén bakal aya hiji ujian anu dibawa ka umat poé panungtung, jeung éta bakal mangrupa ujian anu dumasar kana hiji hal anu henteu pangsaéna pikeun maranéhna kaharti sateuacan ujian éta datang; tapi éta lain pangalaman anu sarua pisan jeung pangalaman urang Millerite, sanajan éta sajalan sampurna jeung runtuyan kajadian anu digambarkeun ku malaikat kahiji jeung kadua, sabab tujuh guludug éta ogé ngalambangkeun, “kajadian-kajadian ka hareup anu bakal diungkabkeun nurutkeun runtuyanana.”
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Sanaos diperlukeun pikeun nyaho sajarah dasar kaum Millerit, umat Allah dina poé-poé panungtungan bakal ngalaksanakeun runtuyan kajadian anu sarua saperti kaum Millerit; nanging naon anu nguji kaum Millerit, anu pangsaéna pikeun maranéhna téh ulah dipikanyaho ti heula, bakal jadi hiji ujian anu béda, anu ditimbulkeun ku hiji unsur anu diségél nepi ka waktuna geus caket pikeun Singa ti kaom Yuda muka segel Wahyu Isa Al Masih, anu kajadian dina sajarah anu disumputkeun tina ayat opat puluh Daniel sabelas.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Nu disegel téh dirarancang pikeun nguji umat Allah dina poé-poé panungtungan, jeung éta ujian bakal saluyu jeung waymark tempat kaum Millerites diuji; sabab boh dina panggenepan kahiji dina sajarah Millerite boh dina panggenepan panungtungan dina poé-poé panungtungan, tujuh guludug éta mangrupa “gambaran runtuyan kajadian” “anu bakal diungkabkeun nurutkeun urutanana.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
Anu can kacatet ku loba jalma nyaéta yén sakumaha Yohanes ngawakilan sajarah turunna Kristus kalayan kitab leutik dina 11 Agustus 1840 nepi ka Kuciwa Agung tanggal 22 Oktober 1844, sajarah anu sarua ogé diwakilan ku turunna malaikat kadua dina 19 April 1844. Kuciwa anu kahiji tiasa kahartos minangka kuciwa Yohanes, anu, sanggeus ngadahar kitab leutik dina 11 Agustus 1840, ngalaman kuciwa dina 19 April 1844. Nalika kuciwa éta datang, malaikat kadua turun bari nyepeng hiji “tulisan” dina pananganana.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
“Malaikat anu sanés, anu kawasa, diparentahkeun pikeun turun ka bumi. Isa nempatkeun hiji tulisan dina leungeunna, sarta nalika anjeunna sumping ka bumi, anjeunna ngagero, ‘Babul geus rubuh, geus rubuh.’ Tuluy kuring ningali deui maranéhna anu kuciwa ngangkat panonna ka sawarga, neuteup kalayan iman jeung pangharepan kana kadatangan Gustina. Tapi loba anu katingalina tetep dina kaayaan dungu, saolah-olah keur saré; sanajan kitu, kuring tiasa ningali tapak kasedih anu jero dina rarayna. Maranéhna anu kuciwa ningali tina Kitab Suci yén maranéhna aya dina mangsa panundaan, sarta yén maranéhna kudu sabar ngadagoan kacumponan éta tetenjoan. Bukti anu sarua anu ngarahkeun maranéhna pikeun ngarep-ngarep Gustina dina taun 1843, ngarahkeun maranéhna pikeun ngarepkeun Anjeunna dina taun 1844. Tapi kuring ningali yén lolobana henteu miboga éta tanaga anu nandaan iman maranéhna dina taun 1843. Kuciwa maranéhna geus ngaleuleuskeun iman maranéhna.” Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Sajarah Millerit anu dipidangkeun ku Yohanes dina pasal sapuluh, nyaéta sajarah malaikat kahiji sarta ogé malaikat kadua. Turunna malaikat kahiji mawa hiji pesen, jeung turunna malaikat kadua mawa hiji pesen, nandaan awal sajarah masing-masing anu duanana réngsé ku kuciwa, sanajan Yohanes leuwih langsung ngagambarkeun sakabéh sajarah duanana malaikat éta. Malah sanggeus 22 Oktober 1844, nalika malaikat katilu sumping mawa hiji pesen, kuciwa tina pambarontakan taun 1863, nyayagikeun hiji kasaksian katilu ngeunaan hiji mangsa anu dimimitian ku hiji pesen anu ditungtungan ku kuciwa.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
Kuciwa munggaran tina gerakan malaikat katilu dina 18 Juli 2020 téh mangrupa paralel jeung kuciwa munggaran para Millerit. Hiji bebeneran geus disegel, sakumaha bebeneran ngeunaan 1844 disegel ku Gusti ku cara nahan panangan-Na kana hiji kasalahan dina sawatara angka, anu ngahasilkeun kuciwa munggaran para Millerit. Nalika kasalahan éta saterusna kaharti, éta kasalahan geus dibuka segelna, sabab Singa ti kaom Yuda geus ngaleupaskeun panangan-Na. Kasalahan dina 18 Juli 2020 téh timbul ku panolakan pikeun ngaku yén panangan-Na geus diangkat dina 22 Oktober 1844, nalika Anjeunna ngucapkeun yén “waktu moal aya deui.”
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Naha éta gerakan Piladélpia dina kuciwa kahiji malaikat kahiji, atawa kuciwa kahiji gerakan Laodikia tina malaikat katilu, panangan-Na ngagambarkeun waymark éta. Dina 19 April 1844 jeung dina 18 Juli 2020, kuciwa éta ngahasilkeun hiji mangsa paburencay. Maranéhna anu kungsi dikumpulkeun boh dina 11 Agustus 1840 boh dina 11 Séptémber 2001, dipaburencarkeun, sarta satuluyna Kristus mimiti ngumpulkeun umat-Na pikeun kadua kalina.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
Anjeunna parantos ngumpulkeun hiji umat mimitian tanggal 11 Séptémber 2001, sabab sakumaha dilambangkeun ku baptisan Kristus, nyaéta nalika lambang Ilahi turun, Anjeunna mimiti ngumpulkeun murid-murid-Na, lain saméméhna. Saterusna, sanggeus aya panyebaran, Kristus ngumpulkeun umat-Na kadua kalina. Kristus ngumpulkeun murid-murid-Na mimitian dina baptisan-Na, sarta sanggeus panyebaran anu ditimbulkeun ku salib, Anjeunna mimiti ngumpulkeun murid-murid-Na kadua kalina. Kanyataan profétik ngeunaan hiji pangumpulan anu kadua anu dimimitian dina Juli 2023, mangrupa bagian tina naon anu parantos disegel dina 18 Juli 2020, sanajan éta écés mangrupa unsur tina sajarah kaum Millerite.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Dina ayat ka opat puluh tina Daniel sabelas, sato galak ti jurang nu teu aya dasarna naék sarta maehan duanana tanduk tina sato galak bumi dina taun 2020. Dina bulan Juli 2023, Gusti mimiti ngumpulkeun umat-Na ahir jaman pikeun kadua kalina. Prosés pangumpulan ieu kagambarkeun dina sajarah suci kaum Millerite, sarta dina sajarah éta aya dua saksi sajarah ngeunaan pangumpulan umat-Na pikeun kadua kalina. Prosés pangumpulan téh mangrupa unsur nubuat anu geus diségél nepi ka Juli 2023. Karya ngumpulkeun umat-Na pikeun kadua kalina ditetepkeun dina mangsa sajarah Perang Ukraina, pas saméméh pamilihan kadua présidén ka dalapan, nyaéta nu asalna ti antara tujuh éta.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
Dina tanggal 11 Agustus 1840, Gusti ngumpulkeun gerakan Millerite, sarta Anjeunna nandaan eta pangumpulan ku diwanohkeunana bagan 1843, nu diterbitkeun dina bulan Méi 1842. Eta bagan ngawakilan amanat dasar, sabab waktu harita Anjeunna keur neundeun pondasi Bait Suci Millerite. Turunna malaikat dina Wahyu pasal sapuluh, dina tanggal 11 Agustus 1840, sajajar jeung baptisan Kristus, anu di antara hal-hal séjén nandaan mimiti Kristus milih murid-murid-Na.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Ku dipanggilna Yohanes jeung Andreas jeung Simon, Filipus jeung Natanael, dimimitian pondasi garéja Kristen. Yohanes ngarahkeun dua urang muridna ka Kristus. Tuluy salah saurang ti antarana, nya éta Andreas, manggihan lanceukna, tuluy nyaur anjeunna ka Jurusalamet. Sanggeus éta Filipus dipanggil, sarta anjeunna indit neangan Natanael.” The Desire of Ages, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
Pagawéan William Miller ti mangsa ahir dina taun 1798 nepi ka 11 Agustus 1840, ngagambarkeun pagawéan Yohanes Pembaptis; tapi nalika malaikat dina Wahyu sapuluh turun, sakumaha dilambangkeun ku turunna Roh Suci dina baptisan Kristus, Gusti “ngumpulkeun” murid-murid dasar-Na. Dua saksi ieu nandakeun yén Kristus ngumpulkeun umat-Na dina ahir poé dina 11 Séptémber 2001, nalika malaikat dina Wahyu pasal dalapan welas turun; tapi sakumaha kaayaanana jeung kaum Millerit, maranéhna kudu diuji ku hiji unsur tina tujuh guludug anu geus diségél, tuluy Gusti bakal ngumpulkeun umat-Na pikeun kadua kalina.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Pangimpunan kadua umat Allah dina poé-panungtungan dimimitian dina sajarah anu dilambangkeun dina tungtung pisan ayat sabelas, dina pasal sabelas kitab Daniel, pas saméméh kameunangan Putin ka Ukraina, jeung pas saméméh ayat dua belas, tempat kasaksian profétis Rusia jeung Putin réngsé. Ku kituna, Daniel pasal sabelas, ayat sabelas, sajajar jeung Wahyu pasal sabelas, ayat sabelas, sabab di dinya dua saksi dihirupkeun deui.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Dina sajarah suci kaum Millerite, Gusti mimiti ngumpulkeun umat-Na pikeun kadua kalina sanggeus kuciwa tanggal 19 April 1844, sarta naon anu dipaké ku Gusti pikeun ngumpulkeun umat-Na dina mangsa éta nyaéta pangakuan yén maranéhna keur ngalaksanakeun mangsa nungguan dina pasemon sapuluh parawan dina Mateus pasal dua puluh lima, jeung ogé Habakuk pasal dua. Pikeun kaum Millerite bisa mikawanoh kaayaan maranéhna sarta balik deui, maranéhna kudu mikawanoh dirina sorangan salaku anu digambarkeun dina Firman nubuat Allah. Maranéhna kudu ningali yén maranéhna téh umat Allah, sabalikna ti jalma-jalma anu ngaku-ngaku yén maranéhna téh umat-Na. Dina ngumpulkeun umat-Na anu kuciwa, Anjeunna keur maparin hiji ilustrasi ngeunaan panji anu diangkat ka bangsa-bangsa sanés, ku kituna negeskeun bédana antara umat-Na anu sajati tapi kuciwa, jeung umat anu ngan saukur ngaku-ngaku jadi umat-Na.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Dina poé éta bakal aya hiji akar Yésé, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa kapir bakal néangan; sarta tempat pangreureuhna bakal mulya. Jeung bakal kajadian dina poé éta, yén Gusti bakal ngulurkeun deui panangan-Na pikeun kadua kalina guna mulangkeun sesa umat-Na anu masih kari, ti Asyur, ti Mesir, ti Patros, ti Kus, ti Élam, ti Sinear, ti Hamat, jeung ti pulo-pulo sagara. Jeung Anjeunna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma Israél anu kaasup buangan, jeung ngahijikeun deui anu paburencay ti Yuda ti opat juru bumi. Yesaya 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Nalika nabi Yermia ngagambarkeun jalma-jalma anu kuciwa dina tanggal 19 April 1844, anjeunna netelakeun yén anjeunna geus henteu deui ngahiji jeung “pasamoan jalma-jalma anu ngahina,” anu ngagunakeun ramalan taun 1843 anu gagal minangka bukti yén jalma-jalma anu diwakilan ku Yermia téh nabi-nabi palsu.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Abdi henteu linggih dina jamaah anu ngaguyon, ogé henteu ngararasakeun kabungah; abdi linggih nyorangan ku sabab panangan Gusti: margi Gusti parantos ngeusian abdi ku amarah. Yermia 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
“ririungan para panyarekan” geus ngusir jalma-jalma anu dilambangkeun ku Yermia.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“Loba anu dikaniaya ku dulur-dulurna sorangan anu teu percaya. Pikeun ngajaga kalungguhan maranéhna di jero gareja, sabagian sapuk pikeun cicingeun ngeunaan pangharepan maranéhna; tapi nu séjén ngarasa yén kasatiaan ka Allah ngalarang maranéhna nyumputkeun kitu bebeneran-bebeneran anu geus dipasrahkeun ku Anjeunna ka maranéhna pikeun dijaga. Teu saeutik anu diputuskeun tina paguyuban gareja ku alesan teu séjén iwal ti lantaran ngedalkeun kapercayaan maranéhna kana datangna Kristus. Kacida muliyana pikeun jalma-jalma anu nanggung ieu pangwujudan iman maranéhna éta pangandika nabi: ‘Dulur-dulur maranéh anu ngéwa ka maranéh, anu miceun maranéh ku sabab ngaran Kami, ngucap, Mugi PANGERAN dimulyakeun: tapi Mantenna bakal nembongan pikeun kabagjaan maranéh, sedengkeun maranéhna bakal kabeurangan.’ Yesaya 66:5.” The Great Controversy, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Nalika Gusti ngadegkeun hiji panji pikeun bangsa-bangsa kapir, éta bakal kajadian nalika Mantenna ngulinkeun panangan-Na pikeun kadua kalina guna ngumpulkeun sesa umat-Na, nya éta anu kaasingkeun ti Israél. Maranéhna téh jalma-jalma anu geus teu deui calik dina “jamaah anu sok ngécé.”
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
“akar Isai” teh lambang dua galur getih, hiji ti agama Yahudi dihijikeun jeung galur getih ti luar agama Yahudi, sarta ngalambangkeun lain wungkul galur getih Yesus, tapi ogé lambang ngahijina Kaallahan jeung kamanusaan, sabab panji anu diangkat ngalambangkeun hiji umat anu geus disegel salalanggengna kana kaayaan jeung pangalaman ngahijina Kaallahan jeung kamanusaan, anu ogé dilambangkeun dina ayat kasapuluh tina Daniel pasal sabelas ku lambang “benteng”. Dina ayat kasapuluh, mangsa panyegelan saratus opat puluh opat rébu téh kaimplikasikeun ku pamahaman nubuatan ngeunaan benteng, nyaéta sirah. Dina sajarah ayat kasabelas jeung Perang Ukraina, Gusti ngulurkeun panangan-Na pikeun kadua kalina guna ngumpulkeun maranéhna anu kasisihkeun anu geus ngalaman kuciwa.
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Ku kituna, kalayan kasaksian Daniel sabelas minangka wangunna, urang geus ngaidentipikasi panyusupan kapapaan kana sajarah nubuat, pas saméméh hukum Minggu. Urang geus ningali pagawean tanduk Républikan anu dilambangkeun ku Trump nalika manéhna jadi anu kadalapan, anu asalna tina anu tujuh, sarta mimiti ngalaksanakeun pagawean ngahijikeun garéja jeung nagara. Urang miboga garis tanduk murtadna Protestanisme, sakumaha dilambangkeun ku urang Makabe. Dina sajarah anu sarua, anu dilambangkeun ku éta ayat-ayat, urang nerapkeun garis tujuh guludug, anu ogé mangrupa garis tina misil sapuluh parawan, bari ngaidentipikasi pangalaman saratus opat puluh opat rébu, kitu deui garis tina tilu malaikat anu ngajentrekeun pagawean tanduk Protestan anu sajati. Salah sahiji kajadian pikeun tanduk Protestan anu sajati dina sajarah éta nyaéta pangumpulan anu kadua.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Pangumpulan anu kadua kajadian dina sajarah amanat malaikat anu kadua, sarta éta ogé kajadian dina sajarah malaikat anu katilu ti taun 1844 nepi ka 1863, ngadegkeun dua saksi tina sajarah Millerite ngeunaan Gusti anu mantengkeun panangan-Na pikeun kadua kalina guna ngumpulkeun domba-Na anu paburencay.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“23 Séptémber, Gusti nunjukkeun ka abdi yén Mantenna parantos ngalegaan panangan-Na pikeun kadua kalina guna mulangkeun sésa umat-Na, sarta yén sagala usaha kudu digandakeun deui dina mangsa pangumpulan ieu. Dina mangsa paburencay, Israél parantos ditakol sarta dirobek, tapi ayeuna dina mangsa pangumpulan Allah bakal nyageurkeun sarta ngabeungkeut tatu umat-Na. Dina mangsa paburencay, sagala usaha anu dipigawé pikeun nyebarkeun bebeneran ngan ukur mawa pangaruh anu saeutik, hasilna saeutik pisan atawa ampir euweuh; tapi dina mangsa pangumpulan, nalika Allah parantos nempatkeun panangan-Na pikeun ngumpulkeun umat-Na, sagala usaha pikeun nyebarkeun bebeneran bakal ngahasilkeun pangaruh sakumaha anu dipiharep. Saréréa kudu ngahiji sarta getol dina padamelan ieu. Kuring ningali yén salah lamun aya nu ngarujuk kana mangsa paburencay pikeun dijadikeun conto anu ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah ayeuna henteu ngalakukeun leuwih seueur pikeun urang tibatan anu dipigawé-Na harita, Israél moal kungsi kakumpul.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Dina lampiran kana Early Writings, Sadérékah White ngajelaskeun katerangan anu kakara dicutat éta:
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. Pamadegan yén Gusti ‘ngaléngkérkeun panangan-Na pikeun kadua kalina guna ngarebut deui sesa umat-Na,’ dina kaca 74, ngan ukur ngarujuk kana kasatunggalan jeung kakuatan anu kungsi aya di antara maranéhanana anu ngarep-ngarep Kristus, sarta kana kanyataan yén Mantenna geus mimiti ngahijikeun deui jeung ngadegkeun deui umat-Na.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
Sajarah suci ngeunaan tujuh guludug anu ngagambarkeun mangsa ti 11 Agustus 1840 nepi ka 22 Oktober 1844, ngalambangkeun sajarah suci ti 22 Oktober 1844 nepi ka pambrontakan taun 1863. Baris demi baris, sajarah anu kahiji ngagambarkeun hiji ilustrasi ngeunaan para parawan anu wijaksana, jeung baris anu kadua nyayagikeun hiji ilustrasi ngeunaan para parawan anu bodo. Duanana sajarah dimimitian nalika hiji malaikat turun mawa hiji amanat anu kudu didahar. Kadatangan malaikat dina duanana sajarah ngamimitian hiji prosés pangujian anu ngahasilkeun paburencayna jalma-jalma, sarta dina taun 1849, Sister White keur dipintonkeun yén Gusti sakali deui ngulurkeun panangan-Na pikeun kadua kalina, ayeuna pikeun ngumpulkeun jalma-jalma anu geus paburencay dina 22 Oktober 1844.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Maranéhna geus dipaburencay ku Kuciwa Agung, sakumaha para wijaksana dina 19 April 1844 geus dipaburencay ku kuciwa maranéhna anu kahiji. Panghimpunan anu kadua nangtukeun yén Gusti “geus mimiti ngahijikeun sarta ngadegkeun deui umat-Na.” Dina panghimpunan anu kadua, pagawean Gusti ngawengku ngangkat hiji panji anu silih ngahijikeun dina eta warta, sarta anu kamanusaanana ngahiji jeung Kaallahan-Na. Tujuan panji éta nyaéta nyaur domba Allah anu séjén kaluar ti Babul, anu kalaksanakeun ku lalaki jeung awéwé anu ningali panji éta.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
Panji téh nyaéta tentara jalma-jalma anu geus ngahijikeun kamanusaan maranéhna jeung Kaallahan Kristus dina mangsa ujian hukum Minggu. Ku kituna, pangumpulan anu kadua ngaidentipikasi yén “akar Yésé” bakal diangkat, mawa perlambangan nubuat anu rangkep dua tina Rut, hiji bangsa kapir anu dikumpulkeun ku panji ku cara dihijikeun jeung Boas, hiji lambang tina saratus opat puluh opat rébu, sarta ogé hiji lambang tina Sang Juru Tebus, anu mayar hargana pikeun Rut, sarta anu jadi baraya deukeutna. Dina inkarnasi tabiat ilahi Kristus jeung daging anu murag tina tabiat manusa, Anjeunna jadi baraya deukeut urang. Panji anu diangkat téh nyaéta jalma-jalma anu dihijikeun ku amanat, anu ngaréngsékeun pagawéan ngahijikeun kamanusaan maranéhna kana Kaallahan Kristus saméméh hukum Minggu.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
“Pangajen kana Kitab Suci bakal beuki jero ku cara nalungtik éta. Ka mana baé muridna malik, anjeunna bakal mendakan hikmah jeung kanyaah Allah anu taya watesna dipintonkeun.
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
“Harti penting tina tatanan agama Yahudi can acan kaharti sapinuhna. Kayaktén-kayaktén anu lega tur jero dipidangkeun dina upacara-upacara jeung lambang-lambangna. Injil teh mangrupakeun konci anu muka sagala rusiahna. Ku pangaweruh kana rencana panebusan, kayaktén-kayakténna kabuka pikeun dipikaharti. Leuwih ti batan sakumaha anu ku urang ayeuna kaharti, nya éta hak istiméwa urang pikeun ngartos jejer-jejer anu ajaib ieu. Urang kudu ngartos perkara-perkara Allah anu jero. Malaikat-malaikat ngarep-ngarep nengetan kayaktén-kayaktén anu diungkabkeun ka jalma-jalma anu, kalayan hate anu remuk, keur nalungtik Firman Allah, sarta ngadoa supaya dipaparin panjang, lega, jero, jeung luhurna pangaweruh anu ngan Anjeunna wungkul anu bisa maparin.”
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Waktu urang ngadeukeutan ka panutup sajarah dunya ieu, nubuat-nubuat anu patali jeung poé-poé panungtung hususna nungtut supaya urang nalungtikna. Kitab panungtung dina Kitab Suci Perjangjian Anyar pinuh ku bebeneran anu perlu ku urang kaharti. Sétan geus ngabutakeun pikiran loba jelema, nepi ka maranéhna resep kana sagala alesan pikeun henteu ngajadikeun Kitab Wahyu minangka bahan panalungtikan maranéhna. Tapi Kristus ngaliwatan hamba-Na, nyaéta Yohanes, di dieu geus nganyatakeun naon anu bakal kajadian dina poé-poé panungtung, sarta Anjeunna ngandika, ‘Bagja jalma anu maca, jeung maranéhna anu ngadéngé kecap-kecap nubuat ieu, sarta nurut kana hal-hal anu dituliskeun di jerona.’ Wahyu 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Ieu teh hirup langgeng,’ saur Kristus, ‘nya éta supaya maranéhna terang ka Anjeun, hiji-hijina Allah anu sajati, jeung ka Yesus Kristus, anu ku Anjeun geus diutus.’ Yohanes 17:3. Naha urang henteu nyaradar kana ajén ieu pangaweruh? Naha bebeneran-bebeneran anu mulya ieu henteu ngagedur dina hate urang, ngageter dina biwir urang, sarta nyarungsum sakuliah diri urang?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
Dina maparin Firman-Na ka urang, Allah geus maparin ka urang pangaweruh kana unggal bebeneran anu penting pikeun kasalametan urang. Rébuan jalma geus ngala cai tina ieu sumur-sumur kahirupan, tapi bekelna henteu ngurangan. Rébuan jalma geus nempatkeun Gusti di payuneun maranéhna, sarta ku nénjo ka Anjeunna maranéhna geus dirobah jadi sarua jeung éta gambar. Sumangetna ngagedur dina jero maranéhna nalika maranéhna nyarita ngeunaan sipat-Na, nyaritakeun naon ari Kristus pikeun maranéhna, jeung naon ari maranéhna pikeun Kristus. Tapi para panyungsi ieu tacan ngabeakkeun éta jejer-jejer anu agung jeung suci. Rébuan deui tiasa milu dina padamelan nyungsi misteri-misteri kasalametan. Nalika kahirupan Kristus jeung watak misi-Na direnungkeun, sinar-sinar cahaya bakal beuki écés mancorong dina unggal usaha pikeun manggihan bebeneran. Unggal panalungtikan anyar bakal ngungkabkeun hal anu leuwih jero matak narik batan anu geus kungsi dibukakeun saméméhna. Ieu jejer téh taya beakna. Panalungtikan ngeunaan inkarnasi Kristus, kurban panebusan-Na, jeung padamelan pangantaraan-Na bakal ngageuingkeun akal budi murid anu getol salila waktu masih aya kénéh; sarta bari neuteup ka sawarga kalayan taun-taunna anu teu kaitung jumlahna, manéhna bakal ngagero, ‘Agung nya éta misteri kasalehan.’
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
“Dina kalanggengan urang bakal diajar perkara-perkara anu, upama urang narima panyaruan anu mungkin dipiboga di dieu, tangtu bakal muka pamahaman urang. Jejer-jejer panebusan bakal ngariksa hate, pikiran, jeung létah jalma-jalma anu geus ditebus sapanjang jaman anu langgeng. Maranéhna bakal ngartos kana bebeneran-bebeneran anu ku Kristus dipikahayang pisan dibukakeun ka murid-murid-Na, tapi anu ku maranéhna teu kagenggem ku iman. Salawas-lawasna, sarta salalanggengna, paningal-paningal anyar ngeunaan kasampurnaan jeung kamulyaan Kristus bakal nembongan. Sapanjang jaman anu taya tungtungna, nu boga imah anu satia bakal ngaluarkeun tina khasanahna perkara-perkara anu anyar jeung anu heubeul.” Christ’s Object Lessons, 132–134.