One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Saratus dua puluh genep taun sanggeus pambarontakan taun 1863, dina taun 1989 genep ayat panungtungan tina Daniel sabelas dibuka segelna. Pangaweruh anu mimiti dibuka segelna dina taun éta nyaéta pangakuan kana garis-garis réformasi dina sajarah suci, jeung panyingkapan yén éta kabéh sajajar silih pakait. Tuluy dina taun 1992, cahaya tina genep ayat panungtungan mimiti mekar. Pidangan umum anu munggaran ngeunaan bebeneran ieu lumangsung dina taun 1994, jeung poko bahasanana nyaéta garis-garis réformasi. Dina taun 1996, hiji majalah diterbitkeun kalawan judul The Time of the End, anu nangtukeun genep ayat panungtungan tina Daniel sabelas.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Taun 1996 téh taun nalika éta pesen diformalkeun, anu mangrupakeun hiji waymark anu sajajar jeung diformalkeunnana pesen William Miller dina taun 1831. Pesen Miller téh nya éta pangumuman ngeunaan dibukana pangadilan, sedengkeun genep ayat panungtung dina Daniel sabelas téh nya éta pangumuman ngeunaan ditutupna pangadilan. Jejer pesen Miller téh waktu nubuat sakumaha diungkabkeun dina Alkitab. Jejer genep ayat panungtung dina Daniel sabelas téh Roma modéren (raja kalér palsu). Métodologi anu diungkabkeun ka Miller téh 14 Aturan Interprétasi Nubuat-na. Métodologi anu diungkabkeun dina taun 1989 téh “garis demi garis” tina gerakan-gerakan réformasi.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Pagawean Miller ngawengku netepkeun Firman Allah minangka anu miboga kawibawaan, sabalikna tina tradisi jeung kabiasaan kapausan anu geus lumaku di dunya salila sarébu dua ratus genep puluh taun. Ku sabab éta, amanat Miller mimiti dipedalkeun dina taun 1831 (ku kituna ngalegalkeun amanat Miller), pas dua ratus dua puluh taun sanggeus diterbitkeunana Alkitab King James. Pagawean Future for America nyaéta ngaidentipikasi peran Amérika Sarikat dina nyageurkeun tatu maot kapausan dina hukum Minggu anu baris geura datang. Ku sabab éta, majalah The Time of the End dipedalkeun dina taun 1996 (ku kituna ngalegalkeun amanat éta), pas dua ratus dua puluh taun sanggeus mimiti ngadegna Amérika Sarikat dina taun 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Pangakuan kana dua ratus dua puluh taun anu ngaitkeun téma unggal gerakan reformasi kana hiji titik rujukan sajarah henteu dipikawanoh nepi ka lila sanggeus 11 Séptémber 2001, sabab kakara waktu cilaka nu katilu sumping dina tanggal éta, Gusti nungtun umat-Na balik deui ka jalan-jalan baheula dina Yermia pasal genep, ayat genep welas jeung tujuh welas. Di dinya cahaya ngeunaan “tujuh kali” kapanggih deui, sarta nalika éta cahaya mekar, jadi écés yén dua ratus dua puluh téh mangrupa bilangan anu ngahubungkeun Daniel dalapan, ayat tilu welas jeung opat welas. Dina ayat tilu welas, tetempoan “chazon” ngeunaan sajarah nubuat diidéntifikasi, sarta dina ayat opat welas, tetempoan “mareh” ngeunaan “panampakan” diidéntifikasi. Hubungan antara dua ayat éta téh anu ku Jibril didatangkeun pikeun diajarkeun ka Daniel, sarta Daniel ngawakilan umat Allah dina poé-poé panungtungan anu datang ka ngarti kana hubungan antara dua tetempoan éta.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Panempo dina ayat katilu welas ngagambarkeun “tujuh mangsa” (dua rébu lima ratus dua puluh taun), sarta panempo dina ayat kaopat welas ngagambarkeun dua rébu tilu ratus poé (taun). “Tujuh mangsa” anu ditetepkeun ka Karajaan kidul Yuda, anu ngalambangkeun Yuda, Yerusalem, jeung Bait Suci, dimimitian dina taun 677 SM, sarta dua rébu tilu ratus taun anu nandaan pamulihan Yerusalem jeung Bait Suci dimimitian dina taun 457 SM.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Dua ratus dua puluh taun ngahijikeun ieu dua titingalian, sarta bilangan dua ratus dua puluh dipikawanoh minangka lambang tina patalina antara nginjak-nginjak balatentara jeung tempat suci ku kakawasaan anu nyangsangkeun, nya éta kapaganan jeung kapapaan, anu digambarkeun minangka paburencay jeung amarah Allah. Dua ratus dua puluh taun ngahijikeun titingalian ngeunaan pagawean satanis anu nginjak-nginjak tempat suci jeung titingalian ngeunaan pagawean saleh pikeun mulangkeun deui Bait Allah anu sarua. Ku sabab éta, dua ratus dua puluh taun téh mangrupakeun lambang anu ngawakilan hiji patalina anu suci.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Sakumaha gerakan Millerit dipungkas dina mangsa pamberontakan taun 1863, tuluy saratus dua puluh genep taun ti harita gerakan malaikat katilu sumping, ku kituna nekenkeun yén éta dua gerakan téh dihijikeun ku perlambang “tujuh kali” (saratus dua puluh genep), dua ratus dua puluh taun ngahubungkeun ngadegna amanat Kitab Suci ku Miller dina taun 1831 jeung medalna Alkitab King James dina taun 1611, kitu deui jangka waktu anu sarua ngahubungkeun Future for America jeung mimiti ngadegna Amerika, bari nandakeun ahir Amerika.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Dina tanggal 22 Oktober 1844, Utusan Perjangjian teh ngadadak sumping ka Bait Allah anu ku Anjeunna geus diadegkeun salila opat puluh genep taun, ti 1798, ahir amarah anu kahiji, nepi ka 1844, ahir amarah anu panungtung. Asupna Anjeunna ka Bait Allah geus dipiheulaan ku dicurahkeunana Roh Suci dina gerakan Panyaur Tengah Peuting, anu geus dipralambangkeun ku asupna Kristus sacara mulya ka Yerusalem. Eta dua saksi netepkeun yen nalika gerakan Panyaur Tengah Peuting diulang deui dina poé-poé panungtung, Kristus bakal geus ngadegkeun Bait Allah tina saratus opat puluh opat rébu. Eta dua gerakan tempat Panyaur Tengah Peuting tina pasemon sapuluh parawan kacumponan téh sajajar silih papasangan.

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

“Abdi remen dirujuk kana misil ngeunaan sapuluh parawan, lima di antarana wijaksana, sarta lima deui bodo. Misil ieu geus jeung bakal kacumponan nepi ka unggal jentre na, sabab miboga panerapan anu husus keur mangsa ieu, sarta, saperti amanat malaikat katilu, geus kacumponan sarta bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Sajarah kaum Millerit (gerakan malaikat nu kahiji) ngagambarkeun hiji pintonan kakawasaan Allah anu beuki ngaronjat, anu mimiti nalika kitab Daniel dibuka segelna dina taun 1798. Kakawasaan éta nambahan nalika malaikat tina Wahyu sapuluh turun dina 11 Agustus 1840. Saterusna datang kuciwa nu kahiji dina 19 April 1844, sarta ahirna ngarah kana curahan Roh Suci dina pasamoan kémah di Exeter anu dimimitian dina 12 Agustus 1844, tuluy terus sumebar kawas ombak pasang nu ngalimpudan sakuliah nagri nepi ka 22 Oktober 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Sajarah Future for America (gerakan malaikat katilu) ngagambarkeun hiji manifestasi kakawasaan Allah anu beuki ningkat, anu mimiti nalika kitab Daniel dibuka segelna dina taun 1989. Kakawasaan éta ningkat nalika malaikat dina Wahyu dalapan welas turun dina 11 Séptémber 2001. Tuluy datang kuciwa anu kahiji dina 18 Juli 2020, anu ahirna bakal mingpin kana pangcurahan Roh Suci anu baris terus sumebar kawas seuneu nu ngagedur ka sakuliah bumi nepi ka Mikael nangtung sarta mangsa pamariksaan manusa ditutup.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Dina tanggal 22 Oktober 1844, sababaraha nubuat kacumponan, ku kituna nandakeun yén dina hukum Minggu anu enggal sumping, sababaraha nubuat bakal deui kacumponan. Salah sahiji tina nubuat éta nyaéta kalilaanana tetenjoan sakumaha dilambangkeun dina Habakuk pasal dua. Habakuk pasal dua ngaidéntifikasi pangalaman boh gerakan malaikat kahiji boh malaikat katilu. Duanana gerakan nyanghareupan hiji paséa ngeunaan métodologi Alkitab anu leres, anu lumangsung antara para wawakil gerakan éta jeung umat pilihan baheula anu keur kaliwatkeun dina prosés paséa éta.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Pesen anu kudu dibéla ku para pangjaga dina sajarah malaikat kahiji nya éta pangidéntifikasian bebeneran-bebeneran (permata-permata Miller), anu tungtungna diwakilan dina dua bagan suci taun 1843 jeung 1850. Dina lumangsungna perdebatan éta bakal aya hiji kaceuceub anu nandaan hiji pamisahan ti dua golongan anu silihantagonis, sarta hiji panggero ka pangabdian anu leuwih jero pikeun maranéh anu satia.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Saterusna Habakuk netelakeun bédana antara dua golongan anu aub dina prosés nguji bebeneran-bebeneran dasar. Prosés nguji éta, anu ngawengku perdebatan antara éta dua golongan anu jadi cicingeun dina 22 Oktober 1844, réngsé pas di tempat anu sarua jeung tungtungna Habakuk pasal dua.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Nanging PANGERAN aya di Bait-Na anu suci; sing sadaya bumi cicingeun di payuneun Mantenna. Habakuk 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Pangeran ngadadak asup ka bait-Na nu Millerite, sarta harita sakumna bumi kudu tiiseun, sabab Poe Pangbayaran dosa antitipikal geus sumping jeung pangadilan ka nu maraot geus dimimitian. Sajarah nubuat dina Habakuk pasal dua réngsé dina 22 Oktober 1844, jeung Isa salawasna ngaidéntifikasi tungtung hiji perkara jeung mimiti hiji perkara. Mimitina dua titingalian salila dua rébu lima ratus dua puluh taun ngeunaan suku suci jeung balad nu diinjak-injak, jeung titingalian ngeunaan mulangkeunana suku suci jeung balad, dimimitian babarengan, tapi dipisahkeun ku dua ratus dua puluh taun, sarta waktu éta réngsé, éta diidéntifikasi minangka geus réngsé, dina Habakuk pasal DUA ayat DUA PULUH.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Dina hukum Minggu nu baris geura sumping, sababaraha nubuat bakal kalaksanakeun. Salah sahiji tina eta nubuat nya eta lila ngadagoanana tetenjoan sakumaha digambarkeun dina Habakuk pasal dua. Habakuk pasal dua nandakeun pangalaman boh gerakan malaikat kahiji boh malaikat katilu. Duanana gerakan nyanghareupan hiji pasulayan ngeunaan metodologi Alkitabiah nu leres, anu lumangsung antara para wawakil gerakan éta jeung umat pilihan baheula anu keur diliwatan dina mangsa prosés pasulayan éta.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Pesen anu kudu dipertahankeun ku para paningal dina sajarah malaikat katilu téh nyaéta pangidéntifikasian bebeneran-bebeneran (permata-permata Miller), anu tungtungna diwakilan dina dua bagan suci taun 1843 jeung 1850. Dina prosés perdebatan éta aya hiji kuciwa anu nandaan hiji pamisahan antara dua golongan anu silih nentang, jeung aya hiji panggero ka pangbakti anu leuwih jero pikeun jalma-jalma anu satia. Saterusna Habakuk ngaidéntifikasi bédana antara dua golongan anu kalibet dina prosés nguji bebeneran-bebeneran dasar. Prosés nguji éta, anu diwakilan ku perdebatan antara dua golongan éta, bakal réngsé sapinuhna dina hukum Minggu anu enggal datang, pas di tempat Kitab Habakuk pasal dua réngsé.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Nanging PANGERAN aya di Bait-Na anu suci; sing jempling sakumna bumi di payuneun Mantenna. Habakkuk 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

PANGERAN bakal ngadadak asup ka Bait Allah milik saratus opat puluh opat rébu, sarta sakuliah bumi baris harita jempling, sabab Poé Pangampunan anu antitipikal bakal ngahontal pangadilan pikeun jalma-jalma hirup. Sajarah nubuat dina Habakuk pasal dua mungkas dina hukum Minggu anu enggal datang, jeung Isa salawasna nangtukeun ahir hiji perkara kalawan awal hiji perkara.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Pangadilan ka nu hirup dimimitian dina 11 Séptémber 2001, nanging pangadilan téh mangrupa hiji prosés. Prosés éta dimimitian ku kulawarga Allah, tuluy nepi ka hiji titik nalika pangadilan tumiba ka jalma-jalma anu aya di luar kulawarga Allah. Nalika gedong-gedong raksasa Kota New York diruntuhkeun, pangadilan anu dilambangkeun ku malaikat nu mere cap anu ngaliwatan Yerusalem sarta nempatkeun tanda ka jalma-jalma anu ngeluh jeung ceurik ku sabab kalaliman-kalaliman anu dipigawé di jero garéja, kitu deui kalaliman-kalaliman anu dipigawé di éta nagri, mimiti lumangsung. Dina hukum Minggu anu baris geura sumping, Kristus bakal geus ngaréngsékeun padamelan ngadegkeun Bait Allah tina saratus opat puluh opat rébu, sarta malaikat-malaikat pangancur bakal mawa pangadilan ka Yerusalem.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Saterusna, saratus opat puluh opat rébu diangkat jadi panji, sarta pangadilan ka nu hirup dimimitian pikeun domba nu séjén, anu dilambangkeun ku Édom, Moab, jeung pamingpin barudak Amon dina Daniel pasal sabelas, ayat opat puluh hiji.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Boh lamun ditingali kana gerakan Millerite tina malaikat kahiji atawa kana gerakan anu kawasa tina malaikat katilu, sajarah lengkep tina gerakan reformasi ngagambarkeun hiji panyingkapan bebeneran anu beuki ningkat, anu puncakna ngahontal dina curahan Roh Suci. Curahan Roh Suci téh jadi puseur tina nubuatan-nubuatan ngeunaan poé-poé panungtungan. Ku sabab éta parawan-parawan bodo teu boga minyak, ari anu wijaksana boga. Minyak téh hujan.

They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

Maranéhna nyebut kieu, Lamun hiji lalaki ngusir pamajikanana, tuluy éta awéwé ninggalkeun anjeunna, sarta jadi milik lalaki séjén, naha lalaki éta bakal balik deui ka dirina? Naha éta tanah moal kacemar pisan? Tapi maneh geus ngalacur jeung loba kakasih; sanajan kitu, balik deui ka Kami, saur PANGERAN. Angkat panon maneh ka tempat-tempat anu luhur, sarta tingali, di mana tempat maneh can kungsi dipaké saré bareng. Di sisi-sisi jalan maneh geus diuk nungguan maranéhna, saperti urang Arab di padang gurun; sarta maneh geus ngotoran tanah ku palacuran maneh jeung ku kajahatan maneh. Ku sabab éta hujan geus ditahan, sarta hujan ahir geus teu aya; jeung maneh boga tarang awéwé lacur, maneh nolak ngarasa era. Naha ti ayeuna maneh moal ngagorowok ka Kami, “Rama abdi, Gusti téh pamingpin ti mangsa ngora abdi?” Yermia 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Dina éta petikan (jeung sakabéh para nabi nyarita ngeunaan poé-poé panungtungan), Allah nétélakeun yén umat-Na geus ngalacur, nepi ka maranéhna boga tarang palacur. Palacur dina poé-poé panungtungan téh nyaéta kakawasaan kapausan, sarta tarang ngagambarkeun hiji kaputusan anu dihaja. Umat Allah dina poé-poé panungtungan téh jahat, tapi Allah keur maparin hiji panggero panungtungan, sanajan maranéhna geus nepi ka hiji titik di mana maranéhna geus datang kana kaputusan anu sarua jeung palacur éta. Maranéhna geus ngawangun hiji karakter anu dilambangkeun ku generasi kaopat, di mana maranéhna geus siap nyembah panonpoé sakumaha dilambangkeun dina generasi kaopat dina Yehezkiel pasal dalapan.

“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

“Waktuna geus datang sangkan cahaya sajati moncorong di tengah poékna karuksakan moral. Pekabaran malaikat katilu geus ditebarkeun ka sakuliah dunya, mere pangéling ka manusa ulah narima tanda sato galak atawa gambar-Na dina tarangna atawa dina leungeunna. Narima tanda ieu hartina datang kana putusan anu sarua jeung anu geus dipigawé ku eta sato galak, sarta ngabela pamadegan-pamadegan anu sarua, dina panolakan anu langsung ngalawan kana firman Allah. Ngeunaan sakur anu narima tanda ieu, Allah ngandika, ‘Jalma anu sarua bakal nginum anggur murka Allah, anu dicurahkeun tanpa campuran kana cawan amarah-Na; sarta manehna bakal disiksa ku seuneu jeung walirang di payuneun malaikat-malaikat suci, jeung di payuneun Anak Domba.’” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yermia keur ngaidentifikasi umat Allah dina poé-poé panungtungan minangka geus miboga tarangna sundal. Maranéhna geus caket kana narima tanda sato galak, sabab maranéhna “jahat.” Dina petikan anu kakara dicutat, Sister White neraskeun:

“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

“Lamun cahaya bebeneran geus ditepikeun ka aranjeun, nganyatakeun Sabat tina parentah kaopat, sarta némbongkeun yén dina firman Allah teu aya dasar pikeun ngajalankeun Minggu, tapi sanajan kitu aranjeun tetep nyekel kana Sabat palsu, nampik ngajaga kasucian Sabat anu ku Allah disebut ‘poé suci Kami,’ aranjeun narima tanda sato galak. Iraha ieu kajadian?—Nalika aranjeun nurut kana parentah anu maréntahkeun aranjeun eureun tina pagawean dina poé Minggu sarta nyembah ka Allah, bari aranjeun nyaho yén teu aya hiji kecap ogé dina Kitab Suci anu némbongkeun yén Minggu téh lain ngan saukur poé pagawean biasa, aranjeun satuju pikeun narima tanda sato galak, sarta nolak segel Allah. Lamun urang narima ieu tanda dina tarang urang atawa dina leungeun urang, hukuman-hukuman anu geus dinyatakeun ka nu durhaka kudu tumiba ka urang. Tapi segel Allah anu hirup diteundeun kana jalma-jalma anu kalawan nurani satia ngajaga Sabat PANGERAN.”

“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

“‘Jeung Allah ningali yén kajahatan manusa kacida gedéna di bumi, sarta yén sagala imajinasi tina pikiran haténa téh ngan jahat salawasna…. Bumi ogé geus ruksak di payuneun Allah, sarta bumi pinuh ku kakerasan…. Jeung Allah ngandika ka Nuh, Ahir sakumna mahluk geus datang ka payuneun Kami; sabab bumi pinuh ku kakerasan ku maranéhna; jeung, tingali, Kami bakal ngancurkeun maranéhna babarengan jeung bumi.’ Maranéhna kudu dipupus sabab maranéhna geus ngotoran bumi anu dijadikeun ku Allah pikeun dinikmati ku hiji umat anu bener.

“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

“‘Saperti dina jaman Nuh,’ saur Kristus, ‘kitu deui bakal kajadian dina jaman Putra Manusa.’ Jeung naha henteu kitu? Saha waé anu nilik kana koran sapopoé tiasa ningali daptar panjang kajahatan—mabok-mabokan, maling, ngarampog, ngagelapkeun, maéhan. Kadang-kadang sakulawarga dipaéhan, supaya kahayang jalma éta pikeun ngabogaan artos atawa banda anu lain milikna bisa kacumponan. Saéstuna dunya keur jadi saperti dina jaman Nuh, sabab manusa sacara terang-terangan teu maliré parentah-parentah Allah.” Review and Herald, 13 Juli 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Yermia keur ngaidentipikasi umat Allah dina poé-poé panungtungan anu geus rék sujud ka panonpoé, sarta nalika anjeunna ngalakukeun kitu anjeunna ogé ngaidentipikasi yén “hujan-hujan geus ditahan, sarta geus teu aya deui hujan panungtungan; jeung maneh boga tarang awéwé lacur, maneh nolak pikeun ngarasa éra.” Jalma-jalma “jahat” tina umat Allah dina poé-poé panungtungan henteu nampa hujan panungtungan, sarta maranéhna nolak pikeun ngarasa éra, sabab pikiran maranéhna geus jadi terus-terusan jahat, sakumaha dilambangkeun ku sajarah Nuh, sarta ogé ku kamar-kamar gambaran dina kajijikeun kadua dina Yehezkiel pasal dalapan.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yermia nuduh ka jalma-jalma jahat anu taya era di antara umat Allah dina poé-poé panungtungan supaya “ngagero” “ti” “mangsa” éta ka “Pituduh” nonoman maranéhna. Pituduh nonoman Adventisme téh nya éta dua loh Habakuk jeung permata-permata anu dilambangkeun di dinya. Hiji-hijina pangharepan pikeun kaluar tina kajahatan anu rek ngadatangkeun pati langgeng ka jalma-jalma jahat di antara umat Allah dina poé-poé panungtungan nyaéta ngagero ka Allah anu jadi Pituduh dina mimiti, anu nepi ka “mangsa ahir” dina taun 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Pasualan dina sajarah malaikat kahiji atawa katilu téh nyaéta naha anjeun narima atawa henteu narima hujan panungtungan. Hujan panungtungan mimiti nalika bangsa-bangsa ambek dina 11 Séptémber 2001.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Dina mangsa éta, nalika pagawean kasalametan geus rék nutup, kasusah bakal datang ka bumi, sarta bangsa-bangsa bakal ambek, sanajan kitu bakal ditahan sangkan henteu ngahalangan pagawean malaikat katilu. Dina mangsa éta ‘hujan panungtung,’ atawa panyegeran ti payuneun Gusti, bakal datang, pikeun méré kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun umat suci sangkan tiasa nangtung dina mangsa nalika tujuh bala panungtung bakal dicurahkeun.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Hujan pandeuri,” anu ogé disebut “nu nyegerkeun,” dimimitian nalika bangsa-bangsa murka, sarta dina waktu éta “pagawéan kasalametan” mimiti ditutup. Opat malaikat dina Wahyu tujuh nahan opat angin salila panyegelan saratus opat puluh opat rébu keur diréngsékeun, sarta dina Yehezkiel pasal salapan, pagawéan éta digambarkeun ku malaikat-malaikat nu méré tanda kana tarang jalma-jalma anu ngeluh jeung ceurik ku sabab kalakuan-kalakuan hina anu dipigawé di Yerusalem. Dina Séptémber 11, 2001 malaikat-malaikat mimiti ngalaksanakeun pagawéan panutupan ku méré tanda kana tarang saratus opat puluh opat rébu.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Pagawean panutup malaikat katilu kalaksanakeun dina mangsa curahan hujan panungtungan, anu ogé “pangsegeran”, anu mangrupa hiji amanat.

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

Ka saha ku Mantenna ngandika, “Ieu teh pangreureuhan, ku ieu maraneh bisa mere pangreureuh ka anu kacapean; jeung ieu teh panyegeran”; tapi maranehna teu daek ngadenge. Yesaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Pesen anu maranéhna nolak pikeun didangu dina Yesaya téh nya éta pesen anu ditepikeun ku létah anu gagap, sarta mangrupakeun pesen panguji anu ngagambarkeun metodologi “line upon line.”

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

Tapi firman PANGERAN jadi ka maranéhna parentah demi parentah, parentah demi parentah; padalisan demi padalisan, padalisan demi padalisan; didieu saeutik, didinya saeutik; supaya maranéhna indit, tuluy murag ka tukang, remuk, kajiret, jeung katangkep. Ku sabab kitu, dangukeun firman PANGERAN, eh maranéh jelema-jelema panyindiran, anu ngawasa ieu bangsa anu aya di Yerusalem. Sabab maranéh geus ngomong, Kami geus nyieun hiji perjangjian jeung pati, jeung jeung naraka kami geus sapuk; lamun panyiksa nu ngabandungan ngaliwat, éta moal nepi ka kami; sabab kami geus ngajadikeun kabohongan jadi panyalindungan kami, jeung dina kapalsuan kami nyumputkeun diri. Yesaya 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Firman PANGERAN, anu mangrupa pesen ngeunaan pangreureuhan jeung panyegeran (hujan ahir), anu nyababkeun maranéhna “indit, tuluy tibelat ka tukang, remuk, kajiret, jeung katangkep,” dipasihkeun ka “jalma-jalma anu ngagogoréng, anu maréntah umat ieu anu aya di Yerusalem.” Yerusalem téh tempat para malaikat méré tanda ka jalma-jalma anu ngahuleng jeung ceurik, sarta para kokolot anu geus ngahianat kapercayaan anu dipasrahkeun ka maranéhna téh anu pangheulana murag.

“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

“Tanda pangleupasan geus dipasihkeun ka jalma-jalma anu ‘ngareretep jeung ceurik ku sakabéh kalakuan geuleuh anu dipigawé.’ Ayeuna malaikat maot maju, digambarkeun dina tetenjoan Ezekiel ku jalma-jalma anu mawa pakarang peunciteun, anu ka maranéhna dipasihkeun parentah: ‘Peuncit nepi ka tumpur nu kolot jeung nu ngora, boh mojang, boh barudak leutik, boh awewe: tapi ulah deukeut ka saurang ogé anu aya tandana; jeung mimitian ti tempat suci Kami.’ Kieu saur nabi: ‘Maranéhna mimiti ti para kokolot anu aya di hareupeun Bait.’ Ezekiel 9:1–6. Pagawéan pangancuran dimimitian di antara jalma-jalma anu geus ngaku jadi para pangregep rohani rahayat. Para panjaga palsu anu mimiti ragrag. Teu aya saurang ogé anu dipikanyaah atawa diasihkeun. Lalaki, awewe, mojang, jeung barudak leutik binasa babarengan.” The Great Controversy, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Urang baris teras ngulik kana kanaékan pangaweruh anu sumping dina taun 1989, dina artikel salajengna.

“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

“Anu ningali nepi ka jero handapeun beungeut, anu maca hate sakumna manusa, nyarios ngeunaan jalma-jalma anu geus nampi caang anu gede: ‘Maranehna teu katarajang ku kasedihan jeung ku kaajrihan lantaran kaayaan moral jeung rohani maranehna.’ Enya, maranehna geus milih jalan-jalanna sorangan, sarta jiwana resep kana kajijikan-jakijikan maranehna. Kuring oge bakal milih kasasaran maranehna, sarta bakal ngadatangkeun ka maranehna naon anu dipikasieun ku maranehna; sabab waktu Kuring nyaur, teu aya anu ngawalon; waktu Kuring nyarita, maranehna teu ngadenge: sabalikna, maranehna ngalakukeun kajahatan di payuneun panon Kami, sarta milih naon anu teu dipikaresep ku Kami.’ ‘Allah bakal ngirim ka maranehna kasasaran anu pohara kuat, nepi ka maranehna percaya kana kabohongan,’ sabab maranehna teu narima kanyaah kana bebeneran supaya maranehna bisa disalametkeun, ‘tapi resep kana kajahatan.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

“Guru sawarga nanyakeun: ‘Tipu daya naon deui nu leuwih kuat anu bisa ngagoda pikiran ti batan pura-pura yén maranéh keur ngawangun dina dasar anu bener jeung yén Allah narima pagawéan maranéh, padahal sabenerna maranéh keur ngalaksanakeun loba perkara nurutkeun kawijakan dunya sarta keur migawe dosa ngalawan Yéhuwa? Oh, ieu téh hiji panipuan anu kacida gedéna, hiji tipu daya anu matak kacida kataji, anu ngawasa pikiran nalika jalma-jalma anu kungsi apal kana bebeneran salah nganggep rupa kasalehan minangka roh jeung kakawasaanana; nalika maranéhna nyangka yén maranéhna beunghar sarta nambahan ku banda, sarta teu butuh nanaon, padahal sabenerna maranéhna butuh kana sagalana.’” Testimonies, jilid 8, 249, 250.