Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Teu lila saméméh panto rahmat nutup, aya parentah anu dipasihkeun sangkan “ulah nyégél kekecapan nubuat tina kitab ieu.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sarta saur-Na ka abdi, “Ulah diségél ucapan-ucapan nubuat tina kitab ieu, sabab waktuna geus deukeut. Sing saha anu lalim, tetep baé dina kalalimanana; anu najis, tetep baé dina kanajisanana; anu bener, tetep baé dina kabeneranana; jeung anu suci, tetep baé dina kasucianana.” Wahyu 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Dina pasal lima tina Wahyu, Allah Rama linggih dina tahta-Na, sarta Anjeunna nyepeng hiji kitab dina panangan-Na anu disegel ku tujuh segel.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Jeung kuring ningali dina leungeun katuhu Anjeunna anu linggih dina tahta hiji kitab, ditulisan dina bagian jero jeung dina bagian tukangna, disegel ku tujuh segel. Wahyu 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Sakumaha carita ti ayat kahiji nerus nepi ka pasal tujuh, urang manggihan yén Yesus, anu digambarkeun minangka Singa tina kaom Yuda, nya éta Anjeunna anu nyokot kitab éta tina panangan Rama-Na sarta mimiti muka segel-segelna sacara bertahap. Nalika Anjeunna muka segel kagenep sarta nepikeun amanat anu dilambangkeun ku éta segel, pasal genep réngsé. Éta réngsé ku hiji pananya anu ngantarkeun kana pasal tujuh, tempat urang manggihan jawaban kana pananya anu diajukeun dina ayat panungtung pasal genep.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Sabab poé gedé amarah-Na geus datang; sarta saha anu bakal sanggup nangtung? Wahyu 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Bab tujuh ngawanohkeun saratus opat puluh opat rébu jeung “riungan anu gede.” Sanggeus umat Allah ditepikeun dina bab tujuh, kakara urang manggihan yén segel anu katujuh jeung anu panungtung dicabut. Hiji-hijina nubuat séjén dina kitab Wahyu anu geus disegel nyaéta tujuh guludug dina bab sapuluh. Maksud anu basajanna nyaéta yén hiji-hijina nubuat dina kitab Wahyu anu disegel jeung bisa dibuka saméméh panto kasempetan rahmat nutup nyaéta “tujuh guludug.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Mangtaun-taun, upami lain puluhan taun, Future for America parantos ngaidentipikasi naon anu dilambangkeun ku “tujuh guludug” téh. “Tujuh guludug” ngalambangkeun sajarah gerakan Millerite ti 11 Agustus 1840 nepi ka 22 Oktober 1844. Sister White netelakeun ieu kanyataan sarta nambihan yén “tujuh guludug” ogé ngalambangkeun “kajadian-kajadian nu bakal datang anu baris diungkabkeun nurutkeun runtuyanana.” Pedaran anu jéntré ngeunaan kanyataan-kanyataan ieu tiasa kapanggih dina Habakkuk’s Tables, pikeun saha waé anu can wawuh kana réalitas-réalitas nubuat ieu.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Kaleresan ngeunaan tujuh guludug anu geus dipidangkeun dina mangsa katukang tetep mangrupa kaleresan, tapi ti bulan Agustus taun ieu Gusti parantos nyabut panangan-Na tina jejer-jejer ieu sarta pamahaman anu leuwih jero geus diungkabkeun. Urang baris ngamimitian ku pasal sapuluh tina Wahyu, tuluy mertimbangkeun panarangan Sister White ngeunaan pasal éta. Sateuacan urang ngalakukeun ieu, urang kudu ngaidentifikasi dua perkara anu teu aya patalina jeung panimbangannana ngeunaan tujuh guludug.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Titik anu kahiji nyaéta yén pangwanohan kana bebeneran ngeunaan tujuh guludug anu ayeuna keur dibuka merlukeun sababaraha runtuyan bebeneran pikeun nempatkeun sagala hal anu dilambangkeun ku tujuh guludug dina tempatna. Di dieu, mugia, aya kasabaran umat-umat suci. Titik anu kadua anu patali jeung ieu nyaéta yén program anu ngahasilkeun pintonan audio tina ieu artikel-artikel miboga watesan dina jumlah waktu anu bisa dipakéna pikeun maca jeung ngucapkeunana. Unggal artikel kudu nyocogkeun kana éta jangka waktu. Ti mimiti ieu ulikan, kuring ngabejaan ka aranjeun yén bakal diperlukeun sababaraha artikel pikeun netepkeun bebeneran anu dilambangkeun ku tujuh guludug. Ayeuna kana pasal sapuluh.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware 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: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Tuluy kuring nempo malaikat séjén anu gagah perkasa turun ti sawarga, dibalut ku mega; katumbiri aya dina sirahna, beungeutna lir panonpoé, jeung sukuna kawas tihang-tihang seuneu. Dina leungeunna aya hiji kitab leutik anu kabuka; tuluy suku katuhuna ditancebkeun kana laut, jeung suku kéncana kana bumi, sarta anjeunna ngagorowok ku sora tarik, kawas singa ngagaur; sarta sanggeus anjeunna ngagorowok, tujuh guludug ngucapkeun sora-sorana. Jeung sanggeus tujuh guludug éta ngucapkeun sora-sorana, kuring rék nulis; tapi kuring ngadéngé hiji sora ti sawarga nyebut ka kuring, “Segelkeun perkara-perkara anu geus diucapkeun ku tujuh guludug éta, sarta ulah ditulis.” Jeung malaikat anu ku kuring katempo nangtung dina laut jeung dina bumi téh ngangkat leungeunna ka sawarga, sarta sumpah demi Mantenna anu hirup salalanggengna, anu nyiptakeun sawarga jeung sagala eusina, bumi jeung sagala eusina, jeung laut jeung sagala eusina, yén moal aya deui waktu; tapi dina poé-poé sora malaikat anu katujuh, waktu anjeunna mimiti niup tarompétna, rusiah Allah bakal dirampungkeun, sakumaha anu geus dipidangkeun ku Mantenna ka hamba-hamba-Na, para nabi. Jeung sora anu ku kuring kadéngé ti sawarga téh nyarios deui ka kuring, pokna, “Indit, cokot kitab leutik anu kabuka dina leungeun malaikat anu nangtung dina laut jeung dina bumi éta.” Tuluy kuring indit ka malaikat éta, sarta ngomong ka anjeunna, “Pasihan kaula kitab leutik éta.” Jeung anjeunna nyarios ka kuring, “Cokot éta, tuluy dahar nepi béak; éta bakal ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis kawas madu.” Tuluy kuring nyokot kitab leutik éta tina leungeun malaikat, sarta didahar nepi béak; dina sungut kuring éta amis kawas madu, tapi sanggeus didahar, beuteung kuring jadi pait. Jeung anjeunna nyarios ka kuring, “Maneh kudu ngaramal deui di hareupeun loba bangsa, jeung umat-umat, jeung basa-basa, jeung raja-raja.” Wahyu 10:1–11.
Commenting on chapter ten, Sister White states:
Dina ngomentaran pasal sapuluh, Suster White nyatakeun:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
Malaikat anu gagah perkasa anu maparin pituduh ka Yohanes téh taya lian ti Yesus Kristus. Nempatkeun suku katuhu-Na kana laut, jeung suku kénca-Na kana darat garing, nuduhkeun bagian anu keur Anjeunna lakonan dina adegan-adegan panutup tina pasalia agung ngalawan Sétan. Ieu posisi nandakeun kakawasaan jeung wewenang-Na anu pangluhurna ngawasaan sakuliah bumi. Pasalia éta geus beuki ngagedéan jeung beuki pageuh ti jaman ka jaman, sarta bakal terus kitu nepi ka adegan-adegan panungtungan, nalika pagawéan anu kacida mahérna ti kakawasaan-kakawasaan poék ngahontal puncakna. Sétan, ngahiji jeung jalma-jalma jahat, bakal nipu sakuliah dunya jeung gareja-gareja anu henteu narima kanyaah kana bebeneran. Tapi malaikat anu gagah perkasa éta nungtut supaya diperhatikeun. Anjeunna sasauran ku sora anu tarik. Anjeunna baris némbongkeun kakawasaan jeung wewenang sora-Na ka jalma-jalma anu geus ngahiji jeung Sétan pikeun ngalawan bebeneran.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Sanggeus tujuh guludug ieu ngaluarkeun sorana, parentah sumping ka Yohanes saperti ka Daniel ngeunaan kitab leutik éta: ‘Segelkeun hal-hal anu geus diucapkeun ku tujuh guludug éta.’ Ieu patali jeung kajadian-kajadian nu bakal datang anu bakal diungkabkeun nurutkeun runtuyanana. Daniel bakal nangtung dina bagianna dina ahir poé-poé. Yohanes ningali kitab leutik éta geus teu disegel deui. Mangka nubuat-nubuat Daniel meunang tempatna anu sajati dina amanat malaikat kahiji, kadua, jeung katilu anu kudu ditepikeun ka dunya. Dibukana segel kitab leutik éta nya éta amanat anu patali jeung waktu.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Kitab Daniel jeung Wahyu téh hiji. Nu hiji mangrupa nubuat, nu séjén mangrupa wahyu; nu hiji kitab nu disegel, nu séjén kitab nu dibuka. Yohanes ngadangu rusiah-rusiah anu diucapkeun ku guludug-guludug, tapi anjeunna diparentahkeun supaya henteu nulis éta.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Cahaya husus anu dipaparinkeun ka Yohanes, anu dinyatakeun dina tujuh guludug éta, nya éta hiji gambaran ngeunaan kajadian-kajadian anu bakal lumangsung dina mangsa amanat malaikat kahiji jeung kadua. Teu pantes lamun rahayat nyaho ieu perkara-perkara, sabab iman maranéhna tangtu kudu diuji. Dina tata aturan Allah, bebeneran-bebeneran anu pangendahna jeung pangluhurna bakal diproklamasikeun. Amanat malaikat kahiji jeung kadua kudu diproklamasikeun, tapi moal aya cahaya salajengna anu bakal diungkabkeun saméméh amanat-amanat ieu ngalaksanakeun pagawéanana anu husus. Ieu digambarkeun ku malaikat anu nangtung kalayan hiji sukuna dina laut, bari ngumumkeun ku sumpah anu pangsajenna yén waktu moal aya deui.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“Malaikat anu gagah” nu turun dina tanggal 11 Agustus 1840 teh nya eta Kristus, sarta Anjeunna nyekel hiji amanat dina panangan-Na anu ka Yohanes diparentahkeun pikeun didahar. Naon anu didahar ku Yohanes teh hiji amanat, tapi kalayan écés eta teh amanat anu kudu dibawa ka umat Allah, lain ka dunya. Penting pikeun ngakuan saha nu jadi sasaran dina petikan ieu, sabab sanajan Kristus turun dina tanggal 11 Agustus 1840, nandaan dipasihanana kakawasaan kana amanat malaikat kahiji, sarta ku kituna nétélakeun iraha amanat malaikat kahiji bakal dibawa ka sakuliah dunya, kitab leutik anu kudu didahar ku Yohanes teh keur ngaidentipikasi iraha Protestantisme nyerahkeun jubah Protestantisme ka kaum Millerite. Nalika Kristus turun mawa kitab leutik eta, Anjeunna keur mungkas hubungan perjangjian-Na jeung gareja ti padang gurun sarta dina waktu nu sarua ngaidentipikasi bangsa Millerite minangka umat perjangjian pilihan-Na nu anyar. Kaum Millerite teh hiji umat anu saméméhna lain umat Allah. Para nabi henteu kungsi silih pasalia.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Sarta anjeunna nimbalan ka kuring, “Anaking manusa, nangtunglah dina suku anjeun, sarta Kami rek nyarita ka anjeun.” Jeung Roh asup ka jero kuring nalika Anjeunna nimbalan ka kuring, sarta ngadegkeun kuring dina suku kuring, nepi ka kuring ngadéngé Anjeunna anu nyarita ka kuring. Sarta Anjeunna nimbalan ka kuring, “Anaking manusa, Kami ngutus anjeun ka urang Israil, ka bangsa anu doraka, anu geus murtad ka Kami; maranéhna jeung karuhunna geus ngalanggar ka Kami, nepi ka poe ieu pisan. Sabab maranéhna téh anak-anak anu beungeutna teuas jeung haténa karasa. Kami ngutus anjeun ka maranéhna; sarta anjeun kudu nyarita ka maranéhna, ‘Kieu timbalan Gusti ALLAH.’ Jeung maranéhna, naha maranéhna rék ngadéngé, atawa naha maranéhna nolak, (sabab maranéhna téh kulawarga anu doraka,) sanajan kitu maranéhna bakal nyaho yén aya saurang nabi di antara maranéhna. Jeung anjeun, anaking manusa, ulah sieun ka maranéhna, ogé ulah sieun kana kecap-kecap maranéhna, sanajan rungkun cucuk jeung cucuk nyarengan anjeun, sarta anjeun cicing di antara kalajengking; ulah sieun kana kecap-kecap maranéhna, ulah geumpeur ku paneuteup maranéhna, sanajan maranéhna téh kulawarga anu doraka. Jeung anjeun kudu nyarita kecap-kecap Kami ka maranéhna, naha maranéhna rék ngadéngé, atawa naha maranéhna nolak; sabab maranéhna téh kacida dorakana. Tapi anjeun, anaking manusa, déngékeun naon anu ku Kami diucapkeun ka anjeun; ulah jadi doraka saperti kulawarga anu doraka éta: buka sungut anjeun, sarta tuang naon anu ku Kami dipasihkeun ka anjeun.” Jeung waktu kuring nenjo, beh, aya hiji leungeun diutus ka kuring; jeung, tingali, aya gulungan kitab dina éta. Sarta anjeunna ngabentangkeun éta di hareupeun kuring; jeung éta ditulisan di jero jeung di luar; sarta di jerona ditulis lalawora, pangaduh, jeung cilaka. Leuwih ti éta, Anjeunna nimbalan ka kuring, “Anaking manusa, tuang naon anu anjeun manggihan; tuang gulungan ieu, tuluy indit nyarita ka kulawarga Israil.” Ku kituna kuring muka sungut kuring, sarta Anjeunna ngajadikeun kuring ngadahar gulungan éta. Sarta Anjeunna nimbalan ka kuring, “Anaking manusa, jadikeun beuteung anjeun ngadahar, sarta pinuhkeun peujit anjeun ku gulungan anu ku Kami dipasihkeun ka anjeun.” Tuluy ku kuring didahar éta; sarta dina sungut kuring rasana amis saperti madu. Sarta Anjeunna nimbalan ka kuring, “Anaking manusa, indit, geuwat ka kulawarga Israil, sarta ucapkeun kecap-kecap Kami ka maranéhna. Sabab anjeun henteu diutus ka hiji bangsa anu basana asing jeung létahna hese, tapi ka kulawarga Israil; lain ka loba bangsa anu basana asing jeung létahna hese, anu kecap-kecapna moal kaharti ku anjeun. Tangtu, lamun anjeun ku Kami diutus ka maranéhna, maranéhna tangtu bakal ngadéngékeun ka anjeun. Tapi kulawarga Israil moal ngadéngékeun ka anjeun; sabab maranéhna moal ngadéngékeun ka Kami; sabab sakuliah kulawarga Israil téh beungeutna teuas jeung haténa karasa. Beh, Kami geus ngajadikeun beungeut anjeun kuat nahan beungeut maranéhna, sarta tarang anjeun kuat nahan tarang maranéhna. Saperti inten, leuwih teuas batan batu seuneu, ku Kami tarang anjeun dijadikeun kitu; ulah sieun ka maranéhna, ulah geumpeur ku paneuteup maranéhna, sanajan maranéhna téh kulawarga anu doraka.” Leuwih ti éta, Anjeunna nimbalan ka kuring, “Anaking manusa, sakur kecap Kami anu bakal Kami ucapkeun ka anjeun, tampi dina haté anjeun, sarta déngékeun ku ceuli anjeun.” Yehezkiel 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Waktu Kristus turun mawa kitab leutik anu dicandak ku Yohanes tuluy didahar, eta aya dina “sungutna amis kawas madu.” Yohanes nu Ngarumbah Wahyu jeung Yéheskiel, duanana narima hiji amanat tina “panangan” Kristus. Yéheskiel, ku kituna ogé Yohanes, miboga amanat anu kudu ditepikeun ka “imah Israil,” lain ka jalma-jalma di luar Israil. Upama jalma-jalma di luar Israil ngadangu amanat éta, maranéhna tangtu narimana, tapi lain Israil, sabab “sakabéh imah” Israil “teu boga kaéra jeung tarangtung haténa.” Sakumna imah Israil (sakabéh imah) sagemblengna barontak. Israil dina taun 1840 digambarkeun dina Wahyu pasal sapuluh minangka garéja di padang gurun. Maranéhna geus ngeusian cangkir mangsa pancoban maranéhna.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Sanajan éta amanat moal didangu ku Israil, nabi téh tetep diparéntahkeun pikeun mawa ka maranéhna amanat tina buku leutik éta, kalayan tujuan sangkan maranéhna dipihukum tanggung jawab ku sabab nampik cahaya malaikat kahiji. Dina kitab-kitab pangadilan, maranéhna kudu dipihukum tanggung jawab lantaran nampik ngadéngé amanat ti “nabi” anu geus “aya di antara maranéhna.” Nampik nabi hartina nampik amanat anu geus dipasrahkeun ka nabi ku malaikat Jibril, anu sorangan geus narima éta amanat ti Kristus, anu geus narimana ti Rama. Nalika Kristus turun mawa amanat tina buku leutik dina panangan-Na, éta sajajar jeung nalika Roh Suci turun dina waktu Anjeunna dibaptis. Ieu geus dilambangkeun saméméhna ku Musa di rungkun anu hurung ku seuneu, sarta éta téh waymark anu sarua pisan anu aya dina unggal gerakan réformasi.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Karya Allah di bumi nembongkeun, ti jaman ka jaman, hiji kasaruaan anu kacida matak narikna dina unggal réformasi gedé atawa gerakan agama. Prinsip-prinsip cara Allah ngurus manusa salawasna sarua. Gerakan-gerakan penting dina mangsa kiwari miboga padanan jeung anu aya dina mangsa baheula, sarta pangalaman gareja dina jaman-jaman saméméhna ngandung palajaran anu kacida gedé nilaina pikeun jaman urang ayeuna.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Runtuhna kakawasaan Ottoman dina 11 Agustus 1840, (nyaéta nalika Yohanes jeung Yeheskiel ngadahar kitab leutik anu aya dina “leungeun” Kristus,) nandaan “dipaparin kakawasaan”-na talatah malaikat kahiji anu geus “sumping” dina “waktu ahir” taun 1798. Eta talatah téh “dipaparin kakawasaan” ku dikonfirmasi-na aturan nubuat pangutamana kaum Millerit; prinsip sataun pikeun sapoé. Saterusna Kristus ngawitan ngadegkeun pondasi Bait Allah Millerit, sakumaha Anjeunna geus ngalakukeunana dina baptisan-Na.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Iman Nathanael anu teu manehna-manehna ayeuna dikuatkeun, tuluy anjeunna ngawaler sarta ngandika, ‘Rabi, Gusti teh Putra Allah; Gusti teh Raja Israil.’ Yesus ngawaler sarta ngandika ka anjeunna, ‘Ku sabab Kami nyarios ka maneh, yen Kami ningali maneh di handapeun tangkal anjir, naha maneh percaya? Maneh bakal ningali perkara-perkara anu leuwih agung ti batan ieu.’ Sarta Anjeunna ngandika ka anjeunna, ‘Saéstuna, saéstuna, Kami nyarios ka maraneh, ti ayeuna maraneh bakal ningali sawarga kabuka, jeung malaikat-malaikat Allah naek jeung turun ka luhur Putra Manusa.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Dina sababaraha murid anu pangheulana ieu, pondasi garéja Kristen keur diteundeun ku usaha pribadi. Yohanes mimitina ngarahkeun dua muridna ka Kristus. Tuluy salah saurang ti antarana manggihan hiji dulur, sarta mawa anjeunna ka Kristus. Saterusna Anjeunna nyaur Pilipus supaya nuturkeun Anjeunna, lajeng anjeunna indit néangan Natanael.” Spirit of Prophecy, jilid 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Nalika Kristus turun dina 11 Agustus 1840 kalayan kitab leutik anu kabuka dina panangan-Na, hal éta geus dipragambarkeun dina gerakan reformasi dina sajarah Kristus di bumi, sabab unggal gerakan reformasi miboga tanda-tanda jalan anu sarua. Musa jeung gerakan reformasi anu dipingpinna ogé miboga tanda jalan anu sarua. Pangalaman Musa dina rungkun anu hurung ngalambangkeun Roh Suci turun dina baptisan Kristus, anu satuluyna ngalambangkeun taun 1840, anu satuluyna deui ngalambangkeun 11 Séptémber 2001 nalika malaikat anu gagah perkasa tina Wahyu dalapan welas turun.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Datangna” pekabaran malaikat kahiji, jeung “datangna” pekabaran malaikat kadua sarta “datangna” pekabaran malaikat katilu, sadayana dilambangkeun ku malaikat. Malaikat kahiji nyekel hiji kitab leutik dina leungeunna, anu kadua nyekel hiji tulisan dina leungeunna, jeung anu katilu nyekel hiji parchment dina leungeunna. Dumasar kana kasaksian dua atawa tilu urang, hiji bebeneran diteguhkeun. Katilu malaikat éta, boh dina waktu datangna boh dina waktu dipaparin kakawasaan, miboga hiji pekabaran dina leungeunna.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Yohanes jeung Yehezkiel ngagambarkeun jalma-jalma anu ngadahar éta amanat nalika amanat malaikat kahiji “dikuatkeun,” anu mangrupa patokan sajarah anu béda ti waktu amanat malaikat kahiji “sumping” dina taun 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Bédana antara “kadatangan” hiji pesen jeung “pangberdayaanna” mangrupa hiji bédana anu kacida pentingna pikeun diperhatikeun. Nalika urang nimbang petikan ieu di handap, perhatikeun yén tujuan malaikat kahiji téh sarua pisan jeung tujuan malaikat dina Wahyu dalapan welas anu nyaangan bumi ku kamulyaan-Na. Perhatikeun ogé yén unggal pesen ngabalukarkeun hiji pamisahan anu ngahasilkeun dua golongan panyembah.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Kuring dipintonkeun kana kahareup anu kacida gedéna ti sakumna sawarga kana pagawéan anu keur lumangsung di bumi. Isa maréntahkeun hiji malaikat anu perkasa [malaikat kahiji] supaya turun sarta ngingetan pangeusi bumi pikeun nyiapkeun diri kana kadatangan-Na anu kadua kalina. Nalika malaikat éta ninggalkeun payuneun Isa di sawarga, hiji cahaya anu kacida caangna jeung mulya pisan ngabelaan jalan di hareupeunana. Kaula dibéjaan yén pancénna nyaéta nyaangan bumi ku kamulyaan-na sarta ngingetan manusa kana murka Allah anu bakal datang. Jalma réa narima éta cahaya. Sababaraha di antarana katingalina kacida khusyu-na, sedengkeun nu séjénna pinuh ku kabungah sarta kakagum anu ngageleger. Sakabéh anu narima éta cahaya ngarahkeun beungeutna ka sawarga sarta ngamulyakeun Allah. Sanajan éta cahaya dipancarkeun ka saréréa, aya sawatara anu ngan saukur katarajang ku pangaruhna, tapi henteu narima kalayan sajajalan haté. Loba anu pinuh ku amarah anu kacida gedéna. Para palayan jeung rahayat ngahiji jeung anu hina sarta satia pisan nolak cahaya anu dipancarkeun ku malaikat anu perkasa éta. Tapi sakabéh anu narima éta cahaya misahkeun diri tina dunya sarta raket ngahiji silih antara maranéhna.
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“Sétan jeung para malaikatna keur sibuk pisan dina narékahan pikeun narik pikiran saloba-lobana jalma ngajauhan tina caang éta. Golongan anu nampik éta ditinggalkeun dina poék. Kuring nempo malaikat Allah ngawaskeun umat-Na anu ngaku milik ka Anjeunna kalayan perhatian anu pangjerona, pikeun nyatet tabiat anu maranéhna mekarkeun nalika amanat anu asalna ti sawarga ditepikeun ka maranéhna. Jeung nalika kacida lobana jalma anu ngaku nyaah ka Isa malik tina amanat sawarga éta kalayan hinaan, olok-olok, jeung kabencian, saurang malaikat anu nyekel gulungan dina leungeunna nyieun catetan anu ngerakeun éta. Sakuliah sawarga pinuh ku amarah suci lantaran Isa geus dipopohokeun ku cara kitu ku para pengikut-Na anu ngaku-ngaku.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
Abdi ningali kuciwa jalma-jalma anu percaya, lantaran maranéhna teu ningali Gustina dina waktu anu dipiharep. Mémang geus jadi kersa Allah pikeun nyumputkeun mangsa nu bakal datang sarta mawa umat-Na ka hiji titik putusan. Tanpa pangwawaran ngeunaan waktu anu tangtu pikeun datangna Kristus, padamelan anu geus dipalar ku Allah moal kahontal. Sétan keur mingpin kacida lobana jalma supaya neuteup jauh ka mangsa nu bakal datang kana kajadian-kajadian gedé anu patali jeung pangadilan sarta ahir mangsa kasempetan. Mangka perlu pisan yén jalma-jalma dibawa sangkan daria néangan persiapan pikeun waktu ayeuna.
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Beuki lila waktu kaliwat, jalma-jalma anu can sagemblengna narima cahaya ti malaikat ngahiji jeung jalma-jalma anu geus ngahinakeun éta amanat, tuluy maranéhna ngabalik narajang ka jalma-jalma anu kuciwa ku olok-olok. Malaikat-malaikat nandaan kaayaan para nu ngaku jadi pengikut Kristus. Kaliwatna waktu anu geus ditangtukeun éta geus nguji jeung ngabuktikeun maranéhna, jeung kacida lobana anu ditimbang dina timbangan sarta kapanggih kurang. Maranéhna tarik ngaku dirina urang Kristen, tapi ampir dina unggal hal gagal nuturkeun Kristus. Sétan bungah kacida ku kaayaan para nu ngaku jadi pengikut Yesus.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Anjeunna geus ngajebak maranéhna dina jaringna. Anjeunna geus nungtun kalolobaanana ninggalkeun jalan anu lempeng, sarta maranéhna keur narékahan naék ka sawarga ku jalan séjén. Para malaikat ningali anu murni jeung anu suci campur baur jeung jalma-jalma dosa di Sion sarta jeung jalma-jalma munafik anu nyaah ka dunya. Maranéhna geus ngawas para murid Yesus anu sajati; tapi anu rusak akhlakna keur mangaruhan anu suci. Jalma-jalma anu haténa hurung ku kahayang anu kacida pikeun ningali Yesus dilarang ku dulur-dulur saimanna anu ngaku-ngaku percaya pikeun nyarita ngeunaan datangna Anjeunna. Para malaikat ningali éta kaayaan sarta ngarasa prihatin ka sésa umat anu nyaah kana nembongna Gustina.”
“Another mighty angel [the second 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.
“Malaikat anu séjén nu gagah [malaikat kadua] dipaparin parentah supaya turun ka bumi. Yesus nempatkeun hiji tulisan dina leungeunna, sarta nalika anjeunna sumping ka bumi, anjeunna sasauran, ‘Babul geus rubuh, geus rubuh.’ Tuluy kuring ningali deui jalma-jalma anu kuciwa éta ngangkat panon maranéhna ka sawarga, bari ngarep-ngarep ku iman jeung pangharepan kana mucunghulna Gustina. Tapi loba anu katingalina tetep dina kaayaan bodo, saolah-olah keur sare; nanging kuring tiasa ningali tapak kasedih anu jero dina rarayna. Jalma-jalma anu kuciwa éta ningali tina Kitab Suci yén maranéhna aya dina mangsa panundaan, sarta yén maranéhna kudu ngantosan kalawan sabar kana kacumponan éta tetenjoan. Bukti anu sarua anu ngarahkeun maranéhna pikeun ngarepkeun Gustina dina taun 1843, ngarahkeun maranéhna pikeun ngarep-ngarep ka Anjeunna dina taun 1844. Tapi kuring ningali yén lolobana henteu miboga tanaga anu nandaan iman maranéhna dina taun 1843. Kuciwa maranéhna geus ngaleuleuskeun iman maranéhna.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Nalika umat Allah ngahiji dina sasambat malaikat anu kadua, pasukan sawarga nandaan kalayan minat anu pangjerona kana pangaruh éta warta. Maranéhna ningali loba jalma anu mawa ngaran urang Kristen malik kalayan hina jeung olok-olok ka jalma-jalma anu geus kuciwa. Nalika kecap-kecap éta murag tina biwir anu nyemooh, ‘Aranjeun can naék kénéh!’ hiji malaikat nyeratna. Ceuk malaikat éta, ‘Maranéhna ngolok-olok Allah.’ Kaula ditunjuk deui kana dosa anu sarupa anu dipigawé dina mangsa baheula. Elia geus diangkat ka sawarga, sarta jubahna murag ka Eliseus. Tuluy nonoman-nonoman jahat, anu geus diajar ti kolotna pikeun ngahina jalmi Allah, nuturkeun Eliseus, sarta bari ngécé ngagero, ‘Naék atuh, eh sirah botak; naék atuh, eh sirah botak.’ Ku kituna, nalika maranéhna ngahina hamba-Na, maranéhna ngahina Allah sarta narima hukumanana harita kénéh di dinya. Kitu deui, jalma-jalma anu geus nyacaprak jeung nyemooh kana pamanggih ngeunaan para suci naék ka luhur, bakal didatangan ku murka Allah, sarta bakal dijadikeun ngarasa yén lain perkara hampang pikeun ulin-main jeung Nu Nyiptakeun maranéhna.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Yesus maréntahkeun ka para malaikat séjén supaya ngapung kalawan gancang pikeun ngahirupkeun deui jeung nguatkeun iman umat-Na anu geus ngalemah, sarta nyiapkeun maranéhna sangkan ngartos kana talatah malaikat nu kadua jeung kana gerak anu penting, anu moal lila deui bakal lumangsung di sawarga. Kuring ningali para malaikat ieu narima kakawasaan jeung cahaya anu agung ti Yesus, tuluy ngapung gancang ka bumi pikeun ngalaksanakeun tugas maranéhna, nyaéta nulungan malaikat nu kadua dina padamelanana. Hiji cahaya anu agung mancarkeun ka umat Allah waktu para malaikat ngagero, ‘Tingali, Pangantén lalaki sumping; sing kaluar maraneh pikeun mapag Anjeunna.’ Saterusna kuring ningali jalma-jalma anu kuciwa ieu gugah sarta, sajalan jeung malaikat nu kadua, ngawawarkeun, ‘Tingali, Pangantén lalaki sumping; sing kaluar maraneh pikeun mapag Anjeunna.’ Cahaya ti para malaikat nembus poék ka unggal tempat. Sétan jeung para malaikatna narékahan pikeun ngahalangan sangkan cahaya ieu ulah sumebar jeung ulah ngahasilkeun pangaruh sakumaha anu geus dimaksudkeun. Maranéhna paséa jeung para malaikat ti sawarga, bari nyebut yén Allah geus nipu jalma-jalma, jeung yén sanajan maranéhna boga sagala cahaya jeung kakawasaan, maranéhna moal bisa ngajadikeun dunya percaya yén Kristus téh rek sumping. Tapi sanajan Sétan ngusahakeun pikeun ngabentengan jalan jeung ngalieurkeun pikiran jalma-jalma ti éta cahaya, para malaikat Allah terus ngalaksanakeun padamelanana….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Sabada palayanan Yesus réngsé di tempat nu suci, sarta Anjeunna lebet ka Tempat Nu Maha Suci, tuluy ngadeg di payuneun peti perjangjian anu ngamuat hukum Allah, Anjeunna ngutus malaikat anu séjén, hiji malaikat anu kuat, mawa amanat katilu ka dunya. Hiji gulungan tulisan disimpen dina panangan éta malaikat, sarta waktu anjeunna turun ka bumi kalayan kakawasaan jeung kaagungan, anjeunna ngumumkeun hiji pépéling anu pikasieuneun, kalawan anceman anu pangngerina anu kungsi ditepikeun ka manusa. Amanat ieu dimaksadkeun pikeun nempatkeun anak-anak Allah dina kaayaan waspada, ku némbongkeun ka maranéhna waktu panggodaan jeung kasangsaraan anu aya di hareupeun maranéhna. Ceuk éta malaikat, ‘Maranehna bakal dibawa kana papacangan anu raket ngalawan sato galak jeung gambarna. Hiji-hijina harepan maranehna pikeun hirup langgeng nyaéta tetep satia jeung teu goyah. Sanajan nyawana dipertaruhkeun, maranehna kudu pageuh nyekel bebeneran.’ Malaikat katilu nutup amanatna kieu: ‘Di dieu kasabaran umat-umat suci: di dieu maranehna anu nurut kana parentah-parentah Allah, jeung iman ka Yesus.’ Sabada anjeunna ngulang kecap-kecap ieu, anjeunna nunjuk ka Bait Suci sawarga. Pikiran sakumna anu narima amanat ieu diarahkan ka Tempat Nu Maha Suci, tempat Yesus ngadeg di payuneun peti perjangjian, ngalaksanakeun pangantaraan-Na anu pamungkas pikeun sakumna jalma anu ku rahmat masih kénéh dipikanyaah, jeung pikeun maranehna anu ku teu nyaho geus ngalanggar hukum Allah. Panebusan ieu dipigawé boh pikeun jalma-jalma paéh anu bener boh pikeun jalma-jalma hirup anu bener. Ieu ngawengku sakumna anu pupus bari percaya ka Kristus, tapi anu, ku sabab can narima cahaya ngeunaan parentah-parentah Allah, geus dosa ku teu nyaho lantaran ngalanggar katangtuan-katangtuanana.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Sababaraha kaca saterusna dina buku anu sarua, nalika nyanghareupan konsép-konsép anu sarua anu kakara disebatkeun, Sister White nétélakeun yén panolakan kana tilu amanat dina sajarah Millerite geus dipratandakeun dina sajarah Kristus. Di dinya anjeunna méré dua saksi anu nétélakeun ayana hiji prosés pangujian anu lumangsung sacara maju, anu merlukeun kameunangan dina unggal ujian supaya bisa neraskeun kana ujian saterusna.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Kuring ningali sakelompok jalma anu nangtung kalayan dijaga pageuh sarta teguh, henteu méré pangrojong ka jalma-jalma anu rék ngaguncang iman anu geus ditetepkeun dina badan. Allah ningal ka maranéhna kalayan karidhaan. Kaula dipintonkeun tilu léngkah—amanat malaikat kahiji, kadua, jeung katilu. Ceuk malaikat anu ngiringan kaula, ‘Cilaka jalma anu ngageser hiji balok atawa ngagerakkeun hiji pasak tina amanat-amanat ieu. Pangarti anu sajati kana amanat-amanat ieu kacida pentingna. Nasib jiwa-jiwa gumantung kana kumaha amanat-amanat ieu ditarima.’ Kaula deui dibawa ngalangkungan amanat-amanat ieu, sarta ningali sabaraha mahal umat Allah geus meuli pangalaman maranéhna. Eta geus kahontal ngaliwatan loba kasangsaraan jeung perjuangan anu beurat. Allah geus mingpin maranéhna léngkah demi léngkah, nepi ka Anjeunna nempatkeun maranéhna dina hiji landasan anu pageuh tur teu bisa digoyahkeun. Kaula ningali sawatara jalma ngadeukeutan landasan éta sarta mariksa dasarna. Sabagian, kalayan kabungah, geuwat naék kana éta. Nu séjén mimiti néangan kasalahan dina dasarna. Maranéhna hayang aya perbaikan, sangkan landasan éta jadi leuwih sampurna, sarta jalma-jalma jadi leuwih bagja. Sabagian turun tina landasan pikeun mariksa éta, tuluy nyatakeun yén éta dipasang kalawan salah. Tapi kaula ningali yén ampir kabéh tetep nangtung pageuh dina landasan éta sarta ngadesek ka jalma-jalma anu geus turun tina éta sangkan eureun tina keluhan maranéhna; sabab Allah teh Manggala Pangwangun, sarta maranéhna keur merangan Anjeunna. Maranéhna nyaritakeun deui pagawean Allah anu ajaib, anu geus mingpin maranéhna ka landasan anu pageuh éta, sarta kalayan sauyunan maranéhna ngangkat panon ka sawarga jeung ku sora tarik ngamulyakeun Allah. Ieu mangaruhan sawatara ti antara jalma-jalma anu geus ngeluh jeung ninggalkeun landasan éta, sarta maranéhna, kalayan paningal anu handap asor, naék deui kana éta.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Kuring dipaparin nunjuk deui kana pangumuman ngeunaan datangna Kristus anu kahiji. Yohanes diutus dina sumanget jeung kakawasaan Elia [ngalambangkeun amanat malaikat kahiji] pikeun nyiapkeun jalan pikeun Yesus. Jalma-jalma anu nampik kasaksian Yohanes henteu meunang mangpaat tina pangajaran-pangajaran Yesus [ngalambangkeun amanat malaikat kadua]. Panolakan maranéhna kana amanat anu ngaramalkeun datang-Na nempatkeun maranéhna dina kaayaan anu matak teu sanggup kalayan gampang narima bukti anu pangkuatna yén Anjeunna teh Mesias. Iblis mingpin jalma-jalma anu nampik amanat Yohanes supaya terus maju leuwih jauh, nepi ka nampik sarta nyalibkeun Kristus [ngalambangkeun amanat malaikat katilu]. Ku ngalakukeun kitu maranéhna nempatkeun dirina dina kaayaan anu matak teu bisa narima berkah dina poe Pentakosta, [ngalambangkeun malaikat dina Wahyu dalapan welas] anu saestuna bakal ngajar maranéhna kana jalan asup ka Bait Suci sawarga. Robekna hordeng Bait Allah nunjukkeun yén kurban-kurban jeung katetepan-katetepan urang Yahudi moal deui ditarima. Kurban Agung geus dipasrahkeun sarta geus ditarima, jeung Roh Suci anu lungsur dina poe Pentakosta mawa pikiran para murid ti bait suci duniawi ka Bait Suci sawarga, tempat Yesus geus asup ku getih-Na sorangan, pikeun ngucurkeun ka para murid-Na mangpaat panebusan-Na. Tapi urang Yahudi ditinggalkeun dina poek anu sampurna. Maranéhna kaleungitan sagala cahaya anu saenyana bisa dipiboga ku maranéhna ngeunaan rencana kasalametan, sarta tetep ngandelkeun kurban-kurban jeung persembahan-persembahan maranéhna anu teu aya gunana. Bait Suci sawarga geus ngagentos tempat bait suci duniawi, tapi maranéhna henteu boga pangaweruh ngeunaan robahan éta. Ku sabab kitu maranéhna teu bisa meunang mangpaat tina pangantaraan Kristus di rohangan suci.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Loba anu ningali kalayan kahariwang anu jero kana lampah urang Yahudi dina nolak jeung nyalib Kristus; sarta nalika maranéhna maca sajarah panghinaan anu ngerakeun ka Anjeunna, maranéhna nyangka yén maranéhna nyaah ka Anjeunna, sarta moal mungkir ka Anjeunna saperti anu dipigawé ku Petrus, atawa nyalibkeun Anjeunna saperti anu dipigawé ku urang Yahudi. Tapi Allah, anu maca hate sakumna jalma, parantos mawa kana ujian éta kanyaah ka Yesus anu ku maranéhna diaku dirasakeun. Sakuliah sawarga niténan kalayan minat anu pangjerona kana panarimaan pekabaran malaikat kahiji. Tapi loba anu ngaku nyaah ka Yesus, sarta anu ngucurkeun cipanon nalika maca carita salib, malah ngahina kana warta alus ngeunaan kadatangan-Na. Gantina narima éta pekabaran kalayan kabungah, maranéhna nyatakeun yén éta téh kasasab. Maranéhna ngabencian jalma-jalma anu micinta panampian-Na sarta ngaluarkeun maranéhna ti gereja-gereja. Jalma-jalma anu nolak pekabaran kahiji teu bisa meunang mangpaat tina pekabaran kadua; kitu deui maranéhna teu meunang mangpaat tina sasauran tengah peuting, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman bisa asup babarengan jeung Yesus ka tempat anu pangsucina di tempat suci sawarga. Jeung ku lantaran nolak dua pekabaran anu saméméhna, maranéhna geus ngapekkeun pisan pangartina nepi ka maranéhna teu bisa ningali cahaya dina pekabaran malaikat katilu, anu némbongkeun jalan ka tempat anu pangsucina. Kuring ningali yén sakumaha urang Yahudi nyalibkeun Yesus, kitu deui gereja-gereja nominal geus nyalibkeun ieu pekabaran-pekabaran, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan ka tempat anu pangsucina, sarta maranéhna teu bisa meunang mangpaat tina pangantaraan Yesus di dinya. Saperti urang Yahudi anu ngahaturkeun kurban-kurban maranéhna anu euweuh gunana, kitu deui maranéhna ngahaturkeun doa-doa maranéhna anu euweuh gunana ka rohangan anu geus ditinggalkeun ku Yesus; sarta Iblis, bungah ku éta pangbejakeun, nyaru jadi boga sipat agamawi, sarta mingpin pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, bari digawé ku kakawasaanana, ku tanda-tandana, jeung ku mujijat-mujijat bohong, pikeun ngiket maranéhna pageuh dina jaringna.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Bagian-bagian tina buku Early Writings geus sababaraha kali diajarkeun ngaliwatan palayanan Future for America. Tapi aya bebeneran-bebeneran anu digambarkeun ku éta bagian-bagian anu can kapanggih.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Tanda-tanda jalan tina sajarah gerakan Millerite diteguhkeun dina sababaraha gerakan pembaruan anu aya dina Alkitab. Lamun teu boga pangaweruh sawatesna ngeunaan tanda-tanda jalan anu kapanggih dina unggal gerakan pembaruan, kacida moal mungkin aya saurang ogé ngartos pentingna bédana antara iraha hiji pekabaran “sumping” jeung iraha éta “dibarengan ku kakawasaan.” Kitu deui, mungkin pisan loba di antara jalma-jalma anu geus wawuh kana gerakan-gerakan pembaruan anu sajajar téh kaliwat kana sawatara sipat anu kacida pentingna tina rupa-rupa tanda jalan dina gerakan-gerakan pembaruan.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“guruhit tujuh” anu ngalambangkeun kajadian-kajadian dina awal Adventisme jeung kajadian-kajadian dina ahir Adventisme, nyaéta cahaya anu dibuka segélna pas saméméh masa kasempetan ditutup. Urang dibéré béja yén “guruhit tujuh” ngalambangkeun boh “gambaran kajadian-kajadian anu bakal lumangsung dina handapeun amanat malaikat kahiji jeung kadua,” boh “kajadian-kajadian ka hareup anu bakal diungkabkeun nurutkeun runtuyanana.” “Guruhit tujuh” ngandung tandatangan Alpha jeung Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Pangagambaran kajadian-kajadian” anu lumangsung “dina kaayaan amanat malaikat kahiji jeung kadua,” mangrupa tipe tina kajadian-kajadian anu lumangsung dina kaayaan amanat malaikat katilu. Nalika Yohanes diparéntah supaya henteu nulis naon anu diucapkeun ku tujuh guludug, éta paréntah geus ditipikeun ku paréntah anu dipasihkeun ka Daniel pikeun nyégél bukuna, sabab urang dibéjaan yén sanggeus “tujuh guludug ngucapkeun sorana, parentah éta sumping ka Yohanes sakumaha ka Daniel ngeunaan kitab leutik éta: ‘Segelkeun hal-hal anu diucapkeun ku tujuh guludug éta.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Yehezkiel jeung Yohanes duanana ngagambarkeun umat Allah nu ngahakan éta amanat dina mangsa pangkuatan malaikat kahiji taun 1840, jeung nabi Yermia ngagambarkeun kuciwa nu lumangsung di antara umat Allah nalika amanat malaikat kahiji katémbong siga gagal.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 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. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Kecap-kecap Gusti kapanggih ku sim kuring, tuluy didahar; sarta pangandika Gusti jadi kabungah jeung kasukaan haté sim kuring; sabab sim kuring disarebut ku ngaran Gusti, nun PANGERAN Allah semesta alam. Sim kuring henteu calik dina pasamoan jalma-jalma nu ngaguyon, jeung henteu milu bungah; sim kuring calik nyorangan ku sabab panangan Gusti; margi sim kuring geus dieusi ku kaambek. Naha nyeri sim kuring langgeng, jeung tatu sim kuring teu bisa cageur, anu nampik pikeun diubaran? Naha Gusti rek enya-enya jadi ka sim kuring saperti nu ngabohong, jeung saperti cai anu ngaleungit? Ku sabab éta kieu timbalan PANGERAN, Lamun maneh mulang, tangtu ku Kami maneh dibalikkeun deui, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya tina anu hina, maneh bakal jadi sungut Kami; mugi maranéhna mulang ka maneh, tapi maneh ulah mulang ka maranéhna. Jeung Kami bakal ngajadikeun maneh ka ieu bangsa jadi tembok parunggu anu dibenteng; sarta maranéhna bakal merangan maneh, tapi moal ngéléhkeun maneh: sabab Kami nyarengan maneh pikeun nyalametkeun maneh jeung pikeun ngaleupaskeun maneh, saur PANGERAN. Jeung Kami bakal ngaleupaskeun maneh tina panangan jalma-jalma jahat, sarta Kami bakal nebus maneh tina panangan jalma-jalma anu pikasieuneun. Yeremia 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Yermia geus manggihan kecap-kecap tina kitab leutik éta, sakumaha Yohanes jeung Yehezkiel, sarta anjeunna ogé geus ngadahar éta amanat, nanging éta amanat geus jadi amanat (cai) anu geus gagal. Saolah-olah Allah geus ngabohong, anu tangtu mustahil, nanging tuduhan ngeunaan hiji “bohong” nyayagikeun konci pikeun nempatkeun Yermia dina kuciwa Millerite anu kahiji, anu dilambangkeun dina Habakuk.
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. Habakkuk 2:1–3.
Kami baris nangtung dina tempat jaga kami, sarta nempatkeun diri dina munara, jeung rék ngawas pikeun ningali naon anu bakal diucapkeun ku Mantenna ka kami, sarta naon anu kudu kami jawab lamun kami ditegor. Jeung Gusti ngawaler ka kami, sarta ngandika, Tulis éta titingalian, sarta écéskeun dina loh-loh, sangkan sing saha anu maca éta bisa lumpat. Sabab éta titingalian téh masih pikeun waktu anu geus ditangtukeun, tapi dina ahirna éta bakal nyarita, sarta moal ngabohong; sanajan éta lila datangna, antosan éta; sabab éta pasti bakal datang, éta moal tunda-tunda. Habakkuk 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Tetéla ngeunaan talatah malaikat kahiji ditulis dina bagan para panaratas taun 1843 anu dipingpin ku “panangan” Allah.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Kuring parantos ningali yén bagan 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu kedah dirobah; yén angka-angkana téh sakumaha anu Anjeunna kersa; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka, supaya teu aya saurang ogé anu tiasa ningali éta, nepi ka panangan-Na dipiceun.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
“Waktu anu geus ditangtukeun” taun 1843 digambarkeun dina bagan éta, ku sabab éta disebut bagan 1843. Eta diterbitkeun dina taun 1842, minangka pangujudan parentah dina Habakuk supaya “nulis eta tetenjoan, sarta nyieun eta écés dina papan-papan.” Tetenjoan éta kudu dijieun écés dina “papan-papan,” dina wangun jamak, ku kituna nandaan yén sanggeus Gusti miceun panangan-Na tina kasalahan dina bagan 1843, éta bakal dibenerkeun dina bagan pelopor 1850. Kasalahan éta ngahasilkeun kuciwa anu kahiji, sarta Yeremia ngagambarkeun jalma-jalma anu geus ngadahar kitab leutik dina 11 Agustus 1840 sarta kuciwa nalika waktu anu geus ditangtukeun taun 1843 gagal.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Nalika Yermia geus ngadahar kitab leutik éta dina taun 1840, éta jadi “kabungahan jeung kacangkingna” hate-Na; tapi nalika kuciwa téh datang, anjeunna henteu deui “bungah,” sarta anjeunna “calik nyorangan ku sabab” “leungeun” Allah. Leungeun Allah geus nutupan “kasalahan dina sawatara angka,” nepi ka nyababkeun Yermia mertimbangkeun kamungkinan yén Allah geus ngabohong. Jangji anu dipasihkeun ka Yermia nyaéta yén lamun anjeunna rék “balik,” tina kahariwang jeung kasuramanna, Allah bakal ngajadikeun Yermia minangka “sungut” Allah. Lamun Yermia rék balik ka Allah tina kuciwana sarta ngaku yén anjeunna aya dina mangsa ngadagoan tina misil sapuluh parawan, Allah bakal ngagunakeun anjeunna jadi pangucap-Na anu bakal netelakeun kalawan pasti iraha titingalian éta kudu datang sarta henteu deui ngadagoan.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Tujuan ngadadarkeun ieu fakta-fakta di dieu nyaéta pikeun netepkeun yén dina sagala pesen malaikat, “kadatangan”-na jeung “pangkuatan”-na nampilkeun hiji pesen hirup-atawa-paéh anu ngahasilkeun dua golongan panyembah. Tilu malaikat téh mangrupa tilu léngkah dina hiji prosés pangujian anu maju sacara bertahap. Anu leuwih penting pikeun titik anu ku urang dimaksud nyaéta yén sanajan pamahaman ngeunaan tujuh guludug éta geus dipikawanoh teu lila sanggeus datangna “waktu ahir” dina taun 1989 nalika genep ayat panungtung tina kitab Daniel dibuka segelna, ngumumkeun panutupan pangadilan, aya deui hiji pambukaan segel tina tujuh guludug éta dina ahir sajarah malaikat katilu.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Sajarah mimiti Adventisme dimimitian ku dibukana meterai malaikat kahiji dina taun 1798, sarta ditungtungan ku dibukana hiji bebeneran anu ku Gusti diteundeun dina panangtayungan panangan-Na pikeun nimbulkeun hiji kuciwa. Sanggeus éta, Mantenna nyabut panangan-Na (muka meterai), sarta ngungkabkeun amanat ngeunaan mangsa katundaan.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Sajarah ahirna Adventisme dimimitian dina kabukana meterai amanat malaikat katilu dina taun 1989, sarta éta réngsé ku kabukana hiji bebeneran anu ku Gusti dicekel ku panangan-Na sangkan ngahasilkeun hiji kuciwa. Mantenna ayeuna keur ngaleupaskeun panangan-Na, ku kituna muka meterai amanat kuciwa kahiji jeung waktu tunda. Mantenna keur muka meterai tujuan 18 Juli 2020.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Ku sabab eta kieu timbalan PANGERAN, Lamun maneh mulang, tangtu Kami bakal mulangkeun maneh deui, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya ti anu hina, maneh bakal jadi saperti sungut Kami; maranéhna kudu mulang ka maneh, ari maneh ulah mulang ka maranéhna. Jeung Kami bakal ngajadikeun maneh ka ieu bangsa jadi témbok tambaga anu dipager; maranéhna bakal merangan maneh, tapi moal bisa ngéléhkeun maneh; sabab Kami nyarengan maneh pikeun nyalametkeun maneh jeung pikeun ngaleupaskeun maneh, timbalan PANGERAN. Jeung Kami bakal ngaleupaskeun maneh tina leungeun jalma-jalma duraka, sarta Kami bakal nebus maneh tina leungeun jalma-jalma anu pikasieuneun. Yermia 15:19–21.