The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.
Garis-garis gerakan réformasi téh mangrupakeun konci pikeun ngartos “tujuh guludug” dina Wahyu sapuluh. “Tujuh guludug” ngawakilan sajarah pangkuatan pesen malaikat kahiji ti tanggal 11 Agustus 1840 nepi ka Kacewa Agung dina 22 Oktober 1844. Pasal sapuluh nyadiakeun tilu saksi internal dina éta pasal pikeun ngadukung pamahaman ieu.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Gerakan Advent taun 1840–44 téh mangrupa pancaran anu mulya tina kakawasaan Allah; amanat malaikat kahiji geus dibawa ka unggal pos misionaris di sakuliah dunya, sarta di sawatara nagara aya minat agamis anu panggedéna nu kungsi kasaksian di mana waé tanah saprak Reformasi abad ka genep welas; tapi ieu sadayana bakal kaungkulan ku gerakan anu kawasa dina mangsa pangéling-éling panungtungan ti malaikat katilu.” The Great Controversy, 611.
The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.
Pesen malaikat kahiji dibawa ka sakuliah dunya ti taun 1840 saterusna. Uriah Smith ngébréhkeun pamahaman para pangheubeulna, saluyu jeung Ibu White. Smith ngaku yén malaikat kahiji sumping dina taun 1798 sarta némbongkeun yén éta malaikat kahiji anu turun dina taun 1840. Smith jeung para pangheubeulna ngan saukur can nengetan bédana antara datangna hiji pesen jeung pangkuatanana. Smith kalayan écés nyatakeun yén nalika malaikat dina Wahyu sapuluh nempatkeun hiji sukuna dina laut jeung hiji deui dina bumi, éta nandakeun pesen anu keur dibawa ka sakuliah dunya.
“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
“Ku sabab éta, dina taun 1798, larangan pikeun ngamashurkeun yén poé Kristus geus caket téh eureun; dina taun 1798, mangsa ahir mimiti lumangsung, sarta segel dicabut tina kitab leutik éta. Ti saprak mangsa éta, ku sabab kitu, malaikat dina Wahyu 14 geus maju ngamashurkeun yén jam pangadilan Allah geus sumping; sarta ti saprak waktu éta ogé, malaikat dina pasal 10 geus nangtung dina laut jeung darat, sarta sumpah yén waktu moal aya deui. Ngeunaan jati dirina, moal aya patalékan; sarta sakabéh alesan anu dipaké pikeun netepkeun anu hiji, sarua ogé kuatna dina hal anu séjén. Urang henteu kudu ngasupkeun perdebatan naon waé di dieu pikeun némbongkeun yén generasi ayeuna keur nyaksian kacumponan dua nubuat ieu. Dina pangwawaran Advent, leuwih hususna ti taun 1840 nepi ka 1844, mimiti lumangsung kacumponan maranéhna anu pinuh tur rinci. Kalungguhan malaikat ieu, hiji suku dina laut jeung anu séjén dina darat, nandakeun lega jembarna pangwawaranana ku laut jeung ku darat. Lamun ieu amanat ngan ukur dimaksudkeun pikeun hiji nagara wungkul, geus cekap pikeun malaikat éta nangtung dina darat hungkul. Tapi manéhna nempatkeun hiji sukuna dina laut, anu tina éta urang bisa nyindekel yén amanatna bakal meuntas samudra, sarta ngalegaan ka rupa-rupa bangsa jeung bagéan-bagéan dunya; sarta kasindekan ieu dikuatkeun ku kanyataan yén pangwawaran Advent, anu geus disebut di luhur, mémang nepi ka unggal stasion misionaris di sakuliah dunya. Langkung lengkep ngeunaan ieu dina pasal 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:
Ku kituna, ayat kahiji tina pasal sapuluh keur nandaan tanggal 11 Agustus 1840, sabab dina waktu éta tungtung kakawasaan unggul Ottoman anu geus diprediksi éta liren, saluyu jeung ramalan dina Wahyu salapan. Sister White nyatakeun:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Dina taun 1840, aya deui hiji kacumponan nubuat anu matak kagum anu ngagerakkeun minat anu sumebar lega. Dua taun saméméhna, Josiah Litch, salah saurang palayan Injil utama anu ngawawarkeun datangna kadua, medalkeun hiji panarangan ngeunaan Wahyu 9, anu ngaramalkeun runtagna Kakaisaran Ottoman. Numutkeun kana itunganana, kakawasaan ieu bakal ditumbangkeun... dina tanggal 11 Agustus 1840, nalika kakawasaan Ottoman di Konstantinopel bisa diarepkeun bakal dipatahkeun. Jeung ieu, kuring yakin, bakal kabuktian leres kajadianana.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Dina mangsa anu kacida ditangtukeunana, Turki, ku jalan para dutana, narima panangtayungan ti kakawasaan-kakawasaan sekutu Éropa, sahingga nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta leres-leres nyumponan ramalan éta. Nalika hal éta jadi kanyahoan, jalma réa jadi yakin kana benerna prinsip-prinsip panapsiran nubuat anu dianut ku Miller jeung para sasamana, sarta hiji dorongan anu luar biasa dipaparinkeun ka gerakan Advent. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawar boh dina medalkeun pamadeganana, sarta ti taun 1840 nepi ka 1844 pagawean éta ngalegaan kalayan gancang pisan.” The Great Controversy, 334, 335.
Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.
Ayat hiji dina pasal sapuluh nyaéta 1840, sarta dina ayat sapuluh urang ningali Yohanes kacida pahitna ku kuciwa dina 22 Oktober 1844. Yohanes ngawakilan jalma-jalma anu mawa pesen tina kitab leutik ka sakuliah dunya, ngan ukur pikeun ngalaman kuciwa anu kacida paitna dina 22 Oktober 1844. Ayat hiji nepi ka ayat sapuluh ngawakilan sajarah ti 1840 nepi ka 1844. Éta téh hiji kasaksian internal dina jero pasal sapuluh.
The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.
Saksi anu séjén nyaéta Yohanes anu ngadahar kitab leutik éta, sarta éta amis dina sungutna, ngagambarkeun panarimana kana amanat tanggal 11 Agustus 1840, lajeng éta robah jadi pait dina beuteungna dina Mangsa Kaceuceub Gedé tanggal 22 Oktober 1844.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Tuluy abdi nyandak kitab leutik tina panangan malaikat éta, tuluy ngahakanana nepi ka béak; sarta dina baham abdi rasana amis kawas madu; jeung sanggeus abdi ngahakanana, beuteung abdi jadi pait. Wahyu 10:10.
Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.
Ayat sapuluh ngawakilan sajarah 1840 nepi ka 1844 dina hiji ayat. Éta téh kasaksian internal anu kadua dina éta pasal yén “tujuh guludug” ngawakilan éta sajarah. Sister White parantos ngaidentifikasi yén “tujuh guludug” ngawakilan hiji paparin kajadian-kajadian anu lumangsung dina handapeun amanat malaikat kahiji jeung kadua. Amanat malaikat kadua réngsé dina kaciwaneun anu gedé, ku kituna “tujuh guludug” ngawakilan sajarah anu sarua pisan. Tilu kasaksian internal pikeun ngadukung bebeneran yén sajarah ti 11 Agustus 1840 nepi ka Kaciwaneun Gedé dina 22 Oktober 1844 nyaéta sajarah nubuat anu keur ditekenkeun dina Wahyu pasal sapuluh.
Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.
Tuluy dina ayat panungtungan, saluyu jeung bebeneran anu patali jeung “tujuh guludug,” dipasihkeun parentah pikeun nepikeun éta amanat, sarta yén sajarah éta pisan kudu diulang deui.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.
Sarta saur-Na kaula ka abdi, “Maneh kudu ngaramal deui di hareupeun loba bangsa, jeung nagara-nagara, jeung basa-basa, jeung raja-raja.” Wahyu 10:11.
The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.
Tujuh guruh téh nandakeun yén awal Adventisme, dimimitian nalika amanat anu dibuka segelna dina “mangsa ahir” dipaparin kakawasaan, bakal ngagambarkeun ahir Adventisme nalika amanat anu dibuka segelna dina taun 1989 dipaparin kakawasaan ku turunna, lain malaikat Wahyu sapuluh, tapi ku malaikat anu turun tina Wahyu dalapan welas. Malaikat Wahyu dalapan welas turun dina 11 Séptémber 2001, sarta ayeuna urang keur ngadeukeutan kacindekan pangulangan sajarah 1840 nepi ka 1844.
These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.
Pangimeutan-pangimeutan ieu ngeunaan pasal sapuluh geus mangtaun-taun aya dina ranah umum. Anu can kungsi dipikawanoh nepi ka kakara anyar-anyar ieu nyaéta yén babarengan jeung sajarah suci éta aya deui hiji sajarah suci anu nyelap di jerona. Sajarah éta ngan bakal dipikawanoh ku jalma-jalma anu narima prinsip Alfa jeung Omega anu ngaidéntifikasi ahir hiji perkara jeung awal hiji perkara. Sajarah anu nyelap di jero sajarah suci éta dimimitian ku hiji kuciwa sarta dipungkas ku Kuciwa Agung. Sajarah taun 1843 nepi ka 1844 téh mangrupa hiji garis sajarah anu husus, aya di jero tapi béda ti sajarah taun 1840 nepi ka 1844. Sadérék Wanoja White jeung Kristus duanana nyarioskeun garis sajarah ieu.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Sakabéh pekabaran anu dipaparinkeun ti taun 1840–1844 kudu dijadikeun kuat ayeuna, sabab loba jalma anu geus leungit pituduhna. Pekabaran-pekabaran éta kudu ditepikeun ka sakabéh garéja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristus ngadawuh, ‘Bagja panon maraneh, sabab eta ningali; jeung ceuli maraneh, sabab eta ngadangu. Sabab saéstuna Kami nyarita ka maraneh, yén loba nabi jeung jalma-jalma soleh geus ngaharepkeun ningali hal-hal anu ku maraneh ditempo, tapi maranéhna henteu ningalina; jeung ngadangu hal-hal anu ku maraneh kadéngé, tapi maranéhna henteu ngadanguna’ [Matt. 13:16, 17]. Bagja panon anu ningali hal-hal anu katingali dina taun 1843 jeung 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pesen éta geus dipasihkeun. Jeung ulah aya panundaan dina ngulangkeun éta pesen, sabab tanda-tanda jaman keur kacumponan; pagawéan panutup kudu diréngsékeun. Hiji pagawéan anu gedé bakal dipigawé dina waktu anu pondok. Moal lila deui hiji pesen bakal dipasihkeun ku panangtuan Allah anu bakal ngagedéan jadi sasauran tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun méré kasaksianana.” Manuscript Releases, volume 21, 437.
The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.
“Para nabi jeung jalma-jalma bener geus hayang ningali hal-hal éta” anu “katingali dina taun 1843 jeung 1844.” Isa ngarujuk kana sajarah suci ieu dina dua Injil, tapi unggal rujukan éta aya dina kontéks anu béda.
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.
Sarta Anjeunna ngandika ka maranéhna loba hal ku misil, saur-Na, “Tenjo, aya nu nyebar indit rek nyebar bibit; sarta waktu anjeunna nyebar, sabagian bibit murag di sisi jalan, tuluy manuk-manuk daratang sarta ngahakan éta bibit. Sabagian deui murag kana tempat nu cadas, anu taneuhna teu loba; tuluy gancang tumuwuh, lantaran taneuhna teu jero. Tapi sanggeus panonpoé naék, éta pepelakan jadi kaduruk; sarta ku sabab teu boga akar, jadi layu. Sabagian deui murag di antara cucuk; tuluy cucuk-cucuk éta tumuwuh sarta ngakeueum éta pepelakan. Tapi nu séjén murag kana taneuh anu hadé, tuluy ngahasilkeun buah, aya nu saratus kali lipet, aya nu genep puluh kali lipet, aya nu tilu puluh kali lipet. Sing saha anu boga ceuli pikeun ngadéngé, mugi ngadéngé.” Tuluy murid-murid sumping sarta pok ka Anjeunna, “Naha Gusti nyarios ka maranéhna ku misil?” Anjeunna ngawaler sarta ngadawuh ka maranéhna, “Ku sabab ka maranéh geus dipaparin terang kana rahasia Karajaan Sawarga, ari ka maranéhna mah henteu dipaparin. Sabab sing saha anu boga, ka manehna bakal dipaparin deui, nepi ka manéhna jadi leuwih loba kénéh; tapi sing saha anu teu boga, sanajan naon anu dipiboga ku manehna ogé bakal dicabut ti manehna. Ku sabab éta Kami nyarios ka maranéhna ku misil: sabab maranéhna ningali tapi teu nénjo, jeung ngadéngé tapi teu ngadangu, ogé teu ngartos. Sarta ka maranéhna tergenepan nubuat Yesaya, anu unjukan, ‘Ku ngadéngé maranéh bakal ngadéngé, tapi moal ngartos; jeung ku nenjo maranéh bakal nenjo, tapi moal nyurahan. Sabab haté bangsa ieu geus beubeurat, ceulina geus taruli kana pangrungu, panonna ku maranéhna sorangan geus dipiceun tina panénjo; ulah nepi ka maranéhna nenjo ku panonna, ngadéngé ku ceulina, ngartos ku haténa, tuluy maranéhna murtad, sarta Ku Kami disageurkeun.’ Tapi bagja panon maranéh, sabab bisa nenjo; jeung ceuli maranéh, sabab bisa ngadéngé. Sabab saéstuna Kami nyebut ka maranéh, yén loba nabi jeung jalma-jalma saleh kacida hayangna nenjo hal-hal anu ku maranéh ditempo, tapi maranéhna henteu nenjo éta; jeung ngadéngé hal-hal anu ku maranéh didéngé, tapi maranéhna henteu ngadéngé éta.” Mateus 13:3–17.
Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.
Yesus dina Mateus, nalika nyarioskeun pangaruh Firman Allah, sarta nyaur manusa supaya “ngadangu,” netelakeun yén urang Laodikea anu nampik éta amanat anu ku para nabi kacida dipikahayangna pikeun disaksian, geus dilambangkeun dina Yesaya pasal genep. Future for America geus sababaraha kali nampilkeun Yesaya genep dina kontéks 11 Séptémber 2001, sabab ku serangan Islam dina tanggal éta malaikat perkasa dina Wahyu dalapan welas turun sarta nyaangan bumi ku kamulyaan-Na. Sakabéh nabi satuju silih saluyu, sarta dina ayat katilu Yesaya genep urang manggihan rujukan langsung kana éta pisan malaikat.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.
Dina taun nalika Raja Uzziah pupus, kuring ogé ningali PANGERAN linggih dina tahta, luhur tur dijungjung; sarta jubah-Na ngeusi Bait Allah. Di luhur éta nangtung para serafim: masing-masing boga genep jangjang; ku dua anjeunna nutupan beungeutna, ku dua anjeunna nutupan sukuna, sarta ku dua anjeunna ngapung. Jeung nu saurang sasauran ka nu saurang deui, pokna, Suci, suci, suci, nyaeta PANGERAN semesta alam; sakuliah bumi pinuh ku kamulyaan-Na. Yesaya 6:1–3.
The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.
Bumi dipaparin ku kamulyaan-Na nalika malaikat tina Wahyu dalapan welas turun, sarta Yesaya nyayagikeun konci penting séjén nalika anjeunna ngawartosan ka urang yén titingalna ngeunaan tempat suci kajadian dina taun pupusna Raja Uzia. Raja Uzia geus nyobaan ngalakonan pagawean imam di jero Bait Allah. Dalapan puluh imam jeung imam agung ngalawan anjeunna supaya ulah ngalakukeun éta nepi ka Gusti nimpahkeun kusta kana tarangna. Anjeunna narima tanda sato galak lantaran nyobaan ngahijikeun kawibawaan nagarana jeung kawibawaan garéja. Anjeunna henteu langsung paéh; anjeunna dicabut tina tahta sarta digantikeun, sarta dina hiji mangsa ahirna anjeunna pupus dina 11 Séptémber 2001. Garéja Advent laun-laun maot sakumaha garéja Yahudi dina jaman Kristus. Tapi dina 11 Séptémber 2001, Adventisme anu saméméhna geus nampik talatah tina genep ayat panungtung Daniel sabelas nepi ka tungtungna jadi tungtung salaku tanduk Protestan Amérika Sarikat, sarta jalma-jalma anu diwakilan ku Yesaya tuluy dipanggil pikeun mawa talatah anu diwakilan ku sora kahiji Wahyu dalapan welas.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.
Sarta Azarya imam teh asup nyusul anjeunna, sarta babarengan jeung anjeunna aya dalapan puluh imam PANGERAN, jalma-jalma anu gagah berani. Maranéhna nangtang Raja Uzia, tuluy ngadawuh ka anjeunna, “Henteu pantes pikeun anjeun, Uzia, ngaduruk menyan ka PANGERAN, sabab éta kagungan para imam, putra-putra Harun, anu geus dikuduskeun pikeun ngaduruk menyan. Kaluarlah ti tempat suci, sabab anjeun geus ngalanggar; jeung éta moal jadi kahormatan pikeun anjeun ti PANGERAN Allah.” Tuluy Uzia jadi ambek, bari dina leungeunna nyekel padupaan pikeun ngaduruk menyan; sarta nalika anjeunna keur ambek ka para imam, kusta téh langsung mucunghul dina tarangna di hareupeun para imam, di Bait PANGERAN, di gigireun altar menyan. Azarya imam agung, jeung sakumna imam, neuteup ka anjeunna; sarta tingali, anjeunna katarajang kusta dina tarangna, tuluy maranéhna ngusir anjeunna kaluar ti dinya; enya, anjeunna sorangan ogé gura-giru kaluar, sabab PANGERAN geus ngahukum anjeunna. Raja Uzia jadi jalma anu katarajang kusta nepi ka poé pupusna, sarta cicing di hiji imah anu dipisahkeun, lantaran anjeunna katarajang kusta; sabab anjeunna geus dipisahkeun tina Bait PANGERAN. Sedengkeun Yotam anakna ngawasa karaton raja, ngahakiman rahayat nagri. 2 Babad 26:17–21.
It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”
Penting pikeun ngartos yén tanduk Protestan dicabut tina garéja Advent Poé Katujuh dina tanggal 11 Séptémber 2001, sabab aya tilu unsur utama dina kabukana meterai pesen Wahyu dina poé-poé panungtungan. Hiji nyaéta sajarah sajajar antara tanduk Républikanisme jeung tanduk Protestanisme. Unsur séjén anu kudu dipikawanoh nyaéta pentingna tujuh garéja, jeung tangtu anu katilu nyaéta “tujuh guludug.” Katilu unsur nubuat ieu ngawangun pesen anu keur dibuka meteraina, sarta perlu dipikawanoh yén sakumaha garéja Yahudi kaliwatan dina mangsa Kristus, kitu deui Adventisme kaliwatan dina “poé-poé panungtungan.”
Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.
Yesaya kalawan sukarela narima pancén pikeun mawa hiji amanat ka umat pilihan Allah anu henteu satia dina sajarahna, sarta Yesus ngagunakeun kecap-kecap anu sarua pikeun nyanghareupan kaayaan anu sarua dina sajarah-Na. Umat pilihan perjanjian keur diliwatan, sarta maranéhna nolak pikeun “ngadangu” sarta disageurkeun.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Tuluy anjeunna ngandika, “Indit, sarta bejakeun ka ieu bangsa: Maraneh enya-enya ngadenge, tapi henteu ngartos; jeung enya-enya ningali, tapi henteu ngaraoskeun. Jadikeun hate ieu bangsa gendut, jadikeun ceulina beurat, sarta peureumkeun panonna; bisi maranehna ningali ku panonna, ngadenge ku ceulina, ngartos ku haténa, tuluy barobah, sarta cageur.” Yesaya 6:9, 10.
The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.
Pagawean anu dicangking ku Yesaya téh nyaéta pagawean anu dicangking ku Yohanes jeung Yehezkiel nalika maranéhna ngadahar kitab leutik éta. Maranéhna mawa hiji pesen pangreureuh ka hiji umat pilihan perjangjian anu keur dina prosés dimuntahkeun kaluar tina sungut Gusti. Kadua kalina Yesus nyebut sajarah anu dipikahayang ku para nabi jeung ku jalma-jalma bener pikeun ditempo, kacatet ku Lukas.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.
Jeung maneh, Kapernaum, anu geus diangkat nepi ka sawarga, bakal dialungkeun ka naraka. Anu ngadengekeun maraneh, ngadengekeun Kami; jeung anu ngahinakeun maraneh, ngahinakeun Kami; jeung anu ngahinakeun Kami, ngahinakeun Anjeunna anu ngutus Kami. Jeung tujuh puluh murid teh mulang deui kalayan kabagjaan, pokna, Gusti, sanajan roh-roh jahat oge tunduk ka kami ku lantaran ngaran Gusti. Saur-Na ka maranehna, Kami nenjo Iblis murag ti sawarga kawas kilat. Tingali, Kami maparin kakawasaan ka maraneh pikeun nincak oray-orayan jeung kalajengking, jeung ngungkulan sakabeh kakawasaan musuh; jeung moal aya naon-naon anu bisa nyilakakeun maraneh. Sanajan kitu, ulah maraneh bungah ku sabab roh-roh teh tunduk ka maraneh; tapi sing leuwih bungah ku sabab ngaran-ngaran maraneh geus ditulis di sawarga. Dina waktu eta Yesus bungah dina Roh, sarta ngadawuh, Kami muji sukur ka Anjeun, Nun Rama, Gusti sawarga jeung bumi, lantaran ieu perkara ku Anjeun geus disumputkeun ti jalma-jalma anu wijaksana jeung pinter, sarta geus dinyatakeun ka barudak leutik: enya, Nun Rama; sabab kitu anu katingalina hade dina payuneun Anjeun. Sagala perkara geus diserenkeun ka Kami ku Rama Kami: jeung moal aya saurang oge anu nyaho saha Putra teh, iwal ti Rama; jeung saha Rama teh, iwal ti Putra, jeung ka sing saha bae anu ku Putra kersa dinyatakeun-Na. Jeung Anjeunna malik ka murid-murid-Na, sarta ngadawuh sacara nyorangan, Bagja panon anu ningali kana perkara-perkara anu ku maraneh ditempo: Sabab Kami nyarita ka maraneh, yen loba nabi jeung raja geus kacida ngaharepkeunana pikeun ningali perkara-perkara anu ku maraneh ditempo, tapi maranehna teu ningalina; jeung pikeun ngadenge perkara-perkara anu ku maraneh didenge, tapi maranehna teu ngadengena. Lukas 10:15–24.
Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]
Deui deui, kontéks tina hiji berkah anu patali jeung jalma-jalma anu meunang kaistiméwaan pikeun ningali naon anu dipikahayang ku jalma-jalma bener pikeun ditingali, nya éta ngeunaan hiji umat pilihan perjangjian anu keur kaliwatan sarta teu daék “ngadangu.” Sister White nyebut kana panghukum Kristus ka Kapernaum, anu mangrupakeun lambang tina panolakan kana cahaya anu agung, sarta anjeunna nekenkeun Adventisme ku cara nempatkeun éta teguran ka Adventisme dina [kurung].
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Di antara anak-anak Allah nu ngaku, sakitu saeutikna kasabaran geus ditembongkeun, sakitu lobana kecap-kecap pait geus diucapkeun, sakitu gedéna panghukuman geus diucapkeun ngalawan jalma-jalma anu lain tina iman urang. Loba anu geus ningali ka jalma-jalma anu kagolong kana garéja-garéja séjén minangka jelema-jelema dosa anu gedé, padahal Gusti teu ningali maranéhna ku cara kitu. Jalma-jalma anu ningali anggota-anggota garéja séjén ku cara kitu, perlu ngarendahkeun dirina dina panangan Allah anu kawasa. Jalma-jalma anu ku maranéhna dihukum, bisa jadi ngan ukur boga cahaya saeutik, kasempetan jeung hak istiméwa anu saeutik. Lamun maranéhna geus boga cahaya anu dipiboga ku loba anggota garéja urang, maranéhna bisa jadi geus maju kalayan leuwih gancang, sarta leuwih hadé ngawakilan iman maranéhna ka dunya. Ngeunaan jalma-jalma anu sombong ku cahayana, tapi gagal leumpang dina éta cahaya, Kristus ngandika, ‘Tapi Kami nyebut ka maraneh, Dina poé pangadilan bakal leuwih bisa ditarima pikeun Tirus jeung Sidon ti batan pikeun maraneh. Jeung maneh, Kapernaum [Masehi Advent Poé Katujuh, anu geus narima cahaya anu gedé], anu diangkat nepi ka sawarga [dina perkara hak istiméwa], bakal diturunkeun ka naraka: sabab lamun karya-karya anu kawasa, anu geus dipigawé di maneh, dipigawé di Sodom, éta kota bakal tetep nepi ka poé ieu. Tapi Kami nyebut ka maraneh, yén dina poé pangadilan bakal leuwih bisa ditarima pikeun tanah Sodom ti batan pikeun maneh.’ Dina waktu éta Yesus ngawaler sarta ngandika, ‘Kami muji ka Anjeun, nun Rama, Gusti langit jeung bumi, sabab Anjeun geus nyumputkeun hal-hal ieu ti anu wijaksana jeung anu pinter [dina paningal maranéhna sorangan], sarta geus nganyatakeunana ka budak-budak leutik.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.
“‘Jeung ayeuna, ku sabab maranéh geus ngalakukeun sagala pagawéan ieu, saur PANGERAN, sarta Kami geus ngandika ka maranéh, hudang isuk-isuk kénéh jeung nyarita, tapi maranéh teu ngadéngé; jeung Kami geus nyaur ka maranéh, tapi maranéh teu ngawalon; ku sabab éta Kami baris ngalakukeun ka ieu Bait, anu disebut ku ngaran Kami, anu ku maranéh dijadikeun kapercayaan, jeung ka éta tempat anu ku Kami dipaparinkeun ka maranéh jeung ka karuhun maranéh, saperti Kami geus ngalakukeun ka Silo. Jeung Kami baris miceun maranéh ti payuneun Kami, sakumaha Kami geus miceun sakabéh dulur-dulur maranéh, nya éta sakumna turunan Epraim.’” Review and Herald, August 1, 1893.
The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.
“Pagawean-pagawean anu agung” anu geus dipigawé dina Adventisme téh nyaéta pagawean-pagawean anu ku jalma-jalma bener jeung para nabi dipikahayang pikeun ditingali jeung didangu. Pagawean-pagawean anu agung éta dilambangkeun dina sajarah taun 1843 jeung 1844 nalika amanat Ceurik Peuting Tengtrem diproklamasikeun. Adventisme geus nampik sajarah maranéhna, hususna sajarah taun 1843 jeung 1844. Hiji sajarah anu dimimitian jeung ditungtungan ku hiji kuciwa, sarta ogé hiji sajarah anu dimaksudkeun pikeun nungtun maranéhna asup ka bumi anu dijadikeun anyar.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Maranéhna miboga hiji cahaya caang nu dipasang di tukangeun maranéhna, di awal jalan éta, anu ku saur hiji malaikat ka kuring disebut ‘ceurik tengah wengi.’ Cahaya ieu mancorong sapanjang jalan éta, sarta maparin cahaya pikeun suku maranéhna, supaya maranéhna henteu titajong.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Lamun maranéhna terus neuteup ka Yesus, anu aya pas di hareupeun maranéhna, mingpin maranéhna ka éta kota, maranéhna aman. Tapi teu lila ti dinya sabagian jadi capé, tuluy nyebut yén éta kota téh masih jauh pisan, sedengkeun maranéhna ngarep-ngarep geus asup ka dinya ti baheula kénéh. Tuluy Yesus nguatkeun maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar cahaya anu ngalambay ngaliwatan rombongan advent, tuluy maranéhna ngagorowok, ‘Haleluya!’ Nu séjénna kalawan gagabah mungkir kana cahaya di tukangeun maranéhna, sarta nyebut yén lain Allah anu geus mingpin maranéhna nepi ka sajauh éta. Cahaya di tukangeun maranéhna pareum, ngantepkeun suku maranéhna dina poék anu sampurna, sarta maranéhna titajong, leungit tina paningal kana éta tanda jeung kana Yesus, tuluy murag tina jalan ka handap kana dunya anu poék jeung jahat di handap.” Early Writings, 15.
What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.
Naon anu ayeuna keur dibuka segelna ku Singa tina kaom Yuda téh nyaéta sajarah taun 1843 jeung 1844. “Tujuh guludug” ngagambarkeun taun 1840 nepi ka 1844, tapi éta mangsa ngandung hiji sajarah anu kacida hususna, anu geus dipralambangkeun ti mimiti sajarah perjangjian. Unggal gerakan réformatoris silih sajajar, miboga tanda-tanda patokan anu sarua pisan. Lamun éta béda-béda hiji jeung nu séjénna, Iblis bakal nyiptakeun rencana panarajang anu béda pikeun unggal gerakan réformatoris, tapi manéhna henteu kungsi kitu.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Tapi Iblis henteu cicing waé. Ayeuna anjeunna nyobaan naon anu ku anjeunna geus dicobian dina unggal gerakan pembaruan séjénna—ngabobodo jeung ngancurkeun umat ku cara nyodorkeun ka maranéhna hiji nu palsu pikeun ngagantikeun pagawean anu sajati. Sakumaha aya Kristus-kristus palsu dina abad kahiji garéja Kristen, kitu deui mucunghul nabi-nabi palsu dina abad ka genep welas.” The Great Controversy, 186.
The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.
Inti poko dina petikan ieu dina hal amanat sakabéh anu keur urang bagikeun nyaéta yén nalika Adventisme eureun ngukuhan jubah Protestantisme sarta éta dicabut sapinuhna ti maranéhna dina 11 Séptémber 2001, maranéhna tetep ngotot yén maranéhna téh gerakan sesa anu ngumandangkkeun sora tarik malaikat katilu. Padahal maranéhna téh palsuna. Lamun anjeun teu ngakuan gerakan mana anu ayeuna keur mawa tanduk Protestantisme, ampir mustahil pikeun ngartos paralel antara dua tanduk di Amérika Sarikat.
The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.
Sajarah taun 1843 jeung 1844 kagambarkeun dina unggal gerakan réformasi, sarta ayeuna urang baris ngagunakeun awal Israél kuna salaku umat pilihan Allah jeung ahir Israél salaku umat pilihan Allah pikeun ngajentrekeun hal anu sarua ngeunaan Israél modéren, kalayan puseur panitén kana taun 1843 jeung 1844 sakumaha kagambarkeun dina masing-masing garis gerakan réformatif.
Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.
Musa ngaramal yén PANGERAN bakal ngangkat saurang nabi anu sarimbag jeung dirina, sarta nabi éta nyaéta Yesus. Lukas dina Kisah Para Rasul netelakeun yén Yesus minuhan ramalan Musa.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
PANGERAN Allah maraneh baris ngangkat pikeun maneh saurang Nabi ti tengah maneh, ti antara dulur-dulur maneh, sarupa jeung kaula; ka Anjeunna maneh kudu ngadéngé. Ulangan 18:15.
Jesus is the prophet we are to listen to.
Isa téh nabi anu kudu urang dengekeun.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.
Sabab saéstuna Musa ngandika ka karuhun, “PANGERAN Allah maranéh bakal ngadegkeun pikeun maranéh saurang nabi ti antara dulur-dulur maranéh, saperti kaula; ka anjeunna maranéh kudu ngadéngé dina sagala hal naon baé anu ku anjeunna bakal diucapkeun ka maranéh. Jeung bakal kajadian, yén unggal jiwa anu henteu rék ngadéngé ka nabi éta, bakal dipupus ti antara umat.” Enya, jeung sakumna nabi ti Samuel jeung nu saterusna, sakabéh anu geus nyarita, kitu deui geus maparin béja ti heula ngeunaan poé-poé ieu. Maranéh téh anak-anak para nabi, jeung anak-anak tina perjangjian anu dijieun ku Allah jeung karuhun urang, nalika Anjeunna ngandika ka Ibrahim, “Jeung dina turunan anjeun sakabéh kulawarga di bumi bakal meunang berkah.” Ka maranéh heula Allah, sanggeus ngadegkeun Putra-Na, Yesus, ngutus Anjeunna pikeun ngaberkahan maranéh, ku jalan malikkeun masing-masing maranéh tina kajahatanana. Rasul 3:22–26.
The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.
Garis reformasi Kristus dimimitian dina waktu ahir, sakumaha sakabéh garis reformasi ogé dimimitian. “Waktu ahir” dina jaman Kristus nyaéta kalahiran-Na. Kitab Suci nétélakeun yén dina kalahiran-Na aya paningkatan pangaweruh anu sajalan jeung harti “waktu ahir” dina kitab Daniel. Boh éta para angon, jalma-jalma wijaksana ti wetan, Herodes anu ambek, atawa Anna jeung Simeon di Bait Allah, aya paningkatan pangaweruh nalika Anjeunna lahir. Dina titik éta kapamingpinan garéja Yahudi diliwatan. Perceraian éta lumangsung sacara progresif, tapi dimimitian ku panolakan maranéhna kana pekabaran anu dibuka meteraina dina waktu ahir.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Jalma henteu nyahona, tapi wartana ngeusian sawarga ku kabungahan. Kalawan minat anu leuwih jero tur leuwih lembut, mahluk-mahluk suci ti dunya cahaya ditarik ka bumi. Sakuliah dunya jadi leuwih caang ku ayana Mantenna. Di luhur pasir-pasir Bétléhém kakumpul rombongan malaikat anu teu kaitung lobana. Maranéhna ngadagoan isyarat pikeun ngawartakeun beja kabungahan ka dunya. Lamun para pamingpin di Israél satia kana kapercayaan anu dipasrahkeun ka maranéhna, maranéhna tangtu bisa milu dina kabungahan ngawartakeun kalahiran Isa. Tapi ayeuna maranéhna kaliwatan.” The Desire of Ages, 47.
The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”
Kapamingpinan Adventisme kaliwatan dina taun 1989 nalika Daniel pasal 11 ayat 40 kaeusi. “Waktu ahir” dina sajarah Musa, anu ngalambangkeun Isa, nyaéta waktu kalahiran anjeunna, nalika kulawargana jeung saterusna putri Firaun narima panambahan pangaweruh ngeunaan orok Musa. Ngaranna tangtu hartina “disalametkeun tina cai” jeung Isa hartina “Yéhuwa nyalametkeun.”
After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.
Sanggeus “waktu ahir,” sakabéh garis pembaruan némbongkeun hiji titik nalika pangaweruh anu ditambahan dina sajarah éta diformalkeun jadi hiji amanat anu bisa ditepikeun minangka kasaksian ka generasi anu baris dipertanggungjawabkeun ku maranéhna pikeun cahaya anu dibuka segelna dina waktu ahir.
John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.
Yahya Pembaptis ngaresmikeun amanat Kristus, sarta amanat Musa ngaresmikeun dina taun kaopat puluh hirupna, nalika anjeunna nyobaan ngabébaskeun Israil ti Mesir ku kakawasaanana sorangan. Amanat ngeunaan pangbébasan ti Mesir ayeuna geus kacatet dina catetan umum.
Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.
Opat puluh taun ti harita, amanat Musa dipaparin kakawasaan di rungkun seuneu, sarta dibarengan ku dua tanda kaallahan Allah, sakumaha dilambangkeun ku iteuk anu robah jadi oray jeung leungeun katarajang lepra anu ku Musa ditarik kaluar tina pangkonanana. Amanat Yesus dipaparin kakawasaan dina baptisan-Na, anu dibarengan ku dua tanda kaallahan, nya éta sora Rama jeung Roh Suci. Waymark salajengna dina duanana sajarah ngawakilan kuciwa kahiji, mangsa tunda, datangna malaikat kadua atawa 1843.
The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.
Kaceuceub dina garis Musa digambarkeun ku pamajikanana nalika malaikat turun pikeun maéhan Musa lantaran henteu nyunat anakna. Ku sabab sieun, Zipora ngalaksanakeun éta upacara ka anak maranéhna ku dirina sorangan. Musa geus poho nyunat anakna! Tanda perjangjian pisan anu dipasihkeun ka Ibrahim geus poho ku Musa. Bapa Ibrahim geus nempatkeun ka hareup ramalan ngeunaan pangawulaan urang Ibrani jeung pangluputanana di jero jeung ti Mesir, sarta nubuatna éta kudu dieusi sacara husus ngaliwatan Musa, tapi Musa poho nyunat anakna. Dina waktu éta Musa ngirim Zipora balik pikeun cicing jeung bapana nepi ka sanggeus pangluputan. Manéhna cicing kénéh di Midian nepi ka Musa mingpin bani Israil ngaliwatan cai Laut Beureum, anu ku rasul Paulus dipaparin katerangan ka urang minangka perlambang baptisan, nyaéta upacara pisan anu ngaganti sunat. Ulah luput tina éta pokok. Datangna waymark anu ngawakilan malaikat kadua dina sajarah Musa, nyaéta waymark anu ngahasilkeun kaceuceub kahiji dina sajarah éta, mangrupa panolakan kana aturan utama hubungan perjangjian Ibrahim jeung Allah.
The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.
Kuciwa anu kahiji dina galur Kristus nya éta pupusna Lasarus, anu ku Marta jeung Maria diyakinkeun moal kajadian lamun Isa henteu lila-lila nepi ka Lasarus geus opat poé maot. Kuciwa lantaran Isa ngantep rerencangan raketna, Lasarus, maot jeung ruksak dina kuburan téh kacida gedéna, lain ngan ukur pikeun dua sadérék awéwé éta, tapi ogé pikeun para murid. Sanajan kitu, hudangna deui Lasarus jadi meterai pikeun sakabéh palayanan Kristus.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Dina tunda-Na sumping ka Lasarus, Kristus miboga tujuan rahmat ka jalma-jalma anu can narima Anjeunna. Anjeunna ngantos, supaya ku ngahirupkeun deui Lasarus tina nu paéh Anjeunna tiasa masihan ka umat-Na anu teuas beuheung sarta teu percaya hiji bukti deui yén sajatina Anjeunna teh ‘hudangna jeung hirup.’ Anjeunna teu kersa gancang ngaleungitkeun sakabéh pangharepan pikeun éta umat, domba-domba miskin anu sasab di kulawarga Israil. Haté-Na remuk ku sabab maranéhna teu tobat. Dina rahmat-Na Anjeunna netepkeun pikeun méré ka maranéhna hiji bukti deui yén Anjeunna teh Nu Mulangkeun, Hiji-hijina Anu tiasa ngagedurkeun hirup jeung kalanggengan kana caang. Ieu kudu jadi hiji bukti anu moal tiasa disalahhartikeun ku imam-imam. Ieu alesan naha Anjeunna ngalambatkeun indit ka Betania. Mujijat pangluhurna ieu, nyaéta ngahirupkeun deui Lasarus, kudu nandeskeun meterai Allah kana karya-Na jeung kana pangakuan-Na ngeunaan keilahian-Na.” The Desire of Ages, 529.
The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.
Panandaan ka saratus opat puluh opat rebu milik Allah téh dipapandékeun dina sajarah taun 1843 jeung 1844, sabab urang dipaparin katerangan yén Lasarus anu mingpin Kristus asup ka Yerusalem dina lebetna anu pinuh ku kameunangan. Sajarah ngeunaan lebetna anu pinuh ku kameunangan téh nya éta sajarah anu ku Sister White dipaké pikeun ngagambarkeun Midnite Cry taun 1843 jeung 1844. Éta téh mangrupa kasalahpahaman ngeunaan Kristus anu miboga kawasa pikeun ngahudangkeun nu maot ku kakawasaan ciptaan Allah. Mary jeung Elizabeth ngaku yén maranéhna terang Yesus miboga kawasa pikeun ngahudangkeun Lasarus dina tarompet panungtungan, tapi maranéhna teu tiasa ningali yén saleresna Anjeunna miboga kawasa pikeun ngahudangkeun anjeunna harita kénéh di dinya. Maranéhna aya dina panolakan kana kayaktian anu saéstuna pisan anu ku Anjeunna sumping pikeun dipintonkeun dina baptisan jeung pupusna-Na, nyaéta awal jeung ahir tina palayanan pribadi-Na salila tilu satengah taun. Maranéhna teu tiasa ningali nepi ka batu éta dipiceun ti kubur, sarua saperti engké panangan-Na bakal dipiceun tina hiji kasalahan dina sawatara angka dina bagan 1843.
Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.
Musa, sanggeus anjeunna ngantunkeun Zipora ti pasulayan anu bakal tumiba ngalawan Fir’aun, patepang jeung lanceukna anu leuwih kolot, nyaéta Harun, sarta duanana utusan neraskeun ka Mesir minangka perlambang pekabaran malaikat anu kadua. Saméméh bala-bala naon baé ditibankeun ka Mesir, Musa ngingetan Fir’aun yén lamun anjeunna henteu ngantep Israil, cikal Allah, indit kaluar sarta nyembah, mangka Allah bakal maehan cikal Mesir.
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.
Jeung PANGERAN ngandika ka Musa, “Sabot maneh balik ka Mesir, awas, laksanakeun sakabéh kaajaiban éta di hareupeun Firaun, anu geus dipasrahkeun ku Kami kana leungeun maneh; tapi Kami baris ngagentoskeun haténa, nepi ka manéhna moal ngantep umat éta indit. Jeung maneh kudu ngadawuh ka Firaun, Kieu timbalan PANGERAN, Israél téh putra Kami, nya éta cikal-bakal Kami; sarta Kami nyebut ka maneh, Leupaskeun putra Kami supaya manéhna ngabakti ka Kami; jeung lamun maneh nolak ngaleupaskeun manéhna, behold, Kami baris maehan putra maneh, nya éta cikal-bakal maneh.” Budalan 4:21–23.
The Midnight Cry was a prediction that in the future would be fulfilled.
Sora Tangis Tengah Peuting téh mangrupa hiji ramalan anu baris dimumule dina mangsa nu bakal datang.
“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.
“Dina pangluputna urang Israil ti Mesir, pangbakti ka anak cikal diparéntahkeun deui. Nalika urang Israil keur aya dina kaabdian ka urang Mesir, PANGERAN maréntahkeun Musa supaya indit ka Firaun, raja Mesir, sarta ngucap, ‘Kieu timbalan PANGERAN, Israil teh putra Kami, nya eta anak cikal Kami: sarta Kami nyebut ka maneh, Leupaskeun putra Kami, supaya manéhna ngawula ka Kami: jeung lamun maneh nolak ngaleupaskeun manéhna, tengetan, Kami bakal maehan putra maneh, nya eta anak cikal maneh.’ Budalan 4:22, 23.”
“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.
“Musa nepikeun pangandika-Na; tapi jawaban raja anu sombong éta, ‘Saha PANGERAN teh, nepi ka sim kuring kudu nurut kana sora-Na pikeun ngantep Israil indit? Sim kuring henteu nyaho ka PANGERAN, jeung moal ngantep Israil indit.’ Exodus 5:2. PANGERAN ngalakonan pagawean pikeun umat-Na ku tanda-tanda jeung mujijat-mujijat, ku ngirimkeun hukuman-hukuman anu pikageumpeurkeun ka Firaun. Tungtungna malaikat pameuncit diparentahkeun pikeun maehan anak cikal manusa jeung sasatoan di antara urang Mesir. Supaya urang Israil dipaparin luput, maranéhna diparentahkeun pikeun nempatkeun getih anak domba anu geus dipaehan dina tihang-tihang panto maranéhna. Unggal imah kudu dibéré tanda, supaya nalika malaikat datang ngalaksanakeun pancén maotna, manéhna bisa ngalangkung imah-imah urang Israil.” The Desire of Ages, 51.
The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.
Pesen Panjerit Tengah Peuting ka Firaun nandakeun pupusna anak cikal minangka balesan kana pambarontakan Firaun. Sanggeus eta pesen diasupkeun kana catetan, bala-bala, anu ngagambarkeun kakawasaan Panjerit Tengah Peuting dina usum panas taun 1844, didatangkan ka Mesir. Pesen Panjerit Tengah Peuting nyapu sakuliah eta tanah kawas gelombang pasang anu gedé dina usum panas taun 1844. Bala-bala nyapu sakuliah Mesir, jeung nalika pupusna anak cikal anu geus dijangjikeun teh datang, hiji panjerit kadenge dina tengah peuting di sakuliah Mesir.
And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.
Musa ngandika, “Kieu timbalan PANGERAN: Kira-kira tengah peuting Kami baris ngaliwatan satengahing tanah Mesir; sarta sakumna cikal-bakal di tanah Mesir baris paéh, ti mimiti cikal-bakal Firaun anu linggih dina tahta-Na, nepi ka cikal-bakal dayang anu aya di tukangeun panggilingan; kitu deui sakumna cikal-bakal ingon-ingon. Jeung di sakuliah tanah Mesir bakal aya ceurik anu kacida gedéna, anu can kungsi aya saméméhna anu sarimbag jeung éta, sarta moal aya deui anu sarua jeung éta.” Budalan 11:4–6.
The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.
Asupna Kristus ka Yerusalem kalayan pinuh ku kamulyaan ngantarkeun kana salib di Kalvari, sarta para murid Kristus jeung para pengikut-Na nu séjén ngalaman Kuciwa Agung.
“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.
“Kuciwa kami henteu sagedé kuciwa para murid. Nalika Putra manusa nunggang kalayan kameunangan asup ka Yerusalem, maranéhna ngaharepkeun yén Anjeunna bakal dimahkotaan jadi raja. Rahayat ngumpul ti sakuliah daérah sabudeureun, sarta ngagero: ‘Hosana ka Putra Daud.’ Jeung nalika para imam jeung kokolot nyuhunkeun ka Yesus supaya nenangkeun balaréa, Anjeunna ngadawuh yén lamun maranéhna cicing waé, malah batu-batu ogé bakal ngagorowok, sabab nubuat kudu digenepan. Tapi dina sababaraha poé kénéh, para murid ieu pisan ningali Guru anu dipikacinta ku maranéhna, anu ku maranéhna dipercaya bakal maréntah dina tahta Daud, kabentang dina salib anu kejem di luhur para urang Parisi anu ngolok-ngolok jeung nyacaran. Harepan maranéhna anu luhur buyar, sarta poékna pati nutupan maranéhna.” Testimonies, jilid 1, 57, 58.
The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.
Kacewa gedé nu kaalaman ku para murid jeung kaum Millerite ogé dilambangkeun ku urang Ibrani anu kakeueum di antara tentara Firaun jeung Laut Beureum.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ka urang keur nyorot cahya anu kakumpul tina mangsa-mangsa baheula. Catetan ngeunaan poho-na Israil geus dipiara pikeun pencerahan urang. Dina jaman ieu Allah geus ngulinkeun panangan-Na pikeun ngumpulkeun ka Anjeunna sorangan hiji umat tina unggal bangsa, kulawarga, jeung basa. Dina gerakan advent Mantenna geus ngagarap pikeun warisan-Na, sakumaha Mantenna ngagarap pikeun urang Israil dina mingpin maranéhna kaluar ti Mesir. Dina kuciwa anu agung taun 1844, iman umat-Na diuji sakumaha halna urang Ibrani di Laut Beureum.” Testimonies, jilid 8, 115, 116.
It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.
Penting pikeun ningali yén nalika Kristus asup ka Yerusalem, ilham dina éta waktos ngahasilkeun luapan pujian, anu ku urang Parisi dipaluruh pikeun dibungkem. Inti tina paduan sora pujian éta nyaéta rujukan yén Yesus téh Putra Daud, éta pisan lambang anu dipaké ku Kristus pikeun nandaan ahir interaksi lisan-Na jeung urang Yahudi anu sok nyulayaan. Anu pangnyeri haténa pikeun urang Yahudi nyaéta pangakuan yén nalika maranéhna nyebut Yesus, Putra Daud, ku éta maranéhna sacara implisit nuju ngarujuk kana asupna Raja Daud ka Yerusalem kalayan pinuh kajayaan.
In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.
Dina sajarah pagawean Daud dina mawa Peti Perjangjian ka Yerusalem, pangkuatan kana pesen digambarkeun ku pangkuatan anu dipaparinkeun ka Daud.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Tuluy Daud maju, sarta beuki agung, jeung PANGERAN Allah semesta alam nyarengan anjeunna. 2 Samuel 5:10.
Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.
Saterusna Daud nangtukeun pikeun mawa Peti Perjangjian ka Yerusalem. Dina mawa Peti Perjangjian ka kota Daud, kudu aya hiji kuciwa, saperti dina unggal garis reformasi. Uza, anu ngaranana hartina kakuatan, sanajan terang pisan yén manéhna henteu dipaparin wenang pikeun nyabak Peti Perjangjian, tetep ngalakukeun kitu. Perkara pisan anu mimitina nyababkeun Peti Perjangjian kabawa kana panaklukan, nyaéta henteu taat ka pangersa Gusti anu geus dikedalkeun, jeung kalalawora sombong ngeunaan kakawasaan anu patali jeung Peti Perjangjian Allah. Tapi Uza, hiji lalaki kuat ti pihak Daud, ngalanggar parentah, sakumaha Musa ngalanggar parentah nyunatan. Uza tuluy ditarajang nepi ka paéh, sarta Peti Perjangjian tetep di luar Yerusalem nepi ka Daud ngartos yén jalma-jalma anu ngajaga tempat Peti Perjangjian cicing sanggeus pupusna Uza keur meunang berkah. Sanggeus éta Daud angkat deui pikeun mawa Peti Perjangjian asup ka Yerusalem. Nalika Daud nari asup ka Yerusalem, pamajikanana nempo taranjangna sarta kacida kuciwaanana.
Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.
Tilu galur gerakan réformatory anu sakabéhna nyoko kana taun 1843 jeung 1844, nyaéta mangsa anu ku jalma-jalma saleh jeung para nabi dipikahayang pikeun ningali jeung ngadangu. Ciri-ciri datangna malaikat kadua, anu ku kituna nandaan hiji mangsa tunda jeung kuciwa, kacida gampangna pikeun katingali. Kaleresan-kaleresan anu leuwih jero némbongkeun yén éta kuciwa téh lain saukur salah paham ti pihak Musa, atawa Uza, atawa Marta jeung Maria, tapi hiji kuciwa anu patalina jeung panolakan kana hiji prinsip dasar anu nyambung kana sajarah éta sorangan, tempat éta kuciwa kajadian. Pikeun Musa éta nyaéta tanda sunat, pikeun Uza éta nyaéta kalancang nyangka kana parentah-parentah Allah ngeunaan Peti Perjangjian, pikeun Marta jeung Maria éta nyaéta kurangna iman kana kakawasaan cipta Kristus pikeun ngahirupkeun deui.
With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.
Kalawan Musa, téma nu pangpusatna pisan dina palayananana nyaéta netepkeun hiji hubungan pasatujuan jeung hiji umat pilihan, jeung Musa mopohokeun tanda tina pasatujuan éta. Kalawan Uzza, éta nyaéta prinsip pisan tina kasucian hukum Allah, anu diwujudkeun dina Peti Perjangjian. Kalawan Marta jeung Maria, éta nyaéta puseur pisan tina palayanan Kristus, dimimitian ku baptisan-Na, sarta dipungkas ku pupus-Na, panguburan-Na, jeung kabangkitan-Na sakumaha ditipikeun dina awal palayanan-Na. Kuciwa nu kahiji dina taun 1843 kajadian lantaran aya kasalahan dina sawatara angka dina bagan anu mangrupa minuhan tina nubuat Habakkuk. Kasalahan éta nyangkut prinsip pangutamana tina gerakan Miller—prinsip sapoé pikeun sataun.
The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.
“Pituin guludug” ngalambangkeun gerakan Advent ti taun 1840 nepi ka 1844, tapi di jerona aya sajarah taun 1843 nepi ka 1844 anu dimimitian jeung dipungkas ku kuciwa, ku kituna netepkeun tanda tangan Alfa jeung Omega kana sajarah éta. Jeung sajarah éta téh sajarah pisan anu ditunjuk ku Yesus jeung Ellen White minangka sajarah suci anu salawasna dipikahayang ku jalma-jalma bener pikeun ningalina.
Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.
Opat jalur éta; Musa, Daud, Kristus, jeung kaum Millerites ngajarkeun yén nalika pasemon ngeunaan sapuluh parawan diulang dina ahir dunya, bakal aya pangkuatan lain tina amanat malaikat nu kadua, tapi tina amanat malaikat nu katilu, anu satuluyna dituturkeun ku hiji kuciwa, anu ngamimitian hiji mangsa panundaan.
When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.
Waktu malaikat anu kahiji turun dina 11 Agustus 1840, éta nguatkeun aturan nubuatan anu utama ti kaum Millerit, sarta kuciwa maranéhna anu kahiji bakal sacara husus pakait jeung éta aturan. Waktu kuciwa éta jeung mangsa ngadagoan réngsé dina Midnite Cry, éta amanat ogé bakal patali jeung asas sapoé pikeun sataun, kitu deui pangidéntifikasian yén Kristus bakal sumping dina 22 Oktober 1844. Kaopat waymark ti taun 1840 nepi ka 1844 téh pakait jeung asas sapoé pikeun sataun.
The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.
Bangsa Yahudi dijadikeun panyimpen titipan hukum Allah, sarta perkara anu digambarkeun dina garis Musa nyaéta hukum Allah jeung katetepan-katetepan. Dina sajarah Daud, éta deuih hukum Allah. Dina sajarah Kristus, éta téh hukum Allah, sabab tanpa tumpahna getih teu aya panghampura pikeun dosa anu geus dibuka ka jalma dosa ku hukum Allah. Tapi Adventisme dijadikeun panyimpen titipan lain ngan ukur hukum Allah, tapi ogé Firman nubuat.
Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.
Ku sabab éta, téma dina galur sajarah Millerite nyaéta aturan-aturan profétik Allah. Dina ahir Adventisme, éta bakal deui-deui ngeunaan aturan-aturan tafsir profétik, nanging ti saprak 1844 waktos profétik henteu deui kudu dilarapkeun. Aturan-aturan dina ahir didadasaran kana Alpha jeung Omega anu ngagambarkeun ahir tina awal.
When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.
Waktu kakawasaan luhur Ottoman lirén salaku panggenepan tina cilaka kadua, nu ngagambarkeun kagiatan profétis Islam, nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé dina Wahyu 9:15 kacumponan, sarta “prinsip sapoé pikeun sataun,” nu jadi inti pisan tina karya Miller, dikukuhkeun.
When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.
Nalika Islam narajang dina 11 Séptémber 2001, datangna cilaka katilu dina kacumponan Wahyu 8:13 jadi kacumponan, sarta prinsip anu jadi inti pisan tina pagawean Future for America dikonfirmasi; nyaéta prinsip anu saukur bisa diucapkeun kieu: pengulangan sajarah. Hiji nubuat ngeunaan trompét cilaka anu ngalambangkeun Islam dikonfirmasi nalika duanana malaikat dina Wahyu sapuluh taun 1840 jeung malaikat dina Wahyu dalapan welas taun 2001 kacumponan. Sajarah geus ngulang deui. Anu salajengna dipiharep nyaéta hiji kuciwa.
The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.
Kuciwa éta bakal ngawanohkeun hiji mangsa tunda. Kuciwa éta bakal ngaleuleuskeun hate sarta nyebarkeun paburencay ka maranéhna anu kalibet dina pagawean éta. Kuciwa éta bakal kajadian ku lantaran nganggap enteng hiji hukum poko tina nubuat, nya éta sabenerna aturan poko tina nubuat anu ditetepkeun dina awal Adventisme. Panguatan tanggal 11 Séptémber 2001 aya patalina jeung Islam, sarta kuciwa tanggal 18 Juli 2020 téh ngeunaan Islam. Urang dibéjaan yén anu ngamungkinkeun Samuel Snow jeung batur-batur sanggeusna ngakuan tanggal 22 Oktober 1844 nyaéta yén Gusti nyabut panangan-Na tina hiji kasalahan dina sawatara angka dina bagan 1843. Saterusna Snow jeung urang Millerite ningali yén bukti anu sarua anu kungsi ngarahkeun maranéhna pikeun ngaramal taun 1843 minangka kacumponan nubuat dua rébu tilu ratus taun, tuluy dipikawanoh minangka bukti anu sarua pisan anu ngamungkinkeun maranéhna nangtukeun tanggal 22 Oktober 1844.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.
“Yesus jeung sakumna balad sawarga neuteup kalayan karunya jeung kanyaah ka jalma-jalma anu, kalayan pangharepan anu amis, geus lila ngarep-ngarep ningali Anjeunna anu dipikanyaah ku jiwana. Malaikat ngalayang ngurilingan maranéhna, pikeun nguatkeun maranéhna dina mangsa panggodana. Maranéhna anu geus ngalalaworakeun narima éta warta sawarga ditinggalkeun dina poek, sarta amarah Allah hurung ka maranéhna, sabab maranéhna henteu kersa narima terang anu ku Anjeunna geus dikirimkeun ka maranéhna ti sawarga. Maranéhna anu satia, anu kuciwa, anu teu bisa ngartos naha Gustina maranéhna henteu sumping, henteu ditinggalkeun dina poek. Deui maranéhna dipingpin ka Alkitabna pikeun nalungtik mangsa-mangsa nubuat. Panangan Gusti dipiceun tina angka-angka éta, sarta kasalahanana dijelaskeun. Maranéhna nempo yén mangsa-mangsa nubuat téh ngahontal ka taun 1844, sarta yén bukti anu sarua anu ku maranéhna geus dipidangkeun pikeun némbongkeun yén mangsa-mangsa nubuat réngsé dina taun 1843, ngabuktikeun yén éta bakal tamat dina taun 1844. Terang tina Firman Allah mancarkeun kana kaayaan maranéhna, sarta maranéhna manggihan hiji waktu panundaan—‘Sanajan eta [eta tetenjoan] tunda, antosan eta.’ Dina kanyaah maranéhna kana datangna Kristus anu geuwat, maranéhna geus poho kana panundaanna tetenjoan éta, anu dimaksudkeun pikeun nembongkeun jalma-jalma anu sajati ngantosan. Deui maranéhna boga hiji titik waktu. Tapi kuring nempo yén loba di antara maranéhna henteu sanggup hudang ngalangkungan kaciwa anu beurat pikeun mibanda darajat sumanget jeung tanaga anu geus nandaan iman maranéhna dina taun 1843.” Early Writings, 236, 237.
We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.
Urang kedah ngarepkeun yén bukti anu ngarah kana hiji ramalan ngeunaan Islam narajang Amérika Sarikat dina 18 Juli 2020 bakal mastikeun yén dina hukum Minggu anu enggal sumping, Islam téh panghukuman anu didatangkeun ka Amérika Sarikat, kalayan unsur waktu henteu deui patalina jeung éta kajadian.
Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.
Opat waymark utama dina sajarah ti taun 1840 nepi ka 1844. Unggal waymark patalina jeung panerapan aturan utama Miller—prinsip sapoé pikeun sataun.
Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.
Opat tanda jalan utama dina sajarah ti taun 2001 nepi ka hukum Minggu. Tanggal 11 Séptémber 2001 téh Islam. Ramalan anu gagal tanggal 18 Juli 2020 téh ngeunaan Islam. Unggal tanda jalan aya patalina jeung panerapan aturan utama Future for America—pangulangan sajarah. “Tujuh guludug” ngagambarkeun kajadian-kajadian anu bakal datang anu bakal diungkabkeun dina runtuyanana. Tanda jalan kahiji tina opat éta nyaéta 11 Séptémber 2001, anu nandakeun serangan ka Amérika Sarikat ku Islam dina minuhan cilaka katilu. Tanda jalan anu pamungkas, anu ngagambarkeun hukum Minggu dina sajarah urang, kudu ngeunaan Islam sabab Alpha jeung Omega salawasna ngagambarkeun ahir ti mimiti, jeung Alpha jeung Omega nyaéta Anjeunna anu nyégél “tujuh guludug” pikeun sajarah ieu pisan. Islam bakal nyerang Amérika Sarikat dina hukum Minggu.
This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.
Ieu téh salah sahiji tina tilu unsur utama dina muka segel tujuh guludug anu ayeuna keur dibukakeun. Sanggeus Musa ngumumkeun amanat anu ngalambangkeun Midang Wengi dina garis sajarahna, gerakan-gerakan pamungkas lumangsung kalawan gancang. Sapuluh bala gaib anu ngancurkeun, nepi ka nubuat ngeunaan cikal-bakal kahiji kacumponan, anu nyiptakeun panyambat dina Tengah Wengi di Mesir. Sanggeus Kristus asup ka Yerusalem, léngkah-léngkah gancang nuju ka salib geus dimimitian. Nalika amanat éta diumumkeun, geus teu aya jalan balik. Ti pasamoan kémah di Exeter dina 12 Agustus 1844, kirang ti dua bulan ti harita, éta ramalan kacumponan.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Jeung pangandika PANGERAN sumping ka kuring, kieu saurna, “Eh anak manusa, paribasa naon anu maraneh gaduh di tanah Israél, anu nyebutkeun, ‘Poé-poé dipanjangkeun, jeung unggal tetenjoan jadi euweuh hasilna’? Ku sabab kitu bejakeun ka maranehna, kieu timbalan Gusti ALLAH: Kami baris ngeureunkeun paribasa ieu, sarta maranehna moal deui ngagunakeunana jadi paribasa di Israél; tapi ucapkeun ka maranehna, ‘Poé-poé geus deukeut, jeung kajadianana unggal tetenjoan.’ Sabab moal aya deui tetenjoan anu sia-sia, atawa ramalan anu ngarayu di jero kulawarga Israél. Sabab Kami teh PANGERAN: Kami bakal nyarita, jeung kecap anu ku Kami diucapkeun tangtu kajadian; éta moal deui dipanjangkeun; sabab dina mangsa maraneh, eh kulawarga anu barontak, Kami bakal ngucapkeun kecap éta, sarta ngalaksanakeunana, timbalan Gusti ALLAH.” Jeung deui pangandika PANGERAN sumping ka kuring, kieu saurna, “Eh anak manusa, lah, jalma-jalma ti kulawarga Israél nyebutkeun, ‘Tetenjoan anu ditingali ku manéhna téh pikeun loba poé anu bakal datang, jeung manéhna ngaramalkeun perkara jaman anu masih jauh.’ Ku sabab kitu ucapkeun ka maranehna, kieu timbalan Gusti ALLAH: Moal aya deui hiji-hiji ogé tina kecap-kecap Kami anu dipanjangkeun, tapi kecap anu ku Kami geus diucapkeun tangtu dilaksanakeun, timbalan Gusti ALLAH.” Yehezkiel 12:21–28.