The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Four

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Dina Yesaya dua puluh dalapan, “jalma-jalma nu ngahina anu marentah” di “Yerusalem” digambarkeun minangka “jalma-jalma mabok ti Éfraim,” sarta minangka “makuta kasombongan.” “Makuta” ngalambangkeun kapamingpinan, sedengkeun “kasombongan” ngalambangkeun tabiat satanis.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Para nu mabok dipapadankeun jeung sesa jalma (“residu”) anu jadi “makuta” kamulyaan Allah, sabab dina mangsa hujan panungtungan Gusti ngadegkeun “karajaan kamulyaan”-Na, sakumaha dilambangkeun ku nalika Anjeunna ngadegkeun “karajaan kurnia” dina kayu salib. Karajaan kurnia dina kayu salib ngalambangkeun karajaan kamulyaan dina hukum Minggu. Hujan panungtungan mimiti dina 9/11 nalika panyegelan saratus opat puluh opat rébu jeung pangadilan ka nu hirup mimiti lumangsung.

“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

“Kuring ningali yén sagala perkara keur nengetan kalawan kacida sungguhna sarta ngalegaan pikiranana ka krisis nu ngadeukeutan di hareupeun maranéhna. Dosa-dosa Israél kudu dibawa heula ka pangadilan. Unggal dosa kudu diaku di Bait Suci, tuluy padamelan éta baris maju. Ieu kudu dipigawé ayeuna. Sésa umat dina mangsa kasangsaraan bakal sasambat, Allah abdi, Allah abdi, naha Gusti ngantunkeun abdi?”

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Hujan ahir bakal tumiba ka jalma-jalma anu beresih—sadayana harita bakal narima éta sakumaha baheula.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Waktu opat malaikat ngaleupaskeun, Kristus bakal ngadegkeun Karajaan-Na. Teu aya anu narima hujan pamungkas iwal jalma-jalma anu keur ngalakukeun sagala anu maranéhna sanggup. Kristus bakal nulungan urang. Sadayana bisa jadi nu meunang kameunangan ku rahmat Allah, ngalangkungan getih Yesus. Sakumna sawarga museur kana pagawéan ieu. Malaikat-malaikat ogé museur.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Opat angin dina Kitab Wahyu ogé digambarkeun ku Yesaya minangka angin ribut anu kungsi ditahan dina mangsa poé angin wetan, sakumaha opat angin pasea dina Kitab Wahyu ditahan ku opat malaikat. Opat angin éta diidéntifikasi ku Sister White salaku “kuda ambek anu rék ngabebaskeun diri,” anu mawa “maot jeung karuksakan.” Opat angin éta dileupaskeun laun-laun, dimimitian ti 9/11 tuluy kacida diperkuatna dina hukum Minggu, lajeng dileupaskeun sapinuhna nalika mangsa kasempetan manusa ditutup.

Released and Restrained

Dileupaskeun jeung Diteken

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Tarompét katujuh, anu ogé mangrupa cilaka katilu, anu ngawartakeun réngséna rahasia Allah, sacara nubuat disada dina 9/11 nalika Islam dileupaskeun lajeng sacara nubuat ditahan ku George W. Bush sanggeus 9/11. Indungna Islam, Hagar, indung Ismail, mangrupa lambang panahanan jeung pelepasan. Anjeunna dileupaskeun ku Sarah sangkan ngahasilkeun turunan jeung Ibrahim ku parentah Sarah, tuluy ku sabab timburu anjeunna ditahan ku Sarah, nepi ka nyababkeun Hagar lumpat kabur, dugi ka malaikat nahan Hagar tina kabur sarta nitah anjeunna mulang. Sanggeus kalahiran Ishak, pasaliaan Hagar jeung Sarah terus lumangsung nepi ka Ibrahim ngusir awéwé budak éta, ku kituna nerapkeun deui panahanan anu séjén kana dirina.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Opat malaikat Islam dileupaskeun dina awal nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé dina Wahyu pasal salapan ayat lima belas, tuluy maranéhna dikekang dina 11 Agustus 1840.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Jeung malaikat anu kagenep niup tarompetna, sarta sim kuring ngadéngé hiji sora ti opat tanduk mezbah emas anu aya di payuneun Allah, nyarios ka malaikat anu kagenep, anu nyekel tarompét éta, “Leupaskeun opat malaikat anu kabeungkeut di walungan gedé Efrat.” Geus kitu, opat malaikat éta dileupaskeun, anu geus disadiakeun pikeun sajam, sapoé, sabulan, jeung sataun, pikeun maéhan sapertilu umat manusa. Wahyu 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Sanggeus Islam tina bala katilu dileupaskeun pikeun nyerang dina 9/11, George W. Bush ngamimitian perangna ngalawan térorisme di sakuliah dunya sarta nerapkeun hiji pangwates ka Islam. Sebutan anu kahiji ngeunaan Ismael, lambang Islam, nétélakeun yén turunan Ismael bakal ngalawan unggal jalma, sarta unggal jalma bakal ngalawan maranéhna.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Tuluy malaikat PANGERAN nyarios ka anjeunna, “Tingali, maneh keur kakandungan, sarta bakal ngalahirkeun saurang putra, jeung kudu mere ngaran anjeunna Ismael; sabab PANGERAN parantos nguping kasangsaraan maneh. Jeung anjeunna bakal jadi jalma liar; leungeunna bakal ngalawan unggal jalma, sarta leungeun unggal jalma ngalawan anjeunna; sarta anjeunna bakal cicing di payuneun sakumna dulur-dulurna.” Kajadian 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islam teh kakawasaan dina ahir dunya anu “unggal leungeun jalma” bakal ngalawan ka dinya, jeung Islam bakal ngalawan ka unggal jalma, sakumaha hal éta keur kacumponan kalayan sampurna kiwari. Pakasaban husus Islam minangka lambang nubuat nyaéta pikeun ngabalukarkeun perang dunya. Ieu perkara diteguhkeun ku carita Élia, Yohanes Jurubaptis, sarta diwakilan minangka “ngamurkakeun bangsa-bangsa” dina kitab Wahyu.

“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Mimiti mangsa kasusah éta,” anu disebatkeun di dieu, lain nuduhkeun kana waktu nalika bala-bala éta mimiti dituangkeun, tapi kana hiji mangsa pondok pas saméméh éta dituangkeun, nalika Kristus aya di Bait Suci. Dina waktu éta, bari karya kasalametan keur ditutup, kasusah bakal mimiti nimpah ka bumi, jeung bangsa-bangsa bakal ambek, sanajan kitu tetep dikendalikeun sangkan henteu ngahalangan karya malaikat katilu. Dina waktu éta “hujan panungtung,” atawa panyegeran ti payuneun Gusti, bakal datang, pikeun méré kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun para wali supaya sanggup nangtung dina mangsa nalika tujuh bala panungtung bakal dituangkeun.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Dina “poé-poé” nalika hujan panungtungan keur turun, Kristus ngadegkeun Karajaan kamulyaan-Na sakumaha digambarkeun dina kitab Daniel.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

Dina mangsa raja-raja ieu, Allah sawarga bakal ngadegkeun hiji karajaan, anu moal kungsi dibinasakeun; jeung karajaan éta moal diserahkeun ka bangsa séjén, tapi éta bakal ngaremukkeun jeung ngalenyepan sakabéh karajaan ieu, sarta éta bakal nangtung salalanggengna. Daniel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Dina “poé-poé” nalika Kristus ngadegkeun Karajaan kamulyaan-Na, maranéhna anu jadi “makuta” kamulyaan-Na dipapadankeun jeung para pamabok anu maké “makuta” kasombongan. “Témbong” Habakuk anu kudu ditulis jeung dijelaskeun kalawan écés dina “loh-loh” ngagambarkeun sacara écés kasaksian sajarah ngeunaan bebeneran-bebeneran dasar Adventisme. Dina kasaksian Habakuk, dua golongan dina Yoél, boh “kasombongan” boh “kamulyaan,” dilambangkeun minangka hiji golongan anu—dibenarkeun ku iman atawa anu—diangkat ku kasombongan. Ayat kaopat tina pasal kadua nyanghareupan dua golongan éta, sarta éta sajajar jeung ilustrasi klasik ngeunaan urang Farisi jeung Pamungut Cukai. Pamungut Cukai mulang ka imahna geus dibenerkeun, sedengkeun “jiwa” urang Farisi “teu lempeng,” sabab éta “diangkat.”

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Tenjo, nyawana anu ngabarega téh henteu lempeng dina dirina; ari anu bener mah bakal hirup ku iman-na. Habakuk 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Dina ayat saterusna, Habakuk nétélakeun yén golongan anu haténa kaangkat ku kasombongan téh nyaéta jalma-jalma mabok, ku kituna ngahubungkeun jalma-jalma mabok dina kitab Yesaya jeung Habakuk jeung “kasombongan.”

Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

Memang deuih, lantaran manehna ngalanggar ku anggur, manehna teh jalma sombong, henteu cicing di imahna, anu ngalegaan kahayangna siga kuburan, sarta saperti pati, jeung moal kungsi ngarasa cukup, tapi ngumpulkeun ka dirina sakabeh bangsa, jeung ngundeur ka dirina sakabeh umat. Habakkuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Perlu diémutan yén ayat-ayat ieu dina Habakkuk lain ngan ukur kaeusi dina sajarah Millerite, tapi ogé yén kaeusianna téh jadi poko bahasan anu ilahar ku Ellen White jeung para panaratas awal Adventisme. Jalma-jalma anu dibenerkeun ku iman anu digambarkeun dina ayat kaopat dina sajarah Millerite téh nya éta maranéhna anu tahan ngaliwatan krisis kuciwa anu kahiji, anu nandaan boh mangsa reureuh boh datangna amanat malaikat kadua anu ngawartakeun runtagna Babul. Kaum Millerite ngartos dina sajarah pangujian éta yén umat perjangjian baheula, anu sacara sajarah téh urang Protestan, geus jadi putri-putri Babul. Urang Protestan éta nya éta Protestan anu diwakilan ku garéja Sardis, anu ngawakilan hiji umat perjangjian, sabab maranéhna miboga “ngaran”, lambang boh tabiat boh hubungan perjangjian, tapi maranéhna geus paéh.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

Jeung ka malaikat jamaah di Sardis tuliskeun kieu: Kieu saur Anjeunna anu nyekel tujuh Roh Allah jeung tujuh béntang; Kami nyaho kana sagala padamelan anjeun, yén anjeun boga ngaran yén anjeun hirup, padahal sabenerna geus paéh. Wahyu 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Dina prosés pangujian taun 1844 anu dimimitian dina 19 April sarta tuluy réngsé dina 22 Oktober—jalma-jalma anu gagal dina prosés pangujian éta jadi kaangkat ku kasombongan, jeung lamun urang ngan ukur maca ayat-ayat anu nuturkeun ayat kalima, sipat has tina kasombongan manusa téh dicontoan di dinya ku hiji gambaran ngeunaan kaangkuhan kapausan jeung ngagungkeun diri. Éta dipungkas dina ayat ka dua puluh, di mana diucapkeun yén Gusti aya di Bait Suci-Na anu suci; sakumna bumi kudu cicingeun.

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

Ari PANGERAN aya di Bait-Na anu suci; sing sakumna bumi cicingeun di payuneun Anjeunna. Habakuk 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Ayat kadua tina Habakuk pasal dua nuduhkeun kuciwa anu kahiji dina 19 April 1844, sarta éta pasal ditutup ku ayat ka dua puluh, anu écés nandaan 22 Oktober 1844 waktu Gusti sumping ngadadak ka Bait-Na.

Four Comings on October 22, 1844 (line upon line)

Opat Kadatangan dina 22 Oktober 1844 (baris demi baris)

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Datangna Kristus minangka Imam Agung urang ka tempat nu pangsucina, pikeun ngabersihan tempat suci, sakumaha dipidangkeun dina Daniel 8:14; datangna Putra manusa ka Nu Sepuh Poe, sakumaha dipedar dina Daniel 7:13; jeung datangna Gusti ka Bait-Na, sakumaha geus dinubuatkeun ku Malakhi, mangrupakeun gambaran-gambaran tina kajadian anu sarua; jeung ieu ogé dilambangkeun ku datangna panganten lalaki ka pesta kawinan, sakumaha diterangkeun ku Kristus dina pasemon ngeunaan sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Ayat katilu jeung kaopat nangtukeun dua golongan anu dihasilkeun dina prosés pangujian tina ayat kadua nepi ka ayat ka dua puluh, nyaéta prosés pangujian ti 19 April 1844 nepi ka 22 Oktober 1844. Ayat kaopat nepi ka ayat ka salapan welas nyanghareupan kakawasaan kapapaan, iwal ayat ka opat welas anu nyanghareupan sajarah anu nuturkeun turunna malaikat dina Wahyu pasal dalapan welas dina 9/11.

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

Sabab bumi bakal pinuh ku pangaweruh ngeunaan kamulyaan PANGERAN, sakumaha cai nutupan laut. Habakuk 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Dina prosés pangujian malaikat kadua dina sajarah Millerit, kabentuk dua golongan panyembah, tuluy engké kanyataanana némbongan dina mangsa krisis tanggal 22 Oktober 1844. Watak jalma-jalma jahat dina éta petikan téh nyaéta watak kapapaan, jeung dina mangsa pangujian éta, urang Millerit anu satia nepi ka ngawartakeun, luyu jeung amanat malaikat kadua, yén gareja Protestan geus jadi putri-putri Roma lantaran maranéhna nampik amanat Millerit. Pasulayan anu mekar ti mimiti tanggal 19 April nepi ka ahirna dina tanggal 22 Oktober téh mangrupa tempat watak, boh minangka nu sombong ku nginum anggur Babul saperti Belsyazar, boh minangka saurang anu, saperti Daniél di payuneun Belsyazar, dibenerkeun ku iman-na, jadi katingali. Pasulayan éta téh tempat drama kabuka, anu ngahudangkeun dunya kana kanyataan-kanyataan langgeng anu patali jeung amanat malaikat katilu. Latar antara nu mabok jeung nu dibenerkeun ditempatkeun dina kontéks yén perkara anu dipasualankeun téh nyaéta kumaha dunya dipaparin terang kana isu-isu éta, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” Panyorotanan éta dimimitian dina 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Dina panutup sajarah anu dilambangkeun dina Habakuk pasal dua, Gusti ngadadak sumping ka Bait-Na dina 22 Oktober 1844. Anjeunna ngalakukeun éta pikeun ngawujudkeun nubuat anu ditepikeun-Na minangka Palmoni dina ayat opat belas tina Daniel dalapan.

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Dina poe kasapuluh bulan katujuh dina kalénder Alkitabiah, anu dina taun 1844 tumiba dina poe ka dua puluh dua bulan kasapuluh, Habakkuk 2:20 kacumponan, sarta angka simbolis “220” tiasa katingali dina ‘bab jeung ayat’ anu nandaan hiji parobahan dispensasional dina padamelan Kristus di Bait Suci sawarga. Hiji ciri profétis tina saratus opat puluh opat rébu téh nyaéta yén maranéhna téh jalma-jalma anu nuturkeun Anak Domba ka mana baé Anjeunna angkat. Nuturkeun Kristus hartina nuturkeun Anjeunna dina Pangandika-Na.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Dina Firman-Na, angka “220” sacara simbolis ngalambangkeun ngahijina kaallahan jeung kamanusaan, sarta pagawéan anu dipimiti ku Kristus dina tanggal éta téh nya éta pagawéan ngahijikeun kaallahan-Na jeung kamanusaan. Dina taun 1844, dina poe ka dua puluh dua bulan ka sapuluh, atawa sacara simbolis dua puluh dua dikali sapuluh sarua jeung “220” (22 X 10 = 220), atawa bisa disebut, dina tanggal anu sacara simbolis sarua jeung “220,” Habakuk “2:20” kacumponan nalika Kristus ngalih ti tempat suci ka Tempat Nu Maha Suci pikeun ngamimitian pangadilan panalungtikan.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Bilangan anu Endah, nangtung dina “patanyaan jeung jawaban” anu jadi tihang puseur Adventisme, sarta kalolobaan umat Advent teu sadar pisan kana éta bebeneran.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Tulisan Suci anu, ngaleuwihan sadaya nu séjén, geus jadi boh dasar boh tihang puseur tina iman Advent nyaéta pernyataan, ‘Nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniel pasal dalapan ayat tilu welas jeung opat welas ngagambarkeun hiji patalékan dina ayat tilu welas anu dituturkeun ku hiji jawaban dina ayat opat welas. Kecap Ibrani Palmoni ditarjamahkeun jadi “jalma suci anu tangtu éta” dina ayat tilu welas, sarta éta ngaran husus Kristus ngandung harti Nu Ajaib anu Ngitung, atawa Nu Ngitung Rahasia.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Nalika Ellen White netelakeun yén ayat kaopat welas téh pilar puseur jeung pondasi Adventisme, anjeunna nempatkeun tekenan ilahi kana patalékan jeung jawaban dina dua ayat ieu, anu nungtut sangkan Kristus, salaku Juruwilang Nu Ajaib, jadi titik rujukan anu utama. Sister White sababaraha kali nekenkeun pentingna ningali Kristus minangka bebeneran puseur tina unggal petikan, sarta dina ayat katilu welas jeung kaopat welas aya penampakan Kristus sacara langsung—“that certain saint,”—nyaéta Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Nalika Adventisme nampik “tujuh mangsa” dina Imamat dua puluh genep taun 1863, maranéhna nutup panon ka Palmoni, sabab struktur nubuat tina éta patalékan jeung jawaban dumasar kana patalina “tujuh mangsa” Musa jeung “dua rébu tilu ratus poé” Daniel. “Tujuh mangsa” Musa, nyaéta dua rébu lima ratus dua puluh taun, jeung “dua rébu tilu ratus sonten jeung isuk” Daniel, nyaéta dua rébu tilu ratus taun, ngabogaan patalina sacara nubuat anu diteguhkeun ku waktu, anu dilambangkeun ku angka, sarta Sang Pangeusian Angka nu Ajaib aya pas di tengah-tengah patalékan jeung jawaban anu jadi tihang puseur Adventisme. Jalma-jalma anu kungsi maca tulisan-tulisan Josephus bisa jadi émut kana alesan-alesan logisna nalika anjeunna ngaidentipikasi dua hal husus anu diciptakeun ku Allah. Nu hiji nyaéta basa Ibrani, jeung nu hiji deui nyaéta waktu anu bisa diukur, anu satuluyna merlukeun matematika.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Ayat katilu naros, “Sabaraha lila?” Ayat éta henteu naros, “iraha,” tapi naros, “sabaraha lila?” Naha pananya éta ngeunaan lilana waktu (sabaraha lila?) atawa ngeunaan hiji titik waktu (iraha?) téh hal anu kacida pentingna pikeun dipikaharti kalawan leres. Jawaban kana pananya dina ayat kaopat belas téh boh netelakeun hiji titik waktu, boh hiji jangka waktu, jeung kamungkinan duanana; nanging naon waé jawabanana, éta kudu ditempatkeun dina kontéks pananya dina ayat katilu belas. Pikeun ngabagi Firman kalayan leres, nyaéta pikeun nyebutkeunana deui, pikeun ngartos jawaban ayat kaopat belas kalayan leres, diperlukeun pamahaman anu bener kana kontéks pananyana. Naha éta “iraha” atawa “mangka”?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Para nu mabok Epraim ngajarkeun kalawan samar yén ayat kaopat belas téh keur nandakeun hiji titik waktu, anu ku maranéhna dihartikeun minangka 22 Oktober 1844, jeung nalika maranéhna ngalakukeun kitu, maranéhna bisa waé ngarujuk kana petikan anu kakara urang cutat tina The Great Controversy, tapi Firman Allah teu kungsi robah jeung teu kungsi gagal. Patarosan ngeunaan “sabaraha lila” téh nandakeun lilana hiji mangsa, lain hiji titik waktu. Tanggal 22 Oktober 1844 ngamimitian jaman pangadilan panalungtikan, sarta bebeneran-bebeneran anu patali jeung éta padamelan ngawakilan Injil langgeng sarta jauh leuwih penting batan saukur tanggal nalika éta dimimitian.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Tata basa Ibrani écés, sarta harti anu sarua éta geus ditarjamahkeun kana King James Version. Henteu ngan ukur tata basana écés nempatkeun éta patalékan dina kontéks lilana waktu, tapi patalékan “sabaraha lila” ogé mangrupa hiji lambang nubuat Alkitabiah. Bisa dibuktikeun dumasar kana sababaraha saksi yén patalékan “sabaraha lila” salaku hiji lambang ngawakilan sajarah 9/11 nepi ka hukum Minggu. Urang baris heula nalungtik lambang “sabaraha lila” saméméh urang balik deui ka Palmoni jeung Yoel.

How Long? Isaiah Six

Sabaraha lami? Yesaya Genep

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Dina Yesaya pasal genep ayat tilu, para malaikat netelakeun yén bumi pinuh ku kamulyaan Allah.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Sarta maranehna silih sasambat, pokna, Suci, suci, suci, PANGERAN Nu Maha Kawasa; sakuliah bumi pinuh ku kamulyaan-Na. Yesaya 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Nyonya White ngahubungkeun turunna malaikat dina Wahyu dalapan welas jeung para malaikat dina ayat tilu.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

“Waktu maranéhna [para malaikat] ningali mangsa nu bakal datang, nalika sakuliah bumi bakal pinuh ku kamulyaan-Na, lagu puji-pujian kameunangan digemakeun ti nu saurang ka nu séjén dina kidung nu merdu, ‘Suci, suci, suci, nyaéta Gusti Nu Maha Kawasa.’” Review and Herald, 22 Désémber 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Yesaya aya dina 9/11 sarta anjeunna naros, “dugi ka iraha” anjeunna kudu nampilkeun pekabaran 9/11 ka hiji umat Laodikea anu henteu hayang ningali atawa ngadangu. Anjeunna dibéjaan yén anjeunna kudu tetep satia nepi ka kota-kota diruntuhkeun, sarta karuksakan kota-kota éta, anu dimimitian dina waktu hukum Minggu nalika murtad nasional dituturkeun ku karuntuhan nasional.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Tuluy saur Kami, “Duh Gusti, nepi ka iraha?” Jeung Mantenna ngawaler, “Nepi ka kota-kota jadi ruruntuhan tanpa pangeusi, jeung imah-imah tanpa jelema, jeung tanah jadi taya banda pisan; sarta PANGERAN geus ngasingkeun manusa ka tempat anu jauh, jeung aya panyingkiran anu kacida gedéna di tengah-tengah tanah. Tapi sanajan kitu, di dinya bakal tetep aya sapersapuluh, sarta éta bakal mulang, tuluy bakal dihakan; lir tangkal teil jeung tangkal ek, anu hakékatna masih aya dina éta tangkal, waktu maranéhna ngarontokkeun daun-daunna: kitu deui bibit anu suci bakal jadi hakékatna.” Yesaya 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Dina 9/11, nalika bumi dipaparin cahaya ku kamulyaan Allah, Yesaya diurapi pikeun nepikeun amanat hujan panungtungan, sarta anjeunna naros, “dugi ka iraha” anjeunna kudu nepikeun amanat 9/11 ka jalma-jalma anu hatena geus jadi gajih? Jawabanna nyaéta “dugi ka” hukum Minggu, nalika bakal aya “pangantep anu gedé di tengah-tengah nagri.” “Pangantep anu gedé” éta diwujudkeun ku Adventisme Laodikea anu, ku Yesaya dina bab dua puluh dua, dilambangkeun salaku Sebna.

Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

Lah, PANGERAN bakal ngangkut maneh ku panangkepan anu kuat, sarta enya-enya bakal nutupan maneh. Mantenna pasti bakal ngagulingkeun jeung ngalungkeun maneh kalayan kekerasan kawas bal ka hiji nagri anu lega; di dinya maneh bakal paeh, jeung di dinya kareta-kareta kamulyaan maneh bakal jadi kahinaan pikeun kulawarga dunungan maneh. Jeung Kami bakal ngusir maneh tina kalungguhan maneh, sarta tina pangkat maneh anjeunna bakal nurunkeun maneh. Yesaya 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Adventisme Laodikia ninggalkeun bebeneran dina mangsa hukum Minggu, sarta di dinya maranéhna “ditumbangkeun,” sakumaha digambarkeun dina Daniel pasal sabelas ayat opat puluh hiji.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Anjeunna ogé bakal asup ka tanah anu mulya, sarta loba nagara bakal dijungkirbalikkeun; tapi ieu bakal luput tina leungeunna, nya éta Edom, jeung Moab, jeung para pangagung ti bani Amon. Daniel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Nalika Yesaya naros, “dugi ka iraha,” anjeunna diparéntahkeun supaya nampilkeun éta amanat ka Adventisme nepi ka hukum Minggu, nalika “seueur” dina Daniel sabelas ayat opat puluh hiji bakal “digulingkeun,” nalika maranéhna ninggalkeun Sabat jeung Allah. Tuluy maranéhna bakal dimuntahkeun kaluar tina sungut Gusti, sakumaha dilambangkeun dina kitab Wahyu, tempat sakabéh kitab-kitab dina Alkitab patepung jeung réngsé, sarta tempat Yesaya dua puluh dua, Sebna anu “dikantelkeun kalayan kekerasan” “saperti bal ka hiji nagri anu lega,” nalika maranéhna “dipiceun” “jauh pisan.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Dina éta mangsa, sésa umat, anu digambarkeun minangka “saperpuluh” (anu mangrupa perpuluhan), “baralik”; anu dina éta petikan disaruakeun jeung tatangkalan anu miboga “zat” anu tetep nyésa nalika daun-daunna ragrag. “Daun” ngawakilan pangakuan dina perlambang nubuat. Nalika Adventisme nepi ka hukum Minggu sarta narima poé kahiji dina saminggu gaganti Sabat Allah, maranéhna bakal miceun daun “pangakuan” maranéhna sarta moal deui ngaku ngajaga Sabat Allah poé katujuh.

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

“Ngutukna tangkal ara téh nya éta hiji misil anu diwujudkeun ku lampah. Éta tangkal anu teu buahan, bari ngapungkeun daun-daunna anu pinuh ku pura-pura pas pisan di payuneun Kristus, téh mangrupa lambang bangsa Yahudi. Jurusalamet ngersakeun supaya ka murid-murid-Na jadi écés sababna jeung pastina karuksakan Israil. Pikeun maksud éta Anjeunna maparin sipat-sipat moral ka éta tangkal, sarta ngajadikeun éta tangkal panyingkab bebeneran ilahi. Urang Yahudi nangtung béda ti sakumna bangsa séjén, bari ngaku satia ka Allah. Maranéhna geus dipaparin ni’mat anu husus ku Mantenna, sarta maranéhna ngaku boga kabeneran ngaleuwihan unggal bangsa lianna. Tapi maranéhna geus ruksak ku kanyaah ka dunya jeung ku kasarakahan kana kauntungan. Maranéhna ngagungkeun pangaweruhna, tapi maranéhna teu nyaho kana pangersa-pangersa Allah, sarta pinuh ku kamunafikan. Saperti tangkal anu teu buahan, maranéhna ngalegaan dahan-dahanna anu pinuh ku pura-pura ka luhur, katingali subur tur éndah dipandang, tapi anu dihasilkeunana “teu aya lian iwal ti daun wungkul.” Agama Yahudi, kalayan Bait Allahna anu agung, altar-altar sucina, imam-imamna anu maké mitra, jeung upacara-upacarana anu ngagugah rasa hormat, mémang éndah dina panémbong lahiriah, tapi handap asor, kanyaah, jeung kahadean ka sasama téh teu aya.”

“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

“Sakabéh tangkal dina kebon anjir éta taya buahna; tapi tangkal-tangkal anu teu boga daun mah henteu nimbulkeun harepan, sarta henteu ngabalukarkeun kuciwa. Ku tangkal-tangkal ieu bangsa-bangsa kapir dilambangkeun. Maranéhna sarua miskinna ku kasalehan saperti urang Yahudi; tapi maranéhna henteu ngaku-ngaku ngabaktikeun diri ka Allah. Maranéhna henteu nyieun pura-pura sombong ngeunaan kasaéan. Maranéhna buta kana padamelan jeung jalan-jalan Allah. Pikeun maranéhna mangsa buah anjir can acan datang. Maranéhna masih kénéh ngadagoan hiji poé anu bakal mawa ka maranéhna cahaya jeung pangharepan. Urang Yahudi, anu geus narima berkah anu leuwih gedé ti Allah, dipertanggungjawabkeun ku sabab nyalahgunakeun karunia-karunia ieu. Kaistiméwaan-kaistiméwaan anu ku maranéhna dipikareueus téh ngan ukur nambahan kasalahan maranéhna.” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Dina mangsa hukum Minggu, pangakuan Adventisme Laodikia yén maranéhna téh umat pasatujuan Allah sirna, sabab maranéhna narima tanda tina pasatujuan pati sarta nolak meterai tina pasatujuan hirup. Saterusna maranéhna miceun daun-daun pangakuanana, sarta anu katembong téh hiji sesa umat anu dilambangkeun ku Yesaya, anu dina 9/11 “mulang” ka jalan-jalan baheula, tuluy direndahkeun nepi ka lebu waktu maranéhna (Yesaya) nganyahokeun pangalamanana anu geus ruksak, sarta satuluyna dimurnikeun ku bara anu dicokot tina altar. Sister White ngawartosan ka urang yén bara tina altar téh ngagambarkeun pemurnian, nanging pemurnian téh saukur naon anu kajadian ku sabab bara éta noel biwir Yesaya.

“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

“Bara hurung téh ngalambangkeun panyucian. Lamun éta noél biwir, moal aya kecap anu najis bakal kaluar ti dinya. Bara hurung ogé ngalambangkeun kakuatan tina usaha-usaha para palayan Gusti.” Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Batubara” ti altar anu dialungkeun ka bumi dina poé-poé panungtungan téh nyaéta batubara anu dialungkeun ka bumi nalika segel katujuh, nyaéta segel anu pamungkas, dibuka dina lima ayat kahiji tina Wahyu pasal dalapan. Yesaya, ku kituna ogé anu saratus opat puluh opat rébu, disucikeun ku batubara anu nyabak biwir maranéhna, tapi “batubara” éta téh hiji pesen. Éta nyabak biwir maranéhna nalika maranéhna nyokot kitab éta tina leungeun malaikat sarta ngahakanana.

Sanctify them through thy truth: thy word is truth. John 17:17.

Sucikeun maranéhna ku kayaktian-Na: pangandika-Na teh kayaktian. Yohanes 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Jalma anu “mulih” tuluy jadi sesa (sésa nu kari) digambarkeun minangka tangkal oak jeung tangkal teal, sarta sakumaha Kristus geus “ngajénan tangkal ku sipat moral, sarta ngajadikeun éta panarjamah bebeneran ilahi,” tangkal-tangkal dina Yesaya miboga “sipat moral” dina dirina, sakumaha dilambangkeun ku “zatna.” Zat éta tetep aya dina tangkal-tangkal éta, sanajan jalma-jalma anu ngan ukur daun pangakuan wungkul dipiceun. “Bibit suci” téh nya éta “zat” éta, sarta Kristus téh “bibit suci” dina nubuat. Tangkal-tangkal anu digambarkeun minangka sesa, kitu deui ku Yesaya sorangan dina pasal genep, ngagambarkeun manusa, ku kituna ngagambarkeun kamanusaan; sedengkeun bibit suci ngagambarkeun kaallahan. Ku kituna, Yesaya genep nandakeun panyucian Adventisme ti 9/11 nepi ka hukum Minggu, sarta rinci-rinci anu disumbangkeun ku Yesaya kana sajarah nubuatan éta sadayana digambarkeun ku pananyana, “dugi ka iraha?” Pikeun Yesaya, jawaban kana “dugi ka iraha?” téh ti 9/11 nepi ka hukum Minggu.

How Long? 1840–1844

Sabaraha Lila? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

Tanggal 11 Agustus 1840 ngalambangkeun 9/11, sarta dina sajarah nubuat ti 11 Agustus 1840 nepi ka 22 Oktober 1844 lumangsung perang di Gunung Karmel antara Elia jeung para nabi Isebel. Ahirna, para nabi Baal kabuktian minangka nabi palsu sarta dihukum pati ku Elia, tapi dina pisan awal papadéan éta Elia nanya, “dugi ka iraha” maranéh ngadadak eureun di antara dua pamadegan.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

Geus Élia sumping ka sakumna rahayat, tuluy ngandika, “Nepi ka iraha maraneh rék terus ragu antara dua pamadegan? Lamun PANGERAN teh Allah, turutlah ka Anjeunna; tapi lamun Baal, turutlah ka anjeunna.” Ari rahayat henteu ngawalon anjeunna saperkawis ogé. Tuluy Élia ngandika deui ka rahayat, “Kuring, ngan kuring sorangan, anu masih kénéh kari jadi nabi PANGERAN; ari nabi-nabi Baal aya opat ratus lima puluh urang.” 1 Raja-raja 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Elia aya dina 11 Agustus 1840; nanyakeun ka generasi éta naha pekabaran Millerite téh leres atawa palsu? Ieu téh pesen anu séjén ka Laodikea, sakumaha Yesaya genep.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Rébuan jalma dipingpin pikeun narima bebeneran anu diwawarkeun ku William Miller, sarta abdi-abdi Allah dihudangkeun dina sumanget jeung kakawasaan Elia pikeun ngawartakeun éta amanat. Saperti Yohanes, nu miheulaan Yesus, maranéh anu ngawawarkeun amanat anu khidmat ieu ngarasa kapaksa pikeun neundeun kampak dina akar tangkal, sarta ngagero ka manusa supaya ngahasilkeun buah-buah anu pantes pikeun tobat. Kasaksian maranéhna dipaparin pikeun ngahudangkeun sarta mangaruhan gereja-gereja kalayan kacida kuatna, sarta némbongkeun tabiat maranéhna anu sajati. Jeung nalika panggeuing anu khidmat pikeun ngungsi tina murka anu bakal datang dikumandangkan, loba anu ngahiji jeung gereja-gereja narima amanat panyageur; maranéhna ningali kamurtadanana, sarta ku cimata tobat anu pait jeung kanyeri jiwa anu jero, maranéhna ngahinakeun diri di payuneun Allah. Jeung nalika Roh Allah maparin panyicingan-Na kana maranéhna, maranéhna nulungan ngaguar sora ieu, ‘Sieun ka Allah, sarta pasrahkeun kamulyaan ka Anjeunna; sabab jam pangadilan-Na geus datang.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Dina sajarah pangujian taun 1840 nepi ka 1844, jalma-jalma Protestan anu nampik amanat Élia jadi putri-putri Roma sarta nyerahkeun jubah Protestanisme ka Adventisme Millerit. Ku Yesaya jeung Élia, urang boga dua saksi anu méré kasaksian kana kanyataan yén patalékan “sabaraha lilana” téh mangrupakeun lambang tina sajarah anu dimimitian dina 9/11 jeung ditungtungan ku hukum Minggu. Dina sajarah Millerit, 11 Agustus 1840 sajajar jeung 9/11, sarta 22 Oktober 1844 sajajar jeung hukum Minggu. Nalika seuneu turun ti sawarga sarta meakkeun kurban Élia, dua belas batu éta sadayana kasinari babarengan jeung kurban éta, ku kituna nandaan saratus opat puluh opat rébu minangka hiji panji anu digambarkeun minangka batu-batu anu kasinari. Saterusna para nabi palsu dipaéhan ku Élia, sakumaha Amérika Sarikat, nabi palsu éta, dipaéhan salaku karajaan kagenep dina hukum Minggu.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Yesaya genep nekenkeun hiji prosés pangwujudan, panyucian, jeung pamurnian di antara umat Allah ti 9/11 nepi ka hukum Minggu. Elia keur nyanghareupan sikep Laodikea umat Allah, tapi ogé méré bukti pikeun ngabédakeun antara nabi anu sajati jeung nabi anu palsu, sarta ku kituna antara amanat anu sajati atawa anu palsu. Ku sabab kitu, dimimitian ti 11 Agustus 1840 jeung ditungtungan dina 22 Oktober 1844, hiji ujian nubuat didatangkan ka kaum Protestan dina mangsa Sardis, sarta sakumaha seuneu di Gunung Karmel ngahasilkeun pamisahan jadi dua golongan, dua golongan ogé dinyatakeun dina taun 1844. Hiji golongan dina prosés ujian éta nyaéta umat perjangjian anu baris geura jadi “baheula,” sarta golongan séjénna nyaéta Adventisme Millerite anu ku Allah bakal diasupkeun kana perjangjian dina 22 Oktober 1844. Mangsa ujian jeung pamisahan éta téh carita kebon anggur, sabab Adventisme Millerite dipintonkeun minangka nabi anu sajati dina titik anu sarua nalika Protestantisme Sardis mimiti ngalaksanakeun peranna minangka Protestantisme murtad. Sakumaha nabi-nabi Baal dibuka kedokna minangka palsu, kitu ogé umat perjangjian baheula dibuka kedokna tuluy diidéntifikasi ku kaum Millerite minangka anak awéwé Roma. Carita Gunung Karmel, kitu deui panggenepan sajarah éta dina jaman kaum Millerite, méré saksi kadua ka Yesaya genep yén patalékan, “dugi ka iraha,” mangrupakeun lambang tina kurun waktu ti 9/11 nepi ka hukum Minggu.

“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

“‘PANGERAN Allahna Ibrahim, Ishak, jeung Israil,’ ceuk pamundut nabi, ‘mugi kapayunna kanyahoan dina poe ieu yen Gusti teh Allah di Israil, jeung yen abdi teh abdi Gusti, sarta yen sagala ieu ku abdi dipigawé nurutkeun kana pangandika Gusti. Dangukeun abdi, nun PANGERAN, dangukeun abdi, supaya ieu umat nyaho yen Gusti teh PANGERAN Allah, sarta yen Gusti parantos mulangkeun deui hate maranehna ka Gusti.’”

“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

“Jempling, beurat ku kaagunganana nu ngageterkeun, nyampak ka saréréa. Para imam Baal ngageter ku kasieunan. Ku lantaran nyaraho kana kalepatanana, maranéhna ngadagoan hukuman anu geuwat tumiba.”

“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

“Can lila geus réngsé do’a Nabi Éliyah bérés, seuneu api, lir kilat nu caang ngagurilap, turun ti sawarga kana altar nu geus ditegakkeun, ngaduruk kurban, ngelak cai nu aya dina solokan, malah nepi ka meakkeun batu-batu altar éta. Caangna seuneu nu hurung ngageleger téh nyaangan gunung sarta matak nyilaukeun panon jalma réa. Di lebak-lebak handap, tempat loba jalma keur nengetan kalayan kahariwang nu ngagantung kana sagala lampah jalma-jalma nu aya di luhur, turunna seuneu éta katémbong écés, sarta maranéhna kabéh kagét ku éta paningal. Eta téh nyarupaan tihang seuneu nu di Laut Beureum misahkeun urang Israil ti pasukan urang Mesir.

“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

“Jalma-jalma di gunung éta sujud nyembah kalayan pinuh ku kasieunan ka Allah anu teu katingali. Maranéhna teu wani neraskeun nenjo seuneu anu dikirim ti Sawarga. Maranéhna sieun yén dirina sorangan bakal tumpur ku éta seuneu; sarta, sanggeus kasadarkeun ku kawajiban maranéhna pikeun ngaku Allahna Elia minangka Allah karuhun maranéhna, anu pantes dipiunjuk kasatiaan, maranéhna ngagero babarengan saolah-olah ku hiji sora, ‘PANGERAN, Mantenna téh Allah; PANGERAN, Mantenna téh Allah.’ Kalawan écés anu matak ngageunjleungkeun, éta sora ngagema di sakuliah gunung jeung mantul ka dataran di handapna. Tungtungna Israil hudang, henteu deui kagelabuh, sarta tobat. Tungtungna éta bangsa ningali sabaraha gedéna maranéhna geus ngahinakeun Allah. Sipat ibadah ka Baal, sabanding jeung pangbakti anu lumrah ditungtut ku Allah anu sajati, kaciri pinuh. Jalma-jalma ngakuan kaadilan jeung rahmat Allah dina nahan ibun jeung hujan nepi ka maranéhna dibawa pikeun ngaku asmana. Ayeuna maranéhna geus siap pikeun ngaku yén Allahna Elia téh ngungkulan sagala brahala.” Prophets and Kings, 153.

How Long? Moses

Sabaraha lami? Musa

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Mimitina kalina patalékan simbolis, “sabaraha lila,” diangkat dina Firman nubuat téh aya dina bala anu kadalapan anu tumiba ka urang Mesir dina jaman Musa. Bala anu kadalapan téh nyaéta “walang” (lambang Islam) anu didatangan ku “angin ti wétan” (lambang Islam).

And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

Tuluy Musa jeung Harun sumping ka payuneun Firaun, tuluy maranehna nyarios ka anjeunna, “Kieu timbalan PANGERAN, Allah urang Ibrani: Nepi ka iraha maneh embung ngarendahkeun diri di payuneun Kami? Leupaskeun umat Kami, supaya maranehna ngabakti ka Kami. Sabab lamun maneh tetep nolak ngaleupaskeun umat Kami, tingali, isukan Kami rek mawa balaréa walang kana wewengkon maneh. Jeung eta bakal nutupan beungeut bumi, nepi ka bumi moal katempo deui; sarta eta bakal ngahakan sesa anu salamet, anu masih nyésa keur maneh sanggeus hujan es, sarta bakal ngahakan unggal tangkal anu tumuwuh keur maneh ti kebon. Jeung eta bakal ngeusian imah maneh, jeung imah sakabeh abdi-abdi maneh, jeung imah sakabeh urang Mesir; anu can kungsi katingali ku karuhun maneh, boh ku karuhunna deui, ti mimiti maranehna aya di bumi nepi ka poé ieu.” Tuluy anjeunna malik, sarta kaluar ti payuneun Firaun.

And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

Tuluy-tuluy para abdi Fir’aun nyarios ka anjeunna, “Nepi ka iraha ieu lalaki bakal jadi jebakan pikeun urang? Leupaskeun éta jalma-jalma, sangkan maranéhna ngabakti ka PANGERAN Allah maranéhna. Naha can kénéh anjeun terang yén Mesir geus binasa?”

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

Musa jeung Harun dibawa deui ka hareupeun Firaun; tuluy anjeunna ngandika ka maranéhna, “Maranéh indit, ngawula ka PANGERAN Allah maranéh; tapi saha-saha baé anu baris indit?”

And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

Tuluy Musa, “Kami baris indit jeung nu ngora jeung nu kolot, jeung anak lalaki jeung anak awéwé kami; kami baris indit mawa ingon-ingon domba jeung sapi kami, sabab kami wajib ngayakeun hiji pésta pikeun PANGERAN.”

And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

Tuluy anjeunna ngalahir ka maranéhna, “Mugia PANGERAN nyarengan ka maranéh sakumaha sim kuring ngantep maranéh indit, jeung anak-anak maranéh; awas maranéh, sabab kajahatan aya di hareupeun maranéh. Teu kitu; ayeuna indit wéh maranéh anu lalaki, jeung ngabakti ka PANGERAN; sabab éta anu dipikahayang ku maranéh.” Tuluy maranéhna diusir kaluar ti payuneun Firaun.

And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Jeung PANGERAN ngandika ka Musa, “Acungkeun leungeun maneh ka luhur tanah Mesir pikeun balalang, supaya maranéhna naék ka tanah Mesir sarta ngahakan sagala tutuwuhan di tanah éta, nya éta sakabéh anu kari ku hujan és.” Tuluy Musa ngacungkeun tongkatna ka luhur tanah Mesir, sarta PANGERAN ngadatangkeun angin ti wetan ka éta tanah sapoé jeput sapeuting; sarta nalika geus isuk, angin ti wetan éta mawa balalang. Balalang téh naék ngaliput sakuliah tanah Mesir, sarta mararanggeuy di sakabéh wewengkon Mesir; kacida pikasieuneunana; saméméhna can kungsi aya balalang saperti maranéhna, sarta sanggeusna ogé moal aya deui anu saperti kitu. Sabab maranéhna nutupan beungeut sakuliah bumi, nepi ka tanah jadi poék; sarta maranéhna ngahakan sagala tutuwuhan di tanah éta, jeung sakabéh buah tatangkalan anu kari ku hujan és; nepi ka teu kari hiji-hijina ogé nu héjo, boh dina tatangkalan boh dina tutuwuhan di tegalan, di sakuliah tanah Mesir.

Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

Geus Firaun buru-buru ngagero Musa jeung Harun; tuluy saur anjeunna, “Kaula parantos dosa ka PANGERAN, Allah maraneh, sareng ka maraneh. Ku sabab kitu ayeuna, hampura, abdi nyuhunkeun, dosa kaula ieu ngan sakali ieu waé, sareng panyuhunkeun ka PANGERAN, Allah maraneh, supados Anjeunna nyabut ti kaula pati ieu waé.” Tuluy anjeunna kaluar ti payuneun Firaun, teras nyuhunkeun ka PANGERAN. Jeung PANGERAN ngabalikkeun angin kulon anu kacida kuatna, anu ngangkut belalang-belalang éta sarta ngalungkeunana ka Laut Beureum; teu aya nyésa sanajan hiji belalang ogé di sakuliah wewengkon Mesir. Exodus 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Mimiti “PANGERAN Allahna urang Ibrani” naros, “Nepi ka iraha maneh embung ngarendahkeun diri di payuneun Kami?” tuluy sanggeus éta para abdina Firaun naros deui ka Firaun, “Nepi ka iraha ieu jelema bakal jadi jerat pikeun urang?” Patarosan éta diajukeun dina mangsa bala ka dalapan, anu sajajar jeung 9/11 ku sababaraha alesan. Bala ka sapuluh nyaéta maehanna anak cikal, anu sajajar jeung salib sarta diteruskeun ku kuciwa di sisi Laut Beureum, anu ku inspirasi disajajarkeun jeung kuciwana para murid dina waktu salib, anu sajajar jeung Kuciwa Agung urang Millerit dina taun 1844. Tilu saksi éta sadayana sajajar jeung undang-undang Minggu. Bala ka sapuluh nyaéta undang-undang Minggu, sarta dua bala saméméhna, bala ka dalapan mawa “belalang” ku hiji “angin wetan.” “Belalang” éta ngeusian sakuliah bumi, sakumaha Islam ayeuna keur ngoyagkeun sakuliah dunya lantaran geus nyebarkeun poékna ngaliwatan imigrasi anu dipaksakeun. Ngaran Latin “belalang gurun” nyaéta “locusta migratoria,” anu ngawakilan sumebarna Islam ngaliwatan imigrasi anu ditipologikeun dina dunya alamiah minangka migrasi.

The ninth plague was a darkness that could be felt.

Wabah kasalapan nya éta poék anu bisa karasa.

And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

Sarta PANGERAN ngandika marang Musa, “Acungna tanganmu menyang langit, supaya ana pepeteng ing tanah Mesir, yaiku pepeteng kang bisa dirasakake.” Banjur Musa ngacungake tangane menyang langit; lan ana pepeteng kenthel ing saindenging tanah Mesir lawase telung dina. Wong-wong padha ora bisa padha sesawangan, lan ora ana siji bae kang metu saka panggonane lawase telung dina; nanging sakehe bani Israel padha nduweni pepadhang ana ing padunungane. Pangentasan 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “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.”

Dina perlambang “dugi ka iraha” anu dilambangkeun ku Gunung Karmel jeung Élia aya hiji bédana anu dinyatakeun nalika seuneu turun ti sawarga. Allahna Élia ngalakukeun naon anu teu bisa dipigawé ku Baal. Dina sajarah Millerite, bédana éta dijieun antara Protestantisme Sardis anu geus murag jeung Adventisme Millerite. Dina perkara Musa, bédana éta nyaéta poék atawa caang. Aya caang di imah-imah urang Ibrani. Yesaya salajengna ngabéjaan ka urang yén jalma-jalma anu teu boga caang dina garis Musa, anu ogé maranéhanana anu dibinasakeun ku Élia, jeung anu kaleungitan jubah Protestantisme dina mangsa Millerite, nyaéta hiji “umat” anu “saéstuna ngadéngé, tapi henteu ngartos; jeung saéstuna ningali,” “tapi henteu nyarima.” Tuluy aya hiji pangandika ngeunaan umat ieu anu nyebutkeun, “Jieun hate umat ieu jadi gajih, jeung beuratkeun ceulina, sarta peureumkeun panonna; supaya maranéhanana ulah ningali ku panonna, jeung ulah ngadéngé ku ceulina, jeung ulah ngartos ku haténa, tuluy maranéhanana tobat, sarta cageur.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Daék ngalakukeun éta pagawéan, tapi kakeueum ku pancén pikeun ngawawar ka jalma-jalma anu moal ngadéngé, Yesaya “teras ngandika,” “Gusti, dugi ka iraha?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Tilu anu pamungkas tina sapuluh bala Mesir méré kasaksian ngeunaan tilu léngkah ti 9/11 nepi ka hukum Minggu. Dina 11 Agustus 1840 pekabaran malaikat kahiji dikuatkeun, sarta dina 19 April 1844 malaikat kadua sumping sarta dikuatkeun dina Exeter Camp Meeting tanggal 12–17 Agustus, sarta malaikat katilu sumping dina 22 Oktober 1844. Malaikat katilu sajajar jeung hukum Minggu, ku kituna ngaidentipikasi hiji prosés tilu léngkah, sabab moal aya anu katilu lamun teu aya anu kahiji jeung anu kadua.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Pesen anu kahiji jeung anu kadua dipasihkeun dina taun 1843 jeung 1844, sarta ayeuna urang aya dina pangwawaran pesen anu katilu; tapi katilu-titluna pesen éta masih kénéh kudu diwawarkeun. Ayeuna ogé sarua pentingna saperti iraha waé saméméhna yén éta kudu diulang deui ka jalma-jalma anu keur neangan bebeneran. Ku kalam jeung ku sora urang kudu ngagedurkeun pangwawaran éta, némbongkeun runtuyanana, jeung panerapan nubuat-nubuat anu mawa urang ka pesen malaikat anu katilu. Teu mungkin aya anu katilu lamun teu aya anu kahiji jeung anu kadua. Pesen-pesen ieu kudu urang nepikeun ka dunya ngaliwatan publikasi-publikasi, dina khotbah-khotbah, bari némbongkeun dina garis sajarah nubuat hal-hal anu geus kajadian jeung hal-hal anu bakal kajadian.” Selected Messages, book 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Bala kasapuluh di Mesir ku ilham geus dipaluyukeun jeung salib katut kuciwa nu saterusna patalina jeung éta. Ku kituna, bala kasapuluh téh mangrupa talatah katilu, anu ku kabutuhan nubuat kudu didahului ku talatah kahiji jeung kadua. Dina 9/11 Pangeran nanya ka Firaun, “dugi ka iraha,” sarta langsung sanggeus éta para abdi Firaun ogé nanya, “dugi ka iraha.” Sanggeus Musa nepikeun patalékan Allah, “dugi ka iraha,” ka Firaun, sarta pas saméméh para abdi ngulang patalékan Musa ka Firaun, Musa nandaan hiji titik balik kieu, “manehna malik, tuluy kaluar ti payuneun Firaun.” Exodus 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 téh mangrupa titik balik profétik, anu dipratandakeun ku nalika Musa ngadatangkeun bala belalang anu datangna ku angin ti wetan.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung garéja. Dina pangersa Allah, nalika rupa-rupa krisis ieu datang, cahaya pikeun waktu éta dipaparin.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Wabah saterusna ngahasilkeun poék atawa caang gumantung kana golongan mana maranéhna aya. 9/11 téh hiji “titik balik dina sajarah bangsa-bangsa jeung garéja.” Dina waktos éta umat Allah dipanggil supaya mulang sarta leumpang dina jalan-jalan baheula, tapi maranéhna nampik leumpang di dinya jeung henteu nguping kana sora tarompét. Hiji pamisahan antara poék jeung caang kacumponan sanggeus Élia, sarta Musa naros, “dugi ka iraha?” Anjeunna salajengna nyatakeun dina petikan éta:

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung garéja. Dina pamingpinan Allah, nalika rupa-rupa krisis ieu datang, cahaya pikeun mangsa éta dipaparinkeun. Lamun éta ditarima, aya kamajuan rohani; lamun ditampik, kamunduran rohani jeung karuksakan nurani bakal nuturkeun.” Bible Echo, 26 Agustus 1895.

We will continue the subject of “how long” in the next article.

Urang baris nuluykeun jejer “sabaraha lila” dina artikel salajengna.

“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

Dina bulan Méi 1842, hiji Konperénsi Umum dihimpun di Boston, Massachusetts. Dina bubuka pasamoan ieu, Sadérék Charles Fitch jeung Apollos Hale, ti Haverhill, ngawanohkeun nubuat-nubuat gambar ti Daniel jeung Yohanes, anu ku maranéhna geus digambar dina lawon, kalawan angka-angka nubuat, némbongkeun kacumponanana. Sadérék Fitch, dina nerangkeun tina baganna di hareupeun Konperénsi, nyebutkeun yén, nalika nalungtik nubuat-nubuat ieu, anjeunna kungsi mikir yén lamun anjeunna bisa ngaluarkeun hiji hal nu sarupa jeung anu dipidangkeun di dieu, éta bakal nyederhanakeun éta perkara sarta ngajadikeun éta leuwih gampang pikeun anjeunna nampilkeunana ka hadirin. Di dieu aya leuwih cahaya dina jalan urang. Sadérék-sadérék ieu keur ngalakonan naon anu ku PANGERAN geus ditémbongkeun ka Habakuk dina tetenjoanana 2.468 taun saméméhna, pokna, “Tulis éta tetenjoan, sarta jadikeun écés dina papan-papan, supaya anu macana bisa lumpat. Sabab éta tetenjoan téh masih keur hiji waktu anu geus ditangtukeun.” Habakuk 2:2.

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Sanggeus sawatara pedaran ngeunaan perkara éta, diputuskeun ku sora bulat sangkan tilu ratus bagan anu sarupa jeung ieu dicitak ku cara litografi, anu teu lila tuluy dilaksanakeun. Éta disebut ‘bagan 43.’ Ieu hiji Konperénsi anu kacida pentingna.” The Autobiography of Joseph Bates, 263.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Kuring geus ningali yén bagan 1843 téh dipingpin ku panangan Gusti, sarta éta henteu kudu dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu bisa ningali éta, dugi panangan-Na dipiceun.” Early Writings, 74.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

“Ieu téh kasaksian nu ngahiji ti para dosén jeung koran-koran Advent Kadua, nalika nangtung dina ‘iman asli,’ yén medalna bagan éta mangrupa kacumponan tina Habakkuk 2:2, 3. Upami bagan éta mangrupa hiji perkara nubuat (jeung jalma-jalma anu mungkir kana éta ninggalkeun iman asli), mangka nuturkeun yén BC 457 téh taun anu kudu dijadikeun pangkal pikeun ngitung 2300 poé. Perlu pisan yén 1843 kudu jadi waktos anu mimiti diterbitkeun, supaya ‘eta tetenjoan’ ‘ngalieuk heula,’ atawa supaya aya hiji mangsa nungguan, anu dina éta rombongan parawan kudu ngalenggak jeung sare dina perkara agung ngeunaan waktos, pas saméméh maranéhna kudu dihudangkeun ku Pagerieun Tengah Peuting.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.