I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Kuring geus nepi ka hiji titik dina bubuka ieu kana kitab Yoel pikeun sakeudeung nyindekkeun sawatara hal tina dalapan tulisan kahiji sarta nangtukeun naon anu sakuduna urang antisipasi tina kitab Yoel ayeuna sanggeus urang mimitian ngulikna kalayan leuwih langsung, tuluy tangtu naon patalina éta jeung peperangan di Raphia jeung Panium dina Daniel 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Urang geus méré tekenan kana lagu kebon anggur, sabab sacara nubuat “pangalaman” dilambangkeun ku hiji “lagu.” Salah sahiji ciri tina saratus opat puluh opat rebu nyaéta maranéhna nyanyi lagu Musa jeung Anak Domba, anu saukur mangrupa cara Yohanes pikeun ngagambarkeun lagu kebon anggur Yesaya. Unggal nabi utama ngamimitian kitabna ku panghukuman-panghukuman ngalawan Israil ku sabab pambrontakan maranéhna, atawa bisa disebut yén unggal nabi utama mimitina nyanyikeun lagu kebon anggur. Kuring nyatakeun yén lagu kebon anggur Yoel dina pasal kahiji téh salah sahiji panyingkepan anu pangpentingna ngeunaan lagu kebon anggur. Kuring teu bisa nyebutkeun naha kuring leres atawa henteu, tapi alesan kuring nyekel kayakinan ieu nyaéta yén hubungan-hubungan nubuat anu dilambangkeun sacara simbolis dina kitab Yoel katingalina mangrupa hiji konci, atawa meureun hiji as pikeun sababaraha jari-jari roda. Kasaksian Yoel lain waé nyambung jeung garis-garis sajajar séjénna, tapi katingalina ogé netepkeun hiji titik rujukan, utamana ngaliwatan perlambang kebon anggur anu diruksak dina pasal kahiji, sarta dua pasal salajengna ngaidéntifikasi boh mangsa pangujian gambar sato galak di Amérika Sarikat boh ogé mangsa pangujian gambar sato galak pikeun dunya. Jeung éta kabéh ditempatkeun dina kontéks hiji kebon anggur, sarta kebon anggur lain kebon anggur anu hirup—lamun teu meunang hujan.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Urang ogé geus merenahkeun tekenan kana jangka waktu nubuatan anu diwakilan ku lambang “sabaraha lila?” Kuring ngarasa perlu ngingetkeun urang kana prinsip anu geus ditetepkeun saméméhna ngeunaan “sabaraha lila” pikeun nempatkeun hiji tekenan kana “batu panutup” anu baheula téh, sarta ayeuna ogé mangrupakeun pondasi jeung batu juru. Kamekaran pinuh anu pamungkas tina amanat Midnite Cry anu ayeuna keur lumangsung téh nyaéta “batu panutup.” Dumasar kana pondasi-pondasi éta, batu panutup téh mangrupakeun permata-permata Miller anu ngagurilap sapuluh kali leuwih caang tibatan dina awalna.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Dumasar kana “padamelan-padamelan anu ajaib” ti Allah, batu panutupna nyaéta nalika umat-Na ngalih tina pangalaman Laodikea kana pangalaman Filadelfia, nya éta nalika umat éta jadi nu ka-8 anu asalna tina nu ka-7, sarta ogé nalika maranéhna ngalih tina garéja nu militén kana garéja nu triumfan. Ieu peralihan téh mangrupikeun batu panutup. Peralihan éta kajadian nalika umat Allah ngadangu jeung ningali pesen “batu panutup,” sarta éta jadi hal anu ajaib dina panon maranéhna. Pesen batu panutup téh mangrupa klimaksna, sabab éta ngahijikeun sakabéh bebeneran simbolis ngeunaan “batu panutup.” Pesen ngeunaan “tujuh kali” téh nyaéta batu pondasi Miller, sarta éta sakuduna janten batu panutup gerakan Millerite. Pentakosta téh batu panutup pikeun mangsa Pentakosta, sakumaha ogé Midang Cry téh batu panutup gerakan Millerite tina malaikat kahiji jeung kadua.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Salaku puncak atawa batu panutup tina mangsa 46 taun nalika Kristus ngadegkeun Bait Allah Millerite tina malaikat kahiji jeung kadua, éta batu panutup kedah jadi batu pondasi pikeun padamelan Kristus dina ngadegkeun Bait Allah saratus opat puluh opat rebu. Éta batu pondasi diteundeun dina taun 1844 minangka cahaya pikeun nyaangan jalan ka sawarga, sarta ku sabab éta umat Allah dina ahir dunya kudu mulang ka “jalan-jalan heubeul” supaya maranéhna manggihan katengtreman. Lamun jeung iraha maranéhna mulang ka sajarah para panaratas Millerite, maranéhna bakal manggihan yén amanat Midnite Cry téh mangrupa puncak tina sajarah pondasi. Midnite Cry éta hiji panyataan tina curahan Roh Suci. Nalika hiji jiwa mulang ka “jalan-jalan heubeul” sarta manggihan “cahaya caang” anu diteundeun dina awal atawa titik pondasi jalan éta, manéhna manggihan Midnite Cry, anu ku Yermia dihartikeun minangka “katengtreman.”

“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 anu dipasang di tukangeun maranéhna, di awal jalan éta, anu saur hiji malaikat ka kuring nyaéta ‘ceurik tengah peuting.’ Cahaya ieu nyorot sapanjang jalan éta, sarta maparin cahaya pikeun suku maranéhna, sangkan maranéhna ulah 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.” Christian Experience and Teachings of Ellen G. White, 57.

“Upami maranéhna nancebkeun panonna ka Yesus, anu aya pas hareupeun maranéhna, nungtun maranéhna ka eta kota, maranéhna aman. Tapi teu lila tuluy sawatara jadi cape, sarta ngomong yén kota téh masih kacida jauhna, padahal maranéhna nyangka geus semestina asup ka dinya ti heula. Tuluy Yesus nguatkeun haté maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngalambay ngaluhureun rombongan advent, tuluy maranéhna ngagorowok, ‘Alleluia!’ Nu séjén kalawan gagabah mungkir kana cahaya di tukangeun maranéhna, sarta nyebutkeun yén lain Allah anu geus mingpin maranéhna nepi ka sajauhna kitu. Cahaya di tukangeun maranéhna tuluy pareum, nepi ka suku maranéhna aya dina poek anu sampurna, sarta maranéhna titajong, leungit tetempoan kana tanda éta jeung kana Yesus, tuluy murag tina jalan ka handap, kana dunya poek jeung jahat anu aya di handap.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Batu panutup dina sajarah Millerit mangrupa batu pondasi pikeun sajarah saratus opat puluh opat rébu. Ti mimiti tilu malaikat dina taun 1798 nepi ka garéja anu meunang kameunangan dihudangkeun dina minuhan beberesih tempat suci dina hukum Minggu, jalanna dipaparin cahaya ku talatah Pekik Tengah Peuting, sabab éta misil téh nyaritakeun ngeunaan Adventisme, jeung kumaha Allah ngahudangkeun hiji umat pikeun sampurna ngagambarkeun tabiat-Na nalika waktu kasempetan pikeun umat manusa ditutup dina mangsa krisis hukum Minggu.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Di éta jalan, Yesus mingpin, sarta Anjeunna terus nyaangan éta jalan ku ngangkat panangan katuhu-Na anu mulya. Ku kituna aya cahaya anu caang dina awal éta jalan, jeung aya cahaya anu caang anu nungtun ka tungtung éta jalan. Yesus salaku Alfa jeung Omega ngagambarkeun tungtung ku awal, ku kituna cahaya dina dua tungtung éta jalan téh nyaéta amanat Panjerit Tengah Peuting.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Malaikat kahiji sumping dina taun 1798 sarta ngumumkeun yén jam pangadilan-Na geus sumping, “Saying … the hour of his judgment is come.” Jam pangadilan éta sumping dina taun 1798, sarta nalika éta dimimitian, nikah antara Kristus jeung pangantén anyar-Na—Adventisme Millerit Filadelfia—mimiti lumangsung. Kristus badé dinikahkeun dina 22 Oktober 1844, sarta ti taun 1798 nepi ka 1844 pangantén éta dipersiapkeun. Pangantén éta nya éta Filadelfia, sabab teu aya panghukuman kana pangantén Kristus, lantaran manéhna nyiapkeun dirina sorangan—manéhna murni. Pangumuman ngeunaan pangadilan téh mangrupa pangumuman ngeunaan perkawinan dina awalna dina taun 1798, anu ngahontal ahirna dina taun 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Cahaya dasar jeung cahaya batu puncak pikeun gerakan Millerit téh nyaéta pekabaran anu ngumumkeun perkawinan—pekabaran Seruan Tengah Peuting. Seruan Tengah Peuting éta mangrupa dasar jeung batu puncak tina sajarah malaikat kahiji jeung kadua, kitu deui sajarah Millerit; sarta batu puncak tina sajarah Millerit téh mangrupa batu dasar tina sajarah saratus opat puluh opat rébu, sakaligus ogé jadi batu puncakna. Pangwangunan Bait Allah réngsé nalika batu puncak diteundeun, sarta pagawean nempatkeun éta batu panungtungan anu “ajaib” dimimitian dina bulan Juli 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Aya rupa-rupa kacumponan nubuat anu baris ngawangun batu puncak, tapi batu puncak ogé ngalambangkeun klimaks hiji pekabaran. Pentakosta nya éta batu puncak tina pekabaran usum Pentakosta, sakumaha cahaya tina “tujuh kali” anu sumping ngaliwatan pan Hiram Edson dina taun 1856, nya éta batu puncak anu dipimaksad pikeun pekabaran Miller, sabab bebeneran dasar anu pangheulana kapanggih ku Miller nya éta “tujuh kali.” Dina taun 1856, nolak cahaya anyar tina bebeneran batu puncak sarua hartina jeung milih paéh di padang gurun Laodikea, sakumaha Israil baheula geus ngalampahkeunana salila opat puluh taun. Ieu nandakeun Juli 2023 minangka 1856, titik balik ti Filadelfia ka Laodikea dina sajarah Millerite sarta pangbalikan ti Laodikea ka Filadelfia dina sajarah saratus opat puluh opat rébu. Kristus henteu nikah ka awéwé anu teu murni dina taun 1844, sabab manéhna téh Filadelfia, sarta Anjeunna baris nikah ka pangantén awéwé ti Filadelfia dina hukum Minggu. Tapi heula manéhna kudu nyiapkeun dirina. Naha anjeun geus siap?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Ulah sieun, he eh domba-domba leutik; sabab ku kersaning Rama maraneh anu hade, maranehna dibere Karajaan. Lukas 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Dina tanggal 22 Oktober 1844, Gusti nikah ka pangantén anu ku Anjeunna geus dipasrahkeun sangkan nuturkeun Anjeunna kana sajarah malaikat katilu, jeung sagala hal anu diwakilan ku malaikat katilu, tapi dina taun 1863 sajarah malaikat katilu dialihkeun ka padang gurun Laodikia. Sajarah ti 1844 nepi ka 1863 ngawakilan mangsa malaikat katilu, ku kituna méré hiji gambaran ngeunaan parawan-parawan bodo dina mangsa panyegelan saratus opat puluh opat rébu. Eta parawan-parawan téh gandum jeung jukut duri anu keur dipisahkeun ku amanat-amanat anu dilambangkeun ku malaikat—sabab anu ngalakukeun pagawean misahkeun téh nya éta para malaikat.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

“Satuluyna sim kuring ningali malaikat anu katilu. Malaikat nu ngiringan ka sim kuring ngadawuh, ‘Pikasieuneun padamelanana. Matak ngageter misina. Anjeunna téh malaikat anu bakal milih gandum ti antara lalangsana, sarta ngasegel, atawa meungkeut, gandum éta pikeun lumbung sawarga. Ieu hal-hal sakuduna ngarebut sakabéh pikiran, sakabéh paniten.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Tilu amanat malaikat dina Wahyu opat welas téh mangrupa amanat hujan ahir anu misahkeun jeung ngahijikeun dua golongan.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Ka Yohanes dibuka pamandangan-pamandangan anu jero tur ngageterkeun hate ngeunaan pangalaman garéja. Anjeunna ningali kaayaan, bahaya, pasaliaan, jeung ahirna pangleupasan umat Allah. Anjeunna nyatet amanat-amanat panungtungan anu baris ngaasakeun panén bumi, boh jadi beungkeutan gandum pikeun leuit sawarga, boh jadi beungkeutan suluh pikeun seuneu karuksakan. Perkara-perkara anu kacida ageng pentingna dipedalkeun ka anjeunna, utamana pikeun garéja panungtungan, supaya maranéhanana anu kudu malik ti kasasaran ka bebeneran meunang pangajaran ngeunaan bahaya-bahaya jeung pasaliaan-pasaliaan anu aya di hareupeun maranéhna. Taya saurang ogé anu kudu tetep dina poék ngeunaan naon anu bakal tumiba ka bumi.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Éta téh “kecap-kecap kayaktian” anu dina ieu generasi jadi “amanat-amanat panutup anu kudu ngamatangkeun panén,” sarta anu misahkeun dua golongan. Pagawean éta ogé mangrupa pagawean “jalma nu mawa sikat kokotor” tina impian Miller.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Anu kipas-Na aya dina panangan-Na, sarta Anjeunna baris ngabersihan lanté pangirikan-Na nepi ka tuntas, jeung ngumpulkeun gandum-Na ka jero lumbung.’ Mateus 3:12. Ieu téh salah sahiji mangsa panyucian. Ku kecap-kecap bebeneran, sekam keur dipisahkeun tina gandum. Ku sabab maranéhna teuing sombong jeung ngarasa bener sorangan nepi ka henteu narima pangbeneran, teuing nyaah ka dunya nepi ka henteu daék narima hirup handap asor, loba anu ngajauhan Yesus. Loba kénéh anu nepi ka ayeuna ngalakonan hal anu sarua. Jiwa-jiwa keur diuji ayeuna, sakumaha murid-murid éta diuji di sinagoga di Kapernaum. Nalika bebeneran ditepikeun nepi ka kana haté, maranéhna ningali yén kahirupan maranéhna henteu saluyu jeung pangersa Allah. Maranéhna ningali perluna robah sagemblengna dina diri sorangan; tapi maranéhna henteu daék ngalakonan pagawean anu merlukeun panolakan diri. Ku sabab éta maranéhna ambek nalika dosa-dosana kabuka. Maranéhna indit bari kasigeung, sakumaha murid-murid ninggalkeun Yesus, bari ngagerendeng, ‘Ieu omongan hésé; saha anu sanggup ngadéngékeunana?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Dimimitian ti kuciwa anu gedé taun 1844, tanda-tanda jalan jeung kajadian-kajadian nepi ka 1863 ngagambarkeun sajarah 9/11 nepi ka hukum Minggu. Naha 1844 téh 9/11, saur anjeun?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Tulisan Sister White écés yén malaikat katilu sumping dina 22 Oktober 1844, tapi ogé sumping dina taun 1888 anu ngalambangkeun 9/11. Nu leuwih penting, sakabéh para nabi ngasingkeun sajarah 9/11 éta pisan nepi ka hukum Minggu, ku kituna ieu lain kasaksian dua atawa tilu, tapi kasaksian ngahiji tina unggal saksi tina Firman Allah yén 9/11 nepi ka hukum Minggu téh mangsa di mana “the effect of every vision” kahontal.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Sajarah datangna jeung kacindekan malaikat katilu téh ti taun 1844 nepi ka 1863, sarta ngawakilan mangsa padamelan Allah anu ajaib ti 9/11 dugi ka hukum Minggu. Sajarah éta ogé diwakilan ku 1840 nepi ka 1844, sarta dina garis éta 1840 téh alfa jeung 1844 téh omega. Dina garis 1844 nepi ka 1863, 1844 téh alfa jeung 1863 téh omega. 1844 téh sakaligus alfa jeung omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Salib éta saluyu jeung 1844, sarta Alfa jeung Omega ngocorkeun getih-Na dina salib. Ti 9/11 (1840) urang manggihan Wahyu sapuluh nempatkeun sajarah anu dimimitian ku Yohanes ngadahar kitab leutik dina 1840, tuluy kuciwa dina beuteungna dina 1844. Ngadahar téh mangrupa awal; beuteung nandaan ahir. Ayat panungtungan tina pasal sapuluh ngagambarkeun sajarah éta keur diulang deui dina sajarah saratus opat puluh opat rébu.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

Tuluy sim kuring nyandak kitab leutik éta tina panangan malaikat, tuluy didahar nepi ka béak; jeung éta karasa amis sapertos madu dina sungut sim kuring: sarta sanggeus sim kuring ngahakan éta, beuteung sim kuring jadi pait. Tuluy anjeunna ngandika ka sim kuring, “Anjeun kudu ngaramal deui di payuneun loba bangsa, jeung umat, jeung basa-basa, jeung raja-raja.” Wahyu 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Wahyu pasal sapuluh jeung Habakuk pasal dua ngagambarkeun dua pasal anu masihan kasaksian ngeunaan mangsa nubuat ti taun 1840 nepi ka 1844. Sajarah taun 1844 nepi ka 1863 dimimitian dina hiji patokan jalan kuciwa, tuluy disusul ku paburencay anu saterusna dituturkeun ku pangumpulan. Dina mangsa éta, sajarah nubuat ngeunaan dua papan Habakuk ngahontal panutupna nalika papan kadua dicitak dina taun 1849 sarta dipedalkeun ka mancanagara dina taun 1850. Mangsa papan-papan Habakuk téh ti bulan Méi 1842 nalika bagan 1843 dipedalkeun, jeung mangsa nubuat éta réngsé di tempat mimiti éta dimimitian, nya éta ku dipedalkeunnana salah sahiji tina dua papan Habakuk. Bagan 1843 téh alfa, sarta bagan 1850 téh omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Dina taun 1856 Hiram Edson nyerat runtuyan artikel anu ngangkat pamahaman William Miller ngeunaan “tujuh kali” ka tingkat anu anyar. Karya Edson éta mangrupa omega tina karya Miller, anu ngangkat bebeneran dasar Miller kana kalungguhan minangka batu puncak anu dimaksudkeun pikeun nguatkeun umat Allah. Cahaya Miller ngeunaan “tujuh kali” nya éta alfa, jeung cahaya Edson ngeunaan “tujuh kali” nya éta omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Dina taun 1863 gerakan éta robah jadi garéja anu tungtungna bakal ngahasilkeun hiji gerakan tina jero awakna sorangan, sarua jeung cara kaum Millerite kaluar ti kalangan Protestan, sarta sakumaha murid-murid kaluar tina Yudaisme kana Kristen, jeung sakumaha Yosua jeung Kaleb asalna ti umat perjangjian baheula anu geus ditangtukeun pikeun paéh di padang gurun.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Dina sajarah anu sarua kénéh, (1844 nepi ka 1863) tanduk Republik tina sato galak bumi keur ngalangkungan hiji perjuangan anu sajajar, anu ahirna ngabeledug jadi Perang Sipil, anu ku sakumna ahli sajarah disaluyuan ngahontal titik tengahna dina taun 1863 ku Proklamasi Emansipasi Lincoln. Lincoln ngalambangkeun présidén Republik anu kahiji, anu ngucapkeun sumpah kalungguhan kaprésidénan sanggeus présidén Démokrat anu panggoréngna dina sajarah nepi ka mangsa éta. Anjeunna saterusna dipaéhan. Sadaya ciri nubuat ieu, jeung anu séjénna, diulang deui ku présidén Republik anu pamungkas.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Ti taun 1844 nepi ka 1863 ngawengku hiji paburencay jeung panghimpunan. Taun 1863 ngagambarkeun hukum Minggu, ku kituna paburencay anu lumangsung dina 1844 téh hiji-hijina paburencay nepi ka 1863, nalika para Advent Hari Katujuh Laodikea dipaburencarkeun ka gurun Laodikea. Taun 1844 ngahasilkeun hiji paburencay jeung taun 1863 ngahasilkeun hiji paburencay, ku kituna mere kasaksian kana kanyataan yén sajarah éta mangrupa lambang nubuat anu geus diidéntifikasi, sabab éta dimimitian ku hiji paburencay alfa dina 1844 sarta ditungtungan ku hiji paburencay oméga dina 1863. Paburencay kahiji sumping dina 18 Juli 2020, sarta paburencay oméga anu pamungkas ditepikeun kacumponanana dina hukum Minggu.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Waktuna keur datang nalika urang bakal dipisahkeun jeung dipapencarkeun, jeung masing-masing urang kudu nangtung tanpa hak istiméwa pikeun ngahiji jeung jalma-jalma anu sarua berhargana dina iman; jeung kumaha aranjeun bisa nangtung lamun Allah henteu aya di sisi aranjeun, sarta aranjeun terang yén Mantenna nuju mingpin jeung nungtun aranjeun?” Review and Herald, 25 Maret 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Teu cukup lamun Allah ukur nangtung “di sisi anjeun,” anjeun ogé kudu “nyaho yén Mantenna keur mingpin jeung nungtun anjeun.” Kanyataan ieu mangrupa hiji perkara nubuat anu dilambangkeun ku rupa-rupa ungkara dumasar kana waktu nalika “maraneh bakal nyaho ka PANGERAN.”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Mangka maraneh bakal dahar kalawan loba, nepi ka wareg, sarta muji kana jenengan PANGERAN Allah maraneh, anu geus midamel perkara-perkara anu ajaib ka maraneh; jeung umat Kami moal kungsi era deui. Jeung maraneh bakal nyaho yen Kami aya di tengah-tengah Israil, jeung yen Kami teh PANGERAN Allah maraneh, teu aya deui lian ti eta; jeung umat Kami moal kungsi era deui. … Ku kituna maraneh bakal nyaho yen Kami teh PANGERAN Allah maraneh anu linggih di Sion, gunung Kami anu suci; tuluy Yerusalem bakal jadi suci, jeung moal aya deui jalma-jalma asing anu ngaliwatan eta. Joel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Nalika Yerusalem teh suci, manehna téh garéja anu jaya, sabab garéja anu keur tarung téh ditetepkeun minangka garéja anu diwangun ku gandum jeung jukut reujeung; sarta nalika “teu aya deui urang asing anu ngaliwat” “Yerusalem” “salalawasna,” umat Allah “bakal nyaho” “yén Mantenna nuju mingpin jeung nungtun.” Maranéhna nyaho, sabab maranéhna téh jalma-jalma anu geus ngalaksanakeun doa “tujuh kali,” anu ngawengku pangakuan yén Allah can mingpin anjeun nalika anjeun jadi Laodikea, tapi nalika anjeun robah jadi Filadelfia anjeun bakal nyaho “yén Mantenna nuju mingpin jeung nungtun” sarta yén Allah aya “di tengah-tengah Israil.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Paburencayan (kakecewaan) alpa tanggal 19 April jeung paburencayan (kakecewaan) omega tanggal 22 Oktober ditandaan ku terbitan resmi anu munggaran sanggeus kakecewaan gedé tanggal 22 Oktober. Pamedaran téh mangrupa tanda nabi dina sajarah Millerite jeung dina sajarah kenabian Amérika Serikat, ku sabab éta hal anu munggaran dipedar sacara resmi sanggeus 1844 mangrupakeun waymark tina sajarah éta, jeung waymark éta nandakeun hiji paburencayan.

1847—The Remnant Scattered Abroad

1847—Sésa-sésa Nu Tinggaleun nu Sumebar di Mana-mana

“A Word to the ‘Little Flock.’

“Hiji Pangandika pikeun ‘Domba Leutik.’”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“Artikel-artikel di handap ieu ditulis pikeun The Day-Dawn, anu geus diterbitkeun di Canandaigua, New York, ku O. R. L. Crosier. Tapi ku sabab éta surat kabar ayeuna henteu deui diterbitkeun, sarta ku sabab urang henteu nyaho naha éta bakal diterbitkeun deui, ku sawatara urang di Maine dianggap leuwih hadé lamun éta dipedalkeun dina wangun kieu. Sim kuring hoyong narik perhatian ‘domba leutik’ kana perkara-perkara anu moal lila deui bakal kajadian di ieu bumi....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

Nu maca tangtu parantos niténan yén tilu komunikasi tina kalam Nyi E. G. White parantos diasupkeun kana A Word to the “Little Flock.”...

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Komunikasi kadua ti Ibu White, nu kapanggih dina kaca 14–18, mangrupa carita ngeunaan panempoan kahijina kalayan judul, Ka Sésa Umat nu Sumebar di Mana-mana. Ieu ditulis dina tanggal 20 Désémber 1845, minangka surat pribadi ka Enoch Jacobs, sarta munggaran dipedalkeun ku nu narima éta surat dina The Day-Star tanggal 24 Januari 1846. Tuluy dina tanggal 6 April 1846, ieu dicitak deui dina wangun lembaran leupas ku James White jeung H. S. Gurney. Pernyataan sakumaha nembongan dina A Word to the ‘Little Flock,’ iwal ti parobahan éditorial leutik jeung tambihan rujukan Kitab Suci, sarua pisan jeung catetan lengkep ngeunaan panempoan éta sakumaha munggaran dicitak.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Taun 1844 nandaan datangna hiji malaikat jeung hiji kuciwa. Dina taun 1845, titingalian anu kahiji dituliskeun, sarta diterbitkeun dina taun 1846. Titingalian anu kahiji téh ditujulkeun ka “sésa anu sumebar ka mana-mana.” Kuring ragu yén nabi awéwé rumaja anu can kawin éta, waktu manéhna nuliskeun titingalian kahijina, nyaho yén salah sahiji ciri kenabian tina “sésa” nyaéta yén ku kabutuhan kenabian maranéhna kudu “sumebar ka mana-mana,” minangka salah sahiji ciri tina saratus opat puluh opat rébu. Dina taun 1846, kulawarga White nikah, ku kituna ngaganti ngaran tukang Ellen jadi White. Dina taun anu sarua, kulawarga White mimiti ngajaga Sabat poe katujuh. Dina taun 1846, perjangjian ditandaan geus diréngsékeun, perkawinan kenabian anu dimimitian dina taun 1844 dipurnakeun dina taun 1846, sarta dina taun 1847 terbitan resmi anu kahiji dicitak jeung dikirimkeun.

May, 1850

Mei, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“PAMACA ANU KASIH—Maksud sim kuring dina ieu ulasan nyaéta pikeun ngabuktikeun kasalahan ku cahaya bebeneran suci....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

Dina ngedalkeun ieu karya leutik ka kawanan anu sumebar, kuring geus ngalaksanakeun kawajiban ka maranéhna dina ieu hal, mugia Allah nambahan berkah-Na. Amin.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Publikasi ku James White nandakeun yén pamiarsana waktu éta masih mangrupa domba anu paburencay, tapi éta ogé mangrupa pambélaan kana Sabat poe katujuh. Ieu téh amanat malaikat katilu dina mangsa budakna ditilik tina pamahaman Adventisme Millerite ngeunaan Sabat jeung malaikat katilu. Ieu diterbitkeun dina taun anu sarua nalika bagan 1850 diterbitkeun, jeung duanana babarengan ngawakilan pangangkatna pasukan PANGERAN pikeun nyanghareupan krisis hukum Minggu anu geus ngadeukeutan. Isa salawasna ngagambarkeun tungtung ku permulaan, sarta jalma-jalma anu ngabéwarakeun amanat dina taun 1844 ku ngagunakeun bagan 1843, éta keur ngalambangkeun jalma-jalma anu engké bakal ngabéwarakeun amanat ku ngagunakeun bagan 1850. Dina awal période dua papan Habakuk, jalma-jalma keur ngawawarkeun amanat pikeun jamanna bareng jeung papan Habakuk, sarta dina taun 1850 James White keur nampilkeun amanat malaikat katilu babarengan jeung bagan 1850. Bagan éta dijieun ku Sadérék Nichols dina période waktu 1849, nyaéta mangsa nalika James jeung Ellen White cicing jeung Sadérék Nichols. James White aya patalina sacara langsung jeung produksi bagan 1850, sarta dina taun éta anjeunna mimiti ngawawarkeun amanat malaikat katilu.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“23 Séptémber, [1850] Gusti nunjukkeun ka sim kuring yén Anjeunna parantos ngalegaan panangan-Na pikeun kadua kalina guna mulangkeun sesa umat-Na, sarta yén sagala tarékah kudu dipalikeun dina mangsa pangumpulan ieu. Dina mangsa paburencayna, Israil geus dihantam jeung disabetak; nanging ayeuna dina mangsa pangumpulan, Allah bakal nyageurkeun sarta ngabebedag umat-Na. Dina mangsa paburencayna, tarékah anu dipigawé pikeun nyebarkeun bebeneran ngan saeutik pisan pangaruhna, ngan ngahasilkeun saeutik atawa taya nanaon; tapi dina mangsa pangumpulan, nalika Allah parantos netepkeun panangan-Na pikeun ngumpulkeun umat-Na, tarékah pikeun nyebarkeun bebeneran bakal ngahontal pangaruh anu dipiharep. Sadaya kudu ngahiji sarta pinuh ku sumanget dina ieu pagawéan. Sim kuring ningali yén matak éra lamun aya anu ngarujuk kana mangsa paburencayna pikeun dijadikeun conto anu ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah ayeuna henteu ngalakukeun leuwih loba pikeun urang tibatan anu dilakukeun-Na harita, Israil moal kungsi dikumpulkeun. Sakitu perluna bebeneran dipedalkeun dina hiji suratkabar, sakumaha ogé dikhotbahkeun.” Review and Herald, 1 Nopémber 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“Pamadegan yén Gusti ‘geus manjangkeun panangan-Na pikeun kadua kalina pikeun mulangkeun sesa umat-Na,’ dina kaca 74, ngan ukur ngarujuk kana kasatuan jeung kakuatan anu kungsi aya di antara maranéhna anu ngarep-ngarep Kristus, sarta kana kanyataan yén Anjeunna geus mimiti ngahijikeun deui jeung ngangkat deui umat-Na.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Dina Early Writings, Sister White keur mere komentar kana petikan tina Review and Herald patalina jeung anjeunna migunakeun kecap-kecap nabi Yesaya waktu anjeunna nyarios, “Gusti nembongkeun ka kuring yén Mantenna geus ngulinkeun panangan-Na anu kadua kalina pikeun mulangkeun deui sésa umat-Na.” Mantenna ngulinkeun panangan-Na dina taun 1850. Nalika Mantenna ngumpulkeun eta umat ka Tempat Pangsuci Suci pisan dina 22 Oktober 1844, eta kajadian dina panutupan panyebaran ti 677 SM nepi ka 22 Oktober 1844. Yuda literal anu cicing di tanah kamulyaan literal geus disebarkeun salila 2520 taun saluyu jeung “tujuh mangsa” dina Imamat dua puluh genep dina taun 677 SM. Dina panutupan 2520 taun, Israil rohani dikumpulkeun dina 22 Oktober 1844, sarta maranehna langsung disebarkeun deui, jeung panyebaran eta ditutup nalika Gusti ngulinkeun panangan-Na anu kadua kalina. Mantenna ngumpulkeun maranehna anu kadua kalina dina petikan eta pikeun ngalaksanakeun dua perkara: pikeun “ngabeungkeut umat-Na” jeung pikeun “ngahudangkeun” umat-Na.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Saterusna abdi ningali malaikat katilu. Malaikat anu marengan abdi ngadawuh, ‘Pikasieuneun pangandika-na, dahsyat pancénna. Anjeunna téh malaikat anu bakal milah gandum tina jukut liat, sarta nyégél atawa meungkeut gandum pikeun lumbung sawarga.’ Perkara-perkara ieu kudu ngarebut sakabéh pikiran, sakabéh perhatian. Deui kaula dipintonkeun kana kabutuhan yén jalma-jalma anu percaya yén urang keur narima pesen rahmat pamungkas, kudu misah ti jalma-jalma anu sapopoé narima atawa nyerep kasasatan anyar. Kaula ningali yén boh nu ngora boh nu kolot henteu kudu ngahadiran pasamoan-pasamoan jalma-jalma anu aya dina kasasatan jeung poék. Malaikat ngadawuh, ‘Mugia pikiran eureun ngancik kana perkara-perkara anu taya mangpaatna.’” Manuscript Releases, jilid 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Pangumpulan anu kadua nu dimimitian dina taun 1850 ngalambangkeun panyegelan (pangiket) umat Allah nalika maranéhna diangkat “dihudangkeun” jadi hiji panji. Taun 1850 nandakeun iraha Gusti ngumpulkeun saratus opat puluh opat rébu. Ku kabutuhan nubuat, maranéhna tangtu geus sumebar saméméh dikumpulkeun. Ku kituna, “tilu satengah poé” dina Wahyu 11:11, anu ngalambangkeun 1260, nyaéta satengah tina 2520, sarta ngawakilan panyebaran anu nuturkeun 18 Juli 2020. Wahyu 11:11 ngawakilan pangumpulan anu kadua tina jalma-jalma anu bakal jadi saratus opat puluh opat rébu jeung panji anu diangkat ka bangsa-bangsa sakumaha diatur dina Yesaya 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Dina poe eta bakal aya hiji akar ti Yese, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa séjén bakal naréangan; sarta pangreureuhna bakal mulya.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Sarta bakal kajadian dina poe eta, yén PANGERAN bakal ngulinkeun deui panangan-Na pikeun kadua kalina, pikeun ngarebut deui sésa umat-Na anu masih kari, ti Asyur, ti Mesir, ti Patros, ti Kus, ti Elam, ti Sinear, ti Hamat, jeung ti pulo-pulo di laut.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Sarta Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma buangan Israil, jeung ngahijikeun deui jalma-jalma Yuda anu sumebar ti opat juru bumi. Yesaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Dina taun 1850 Gusti manjangkeun panangan-Na pikeun kadua kalina guna ngumpulkeun umat anu keur ngawawarkeun amanat malaikat katilu babarengan jeung amanat Ceurik Tengah Peuting, sakumaha digambarkeun ku dua loh Habakuk. Dina Juli 2023 Gusti manjangkeun panangan-Na pikeun kadua kalina guna ngumpulkeun umat anu keur ngawawarkeun amanat malaikat katilu babarengan jeung amanat Ceurik Tengah Peuting, sakumaha digambarkeun ku dua loh Habakuk. Boh taun 1850 boh Juli 2023 nandaan pangumpulan “sésa umat-Na” sakumaha anu diucapkeun ku Yesaya dina ayat 11 tina pasal 11. Ayat 11 aya di antara ayat 10 jeung 12, sarta kadua ayat éta sarua nandakeun diangkatna panji ka dunya.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Masing-masing tina tilu ayat éta ngaidentipikasi panji, sanajan ayat nu di tengah ngaidentipikasi maranéhna minangka “sésa.” Sésa di dinya dikumpulkeun pikeun kadua kalina, sarta jumlah kaom anu jadi asal pangumpulan maranéhna téh aya dalapan. “8” ngawakilan lain ngan ukur jalma-jalma nu aya dina bahtra Nuh anu ngalangkung ti dunya heubeul ka dunya anyar tanpa ningali pati, tapi “8” ogé ngawakilan jalma-jalma anu mangrupakeun garéja ka-8 nu asalna tina tujuh. Dua saksi dina Wahyu 11:11 nyaéta maranéhna anu geus dihirupkeun deui. Angka “8” téh lambang kabangkitan, lambang saratus opat puluh opat rébu, lambang baptisan, jeung lambang jalma-jalma anu ngalih ti Laodikia ka Filadelfia sarta jadi panji Yesaya pikeun bangsa-bangsa. Gusti ngalegaan panangan-Na pikeun kadua kalina dina taun 1850 nepi ka 1865, sarta deui dina bulan Juli 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Dina taun 2023, aya cahaya anyar ngeunaan tujuh kali, sakumaha geus aya dina taun 1856. Mangsa ti 1856 nepi ka 1863 ngagambarkeun sajarah saratus opat puluh opat rébu nalika Gusti ngadegkeun umat sesa-Na jadi hiji pasukan.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Yesaya 11:11 saluyu sampurna jeung Wahyu 11:11, anu ogé saluyu sampurna jeung Daniel 11:11. Yesaya jeung Yohanes ngagambarkeun sajarah internal, ari Daniel ngagambarkeun sajarah eksternal. Garis eksternal Daniel dina 11:11 sajajar jeung garis internal Yohanes dina 11:11, sarta Yesaya 11:11 nembongkeun panji ti garis internal anu nyaur domba Allah nu séjén supaya kaluar tina garis eksternal. Palmoni parantos ngabeungkeut ieu petikan-petikan jadi hiji ranggeuyan anu endah, anu ngan bisa kahontal ku Anjeunna anu jadi Nu Nyipta sagala rupa.

We will continue these things in the next article.

Urang baris neraskeun perkara-perkara ieu dina artikel salajengna.

Dialogue with Artificial Information:

Paguneman jeung Émbaran Jieunan:

Does the math world find any significance in the number “11”?

Naha dunya matematika manggihan naon waé harti anu penting dina angka “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Muhun, angka 11 ngandung sababaraha hal anu saéstuna matak narik ati tur penting dina widang matématika (salain ti ngan saukur mangrupa bilangan prima). Ieu di handap mangrupa hal-hal utamana anu remen ditekenkeun ku para ahli matématika jeung anu resep kana matématika:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 nyaéta bilangan prima ka-5, bilangan prima dua digit pangleutikna, sarta bilangan prima munggaran anu mangrupa palindrom dina basis 10. “11” nyaéta repunit pangleutikna (nyaéta bilangan anu diwangun ku pangulangan digit hiji) anu mangrupa bilangan prima. Ieu hiji-hijina bilangan prima dua digit anu dua digitna sarua. 11, 22, 33, 44, jsb. Ngan “11” waé anu nyumponan éta. “11” nyaéta éksponén prima Mersenne. Ékspansi désimal tina 1/11 = 0.090909… miboga période ulangan ngan 2, tapi 1/11 kasohor ogé ku cara séjén: runtuyan bilangan prima 11, 101, 1009, 10007, 100003, jsb., mucunghul dina pedaran ngeunaan bilangan prima dina progresi aritmatika. Gugus dihedral anu ordéna 22 (simétri tina 11-gon beraturan) kaceluk sabab “11” nyaéta bilangan prima pangleutikna anu pikeun éta gugus dihedral miboga struktur non-abelian tanpa puseur anu dipikaresep dina tiori gugus. Dina fisika tioritis (tiori string / tiori-M), jagat raya remen dimodélkeun dina 11 diménsi ruang-waktu, sarta para fisikawan jeung matematikawan anu digawé dina widang éta remen nyebatkeun mucunghulna angka 11. “11” nyaéta hiji-hijina bilangan prima palindromik anu jumlah digitna genap (sakabéh nu séjénna anu jumlah digit genapna leuwih ti 2 bisa dibagi ku 11, ku kituna mangrupa bilangan komposit). Ieu téh hiji téoréma dina tiori bilangan rékréasional.

Bottom line:

Intina:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Sanajan “11” henteu boga status adibintang anu sarua jeung π, e, atawa rasio emas, éta angka remen muncul deuih minangka conto pangleutikna atawa conto pangheulana tina rupa-rupa fénoména (bilangan prima repunit pangheulana, hiji-hijina bilangan prima palindromik anu boga jumlah digit genap, mucunghul mimiti dina loba bukti jeung conto bantahan, 11 diménsi dina M-theory, jsb.). Ku kituna, enya—dunya matématika memang nganggap 11 minangka angka anu penting.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Anjeunna anu mere ilham ka Firman teh juru nerangkeun Firman anu sajatina. Kristus ngajentrekeun piwuruk-Na ku cara ngagero perhatian para pangdenge-Na kana hukum-hukum alam anu basajan, jeung kana barang-barang anu geus ilahar ku maranehna ditenjo jeung dianggo sapopoe. Ku kituna Anjeunna nungtun pikiran maranehna ti nu sipatna alamiah kana nu sipatna rohani. Loba anu teu geuwat bisa nangkep harti misil-misil-Na; tapi nalika maranehna ti poe ka poe patepung jeung barang-barang anu ku Guru Agung teh geus dipakaitkeun jeung bebeneran-bebeneran rohani, sawatara mimiti ngarasakeun piwuruk bebeneran ilahi anu geus diupayakeun ku Anjeunna pikeun dipatrikeun, sarta ieu jadi yakin kana bebeneran misi-Na jeung tobat kana Injil.” Sabbath School Worker, December 1, 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

“Ku kituna, ku jalan mingpin tina karajaan alamiah ka karajaan rohani, misil-misil Kristus téh mangrupa pameungkeut dina ranté kayaktian anu ngahijikeun manusa jeung Allah, sarta bumi jeung sawarga.” Christ’s Object Lessons, 17.