The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Pasea panolakan pamungkas anu ku abdi hoyong dihijikeun jeung dalil-dalil sajarah séjénna ngeunaan lambang Roma dina sajarah Advent nyaéta kitab Yoel. Panolakan éta lumangsung sanggeus 11 Séptémber 2001, sarta lamun kaayaan dina mangsa éta teu dipertimbangkeun, sawatara hal lemes bisa pisan kaliwat. Pikeun nempatkeun kaayaan éta kana kontéksna, diperlukeun mertimbangkeun sajarah Millerite. Dina 11 Agustus 1840, nubuat waktu dina Wahyu pasal salapan, ayat lima belas, kacumponan.
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 9:15.
Tuluy opat malaikat éta dileupaskeun, anu geus disiapkeun pikeun sajam, sapoé, sabulan, jeung sataun, pikeun maéhan sapertilu umat manusa. Wahyu 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Ayat éta nétélakeun yén “sajam, sapoé, sabulan, jeung sataun” sarua jeung tilu ratus salapan puluh hiji taun jeung lima belas poé. Opat malaikat éta ngawakilan mangsa nalika Islam naék kana kakawasaan sarta mawa peperangan ngalawan Roma, dimimitian dina 27 Juli 1449. Titik awalna ditangtukeun ku ngagunakeun titik ahir tina nubuat waktu séjén salila saratus lima puluh taun. Nubuat waktu anu kahiji, salila saratus lima puluh taun, ditepikeun dina sajarah cilaka kahiji, anu ogé mangrupa tarompét kalima dina Wahyu pasal salapan. Nalika nubuat saratus lima puluh taun éta réngsé dina 27 Juli 1449, nubuat waktu anu ayeuna keur urang tinimbangan mimiti lumangsung, sarta tilu ratus salapan puluh hiji taun jeung lima belas poé ti harita nubuat éta réngsé dina 11 Agustus 1840.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller parantos ngartos yén kakawasaan-kakawasaan dina Wahyu salapan ngalambangkeun Islam, sarta saméméh tanggal 11 Agustus 1840, saurang Millerite nu ngaranna Josiah Litch ngedalkeun hiji ramalan dumasar kana nubuat anu nétélakeun yén dina taun 1840, Kakulawasaan Ottoman bakal eureun. Sapuluh poé saméméh 11 Agustus 1840, Litch ngalereskeun jeung ngamutahirkeun ramalanana nepi ka nétélakeun lain saukur taun nalika nubuat éta bakal kacumponan, tapi malah taun, poé, jeung bulanna pisan. Sister White mere katerangan ngeunaan pangaruh ramalan Litch kana dunya kaagamaan para Millerite nalika kajadian éta kacumponan.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Dina taun 1840, aya deui kacumponan nubuat anu luar biasa nu ngagerakkeun minat anu sumebar lega. Dua taun saméméhna, Josiah Litch, salah saurang palayan utama anu ngawawarkeun kadatangan anu kadua, medalkeun hiji panarangan ngeunaan Wahyu 9, anu ngaramalkeun ragragna Kakaisaran Ottoman. Numutkeun kana itunganana, kakawasaan ieu bakal diruntuhkeun ... dina tanggal 11 Agustus 1840, nalika kakawasaan Ottoman di Konstantinopel bisa diarep-arep bakal dipatahkeun. Jeung ieu, ceuk kayakinan kuring, bakal kabuktian enya kitu.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Dina waktu anu kacida pasna sakumaha geus ditangtukeun, Turki, ngaliwatan para duta besarna, narima panangtayungan kakawasaan-kakawasaan sekutu Éropa, ku kituna nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta minuhan ramalan éta kalayan tepat pisan. Nalika hal éta jadi dipikanyaho, loba pisan jalma jadi yakin kana benerna prinsip-prinsip panafsiran nubuat anu dianut ku Miller jeung ku para sasamana, sarta hiji dorongan anu luar biasa dipasihkeun ka gerakan Advent. Jalma-jalma anu boga élmu jeung kadudukan ngahiji jeung Miller, boh dina ngawawar boh dina nerbitkeun panempona, sarta ti taun 1840 nepi ka 1844 pagawéan éta gancang pisan sumebarna.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Pangrojongna kana kajadian ieu salila mangtaun-taun geus terus-terusan diserang ku rupa-rupa cara ku urang Advent Hari Katujuh Laodikea. Saperti dina perkara tujuh kali jeung “anu sapopoe”, nyerang kana bebeneran ieu hartina nampik pondasi sakumaha dilambangkeun dina dua loh suci, sarta ogé kawibawaan Roh Nubuat. Alesan kunaon Iblis geus digawé pikeun ngancurkeun kapercayaan kana sajarah ieu téh rupa-rupa.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Ramalan Litch ngagunakeun “prinsip-prinsip panafsiran nubuat anu diadopsi ku Miller.” Ka Miller dipaparin paham ngeunaan unsur waktu nubuat, sarta saha baé anu ngaragukeun yén pesen Miller didasarkeun kana waktu nubuat, ngan ukur perlu nalungtik bagan-bagan para panaratas taun 1843 jeung 1850 pikeun mastikeun yén ieu téh leres. Saméméh 11 Agustus 1840, jalma-jalma anu nentang ramalan Miller ngeunaan datangna deui Kristus bakal ngedalkeun yén waktu nubuat teu bisa dipaké pikeun ngartos iraha Kristus bakal mulih. Maranéhna mindeng ngagunakeun pernyataan Alkitab ngeunaan henteu nyaho poe atawa jamna, pikeun nolak pesen jeung padamelanana.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Nanging ngeunaan poe jeung jam eta mah taya saurang ogé nu nyaho, komo malaikat-malaikat di sawarga ogé henteu, iwal ku Rama Kami hungkul. Tapi sakumaha dina jaman Nuh, kitu deui bakal kieu datangna Putra Manusa. Sabab saperti dina mangsa saméméh caah, maranéhna keur dahar jeung nginum, kawin jeung ngawinkeun, nepi ka poé Nuh asup kana bahtera, sarta maranéhna henteu nyaho nepi ka caah datang jeung nyapu maranéhna kabéh; kitu deui bakal kieu datangna Putra Manusa. Harita bakal aya dua urang di kebon; nu saurang bakal dicandak, nu saurang deui ditinggalkeun. Mateus 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Sanaos petikan ieu, kaum Millerit manggihan bukti Alkitabiah anu kacida lobana pikeun ngadukung ramalan maranéhna, tuluy maranéhna teraskeun lampahna dumasar kana hiji prinsip anu engké diidéntifikasi ku Sister White.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Teu aya saurang ogé anu nyaho kana poé atawa jamna’ mangrupikeun alesan anu pangmindengna diajukeun ku jalma-jalma anu nampik iman kana kadatangan. Naskah Kitab Suci éta kieu: ‘Ngeunaan poé jeung jam éta teu aya saurang ogé anu nyaho, malaikat-malaikat di sawarga ogé henteu, iwal ti Rama Kami wungkul.’ Mateus 24:36. Panjelasan anu écés jeung sajalan ngeunaan ieu ayat geus dipasihkeun ku jalma-jalma anu ngarep-ngarep Gusti, sarta pamakéan anu salah kana éta ayat ku para lawanna ogé geus dipintonkeun kalayan écés. Kecap-kecap éta diucapkeun ku Kristus dina paguneman anu kacida pentingna sareng murid-murid-Na di Gunung Olivet sanggeus Anjeunna pikeun panungtungan kalina angkat ti Bait Allah. Murid-murid naros kieu: ‘Naon anu bakal jadi tanda kadatangan-Manten sareng ahir dunya?’ Yesus masihan ka maranéhna tanda-tanda, sarta ngandika: ‘Lamun aranjeun ningali sakabéh ieu perkara, terangkeun yén éta geus caket, malah geus di hareupeun panto.’ Ayat 3, 33. Hiji ucapan Jurusalamet teu meunang dijadikeun pikeun ngancurkeun ucapan-Na anu séjén. Sanajan teu aya saurang ogé anu nyaho poé atawa jam kadatangan-Na, urang diajaran sarta diparéntahkeun supaya nyaho iraha éta geus caket. Leuwih ti éta, urang ogé diajar yén teu maliré kana pangéling-Na, sarta nampik atawa ngalalaworakeun pikeun nyaho iraha kadatangan-Na geus caket, bakal jadi sarua matak cilaka pikeun urang sakumaha halna pikeun jalma-jalma anu hirup dina jaman Nuh anu henteu nyaho iraha banjir téh bakal datang. Jeung misil dina pasal anu sarua, anu ngabédakeun antara hamba anu satia jeung anu henteu satia, sarta anu netelakeun hukuman pikeun jalma anu nyebut dina haténa, ‘Juragan abdi ngalambatkeun kadatanganana,’ nembongkeun dina cahaya kumaha Kristus bakal nganggap jeung ngabales jalma-jalma anu kapanggih ku Anjeunna keur jagjag, jeung ngajar ngeunaan kadatangan-Na, sarta jalma-jalma anu mungkir kana éta. ‘Ku sabab kitu, kudu jagjag,’ saur-Na. ‘Bagja eta hamba anu ku dununganana, waktu anjeunna datang, kapanggih keur ngalakonan kitu.’ Ayat 42, 46. ‘Lamun ku sabab kitu maneh teu jagjag, Kami bakal datang ka maneh kawas maling, sarta maneh moal nyaho dina jam sabaraha Kami bakal datang ka maneh.’ Wahyu 3:3.” The Great Controversy, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Nalika ramalan Litch kacumponan, jalma-jalma “anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawar boh dina nyebarkeun pamadegan-pamadeganna, sarta ti taun 1840 nepi ka 1844 éta pagawéan sumebar kalayan gancang.” Pekabaran Miller dipaparin kakawasaan nalika aturan-aturan tafsir kenabian anu dipaké ku anjeunna dipastikeun sah minangka aturan-aturan anu bener. Salaku tanggapan kana kacumponanna nubuatan waktu, lain ngan ukur aturan-aturan Miller anu dipastikeun, sarta loba anu tuluy ngagabung kana gerakan Millerite, tapi anu sarua pentingna sacara kenabian nya éta yén aturan poko tina aturan-aturan Miller anu geus dipastikeun. Kitu deui, kanyataan yén pamatok éta kahontal ku cara nerapkeun hiji nubuatan ngeunaan nu kadua tina tilu cilaka, anu ogé mangrupa tarompet kalima, kagenep, jeung katujuh.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Pangkuatan kana amanat Miller janten salah sahiji titinggal jalan anu pangpentingna dina gerakan reformasi Millerite. Ieu geus dilambangkeun ku baptisan Yesus. Ieu nandakeun yén prosés pangujian ahir pikeun umat perjangjian baheula (kaum Protestan) geus dimimitian. Ieu jadi puseur serangan Iblis ngalawan sakabéh gerakan jeung amanat Millerite.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Unggal patalékan anu bisa dipicu ku Sétan dina pikiran pikeun ngabalukarkeun karaguan ngeunaan sajarah agung tina lalampahan umat Allah dina mangsa katukang bakal nyugemakeun kakawasaan satanisna sarta mangrupa hiji pikasieuneun ka Allah. Warta ngeunaan geuwat sumpingna Gusti ka dunya urang dina kakawasaan jeung kamulyaan anu agung téh nyaéta bebeneran, sarta dina taun 1840 loba sora diangkat dina ngumumkeunana.” Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
Dina tanggal 11 Séptémber 2001, cilaka anu katilu sumping kana sajarah nubuat. Kajadian éta mastikeun aturan utama panapsiran nubuat anu dianut ku gerakan malaikat katilu anu dimimitian dina taun 1989. Kabeneran anu pangheulana dibukakeun ka utusan gerakan réformasi éta dibukakeun dina taun 1989, sarta éta lain genep ayat panungtung tina Daniel sabelas. Éta téh kabeneran yén sakabéh gerakan réformasi silih sajajar hiji jeung nu séjén, sarta kudu dihijikeun garis demi garis pikeun ngaidéntifikasi ciri-ciri gerakan anu saratus opat puluh opat rébu, anu nyaéta gerakan malaikat katilu. Pidangan umum anu pangheulana kantos ku sim kuring dipasihkeun nyaéta dina hiji pasamoan kémah dina taun 1994, atawa meureun 1995. Pidangan éta lain ngeunaan genep ayat panungtung tina Daniel sabelas, tapi ngeunaan garis-garis réformasi anu silih sajajar hiji jeung nu séjén.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Waktu nubuat ngeunaan Islam dina sangsara katilu digenepan dina 11 Séptémber 2001, éta sajajar jeung 11 Agustus 1840. Dina taun 1840 hiji nubuat ngeunaan sangsara kahiji jeung kadua mastikeun pekabaran kaum Millerit, jeung dina 11 Séptémber 2001 hiji nubuat ngeunaan sangsara katilu mastikeun pekabaran Future for America. Pangakuan kana éta kanyataan mawa réa jalma asup kana éta gerakan, padahal saméméhna éta utamana ngan hiji jalma. Pekabaran éta gerakan jeung utusanna tuluy jadi sasaran serangan, sakumaha dina sajarah 1840 anu geus jadi puseur serangan satanis sapanjang dasawarsa-dasawarsa sanggeusna.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Jalma-jalma anu ngagabung kana gerakan Future for America narima aturan-aturan tafsir nubuat anu dihimpun ku utusan dina sajarah éta. Salah sahiji aturan éta, sigana nu pangpentingna di antara éta aturan, nya éta sarta masih kénéh mangrupa panerapan rangkep tilu kana nubuat. Eta utusan parantos ngartos yén sawatara kayaktian nubuat digambarkeun dina tilu panggenepan anu tangtu. Ku sabab percaya yén sajarah Millerite diulang dina sajarah saratus opat puluh opat rébu, katingali yén 11 Agustus 1840 mangrupa tipe tina 11 Séptémber 2001, sarta yén garis-garis reformasi suci séjénna ogé miboga éta waymark anu sarua pisan.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Bukti ngeunaan pengulangan unggal garis reformasi suci dina garis malaikat katilu tuluy dibuka ku Singa ti kaom Yuda. Katémbong yén sakumaha sajarah Millerite ngalaksanakeun pasemon sapuluh parawan nepi ka unggal jéntréna, kitu ogé sajarah Future for America.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuring mindeng dipapatahan kana misil sapuluh parawan, lima di antarana wijaksana, jeung lima bodo. Misil ieu geus jeung bakal kacumponan nepi ka unggal jéntréna, sabab ieu miboga panerapan husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, geus kacumponan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Tujuh guludug dina Wahyu sapuluh dipikawanoh pikeun ngaidentipikasi yén pangalaman kaum Millerite ti 11 Agustus 1840 nepi ka 22 Oktober 1844, kitu deui sajarah ti 11 Séptémber 2001 nepi ka hukum Minggu anu baris geura datang.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Cahaya husus anu dipasihkeun ka Yohanes, anu dinyatakeun dina tujuh guludug, nya éta hiji papanggihan ngeunaan kajadian-kajadian anu bakal lumangsung dina kaayaan amanat malaikat kahiji jeung kadua....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Sabada tujuh guludug ieu ngaluarkeun sorana, parentah tuluy sumping ka Yohanes sakumaha ka Daniel ngeunaan kitab leutik éta: ‘Segelkeun hal-hal anu diucapkeun ku tujuh guludug éta.’ Ieu aya patalina jeung kajadian-kajadian nu bakal datang anu baris diungkabkeun nurutkeun runtuyanana.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Kacangking yén Sadérék White sacara langsung nyarios yén gerakan malaikat katilu lumangsung sajajar jeung gerakan malaikat kahiji jeung kadua.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Allah parantos maparin pesen-pesen Wahyu 14 tempatna dina runtuyan nubuat, sarta padamelanana moal eureun nepi ka panutupan sajarah bumi ieu. Pesen malaikat kahiji jeung kadua masih mangrupa bebeneran pikeun mangsa ieu, sarta kedah lumangsung sajajar jeung ieu nu nuturkeunana. Malaikat katilu ngembarkeun panggeuingna ku sora anu tarik. ‘Sanggeus ieu sagala,’ saur Yohanes, ‘kuring ningali malaikat séjén turun ti sawarga, ngabogaan kakawasaan anu agung, sarta bumi dicaangan ku kamulyaanana.’ Dina pencerahan ieu, cahaya tina katilu pesen éta dihijikeun.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Gerakan malaikat kahiji jeung kadua lumangsung sajajar jeung gerakan malaikat katilu. Nubuat anu maparin kakuatan ka gerakan malaikat kahiji jeung kadua, dikuatkeun ku kasorangna hiji nubuat waktos ngeunaan cilaka kahiji jeung kadua, sarta pangkuatan kana gerakan malaikat katilu dikuatkeun ku kasorangna hiji nubuat ngeunaan cilaka katilu.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Sakumaha dina 11 Agustus 1840, nalika pesen Future for America dikukuhkeun, “jalma réa diyakinkeun kana benerna prinsip-prinsip panapsiran nubuat anu diadopsi” ku Future for America, sarta “dorongan anu endah dipaparinkeun ka gerakan advent.” “Jalma-jalma anu boga pangaweruh jeung kalungguhan ngahiji” jeung Future for America, “boh dina ngawawar boh dina medalkeun” pesen nubuat Future for America. Aturan husus Future for America anu kalayan écés ngukuhkeun 11 Séptémber 2001 minangka pangeusi nubuat nyaéta “a triple application of prophecy.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Nalika urang narima pamadegan dasar ngeunaan Islam dina cilaka kahiji jeung cilaka kadua, sakumaha digambarkeun dina duanana bagan suci, dihijikeun jeung kasaksian tinulis ti jalma-jalma anu ngajar éta amanat, urang ngakuan ciri-ciri nubuat anu tangtu patalina jeung cilaka kahiji, jeung cilaka kadua. Alkitab sababaraha kali ngajarkeun, dina rupa-rupa cara, yén bebeneran diteguhkeun ku kasaksian dua. Ciri-ciri nubuat tina cilaka kahiji, dihijikeun jeung ciri-ciri nubuat tina cilaka kadua, netepkeun ciri-ciri nubuat tina cilaka katilu. Larapna Islam anu tilu rangkep téh kacida hususna dina ngaidéntifikasi datangna cilaka katilu dina 11 Séptémber 2001, nepi ka mustahil pikeun henteu ningali éta, sanajan kalolobaan jalma milih nutup panonna kana éta bukti.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Pangalarapan nubuat sacara rangkep tilu netepkeun kalayan pageuh yén cilaka anu katilu sumping dina tanggal 11 Séptémber 2001. Harita katémbong yén éta aturan geus patalina langsung jeung amanat malaikat anu kadua, anu dina mangsa kaum Millerit sarta ogé dina mangsa saratus opat puluh opat rébu téh mangrupa jaman nalika Roh Suci dicurahkeun. Duanana sajarah téh mangrupa panggenapan tina misil sapuluh parawan, sarta dina éta misil amanat Patingtrim Peuting téh tempat dibuktikeunana bédana antara nu wijaksana jeung nu bodo, sarta di dinya amanat malaikat anu kadua dipaparin kakawasaan.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Deukeut kana ahir amanat malaikat anu kadua, sim kuring ningali hiji cahaya anu agung ti sawarga nyorot kana umat Allah. Sinar-sinar cahaya ieu katingalina caang lir panonpoé. Jeung sim kuring ngadangu sora para malaikat nyarita tarik, ‘Tenjo, Pangantén Jalu téh sumping; geura kaluarlah maranggihan Anjeunna!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Ieu nya éta panginget dina tengah wengi, anu bakal méré kakawasaan ka amanat malaikat nu kadua. Malaikat-malaikat dikintun ti sawarga pikeun ngahudangkeun para suci anu keur katundung ku putus harepan sarta nyiapkeun maranéhna pikeun pagawean anu agung di hareupeun maranéhna. Jalma-jalma anu pangbakatna lain anu pangheulana narima ieu amanat. Malaikat-malaikat dikintun ka jalma-jalma anu handap asor tur satia, sarta ngadorong maranéhna supaya ngagedékeun panginget éta, ‘Tengetan, Panganten Lalaki téh sumping; kaluarlah maranéh pikeun mapag Anjeunna!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Dina sajarah malaikat kahiji jeung kadua, curahan Roh Suci kajadian ku sabab Panyaur Tengah Peuting ngahiji jeung amanat malaikat kadua. Ieu diulang deui dina sajarah malaikat katilu.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Malaikat-malaikat diutus pikeun nulungan malaikat anu kawasa ti sawarga, jeung kuring ngadangu sora-sora anu kaciri ngagema ka unggal tempat, Kaluar maranehna ti dinya, umat Kami, sangkan maraneh ulah milu kana dosa-dosana, jeung sangkan maraneh ulah narima tina balana; sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus émut kana kajahatan-kajahatanana. Amanat ieu kaciri minangka panambahan kana amanat katilu, sarta ngahiji jeung éta, sakumaha ceurik peuting satengah ngahiji jeung amanat malaikat kadua dina taun 1844. Kamulyaan Allah ngancik kana para wali anu sabar jeung ngantosan, sarta maranehna kalayan taya sieun maparin panggeuing panungtungan anu khidmat, ngémbarkeun ragragna Babul, sarta nyaur umat Allah supaya kaluar ti dinya; sangkan maranehna luput tina hukumanana anu matak pikasieuneun.” Spiritual Gifts, jilid 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Dina hubunganana jeung panerapan nubuat anu tilu rupa, amanat malaikat kadua ngawakilan panerapan nubuat anu tilu rupa, sabab amanat éta dina boh sajarah mana waé nyatakeun yén Babul geus ragrag dua kali.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Sarta malaikat anu séjén deui nuturkeun, saur-Na, Babul geus runtuh, geus runtuh, kota anu gedé éta, sabab manéhna geus ngajadikeun sakumna bangsa nginum anggur murka tina jinahna. Wahyu 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Malaikat anu gagah perkasa dina Wahyu sapuluh turun kalayan digenepanana hiji nubuat ngeunaan cilaka anu kahiji jeung anu kadua dina tanggal 11 Agustus 1840, sarta ku kituna éta ngalambangkeun turunna malaikat anu gagah perkasa dina Wahyu pasal dalapan welas dina tanggal 11 Séptémber 2001. Malaikat éta, anu nyaangan bumi ku kamulyaan-Na, tuluy ngadamel hiji pangeusi.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Tuluy anjeunna ngagero kalayan sora anu tarik pisan, saurna, Babul anu agung geus rubuh, geus rubuh, sarta geus jadi padumukan setan-setan, sarta pangreureuhan unggal roh najis, sarta kurungan unggal manuk anu najis jeung matak geuleuheu. Wahyu 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
Amanat malaikat kadua dina pasal opat welas, jeung malaikat anu gagah dina pasal dalapan welas, nandakeun yén Babul geus ragrag dua kali, sarta amanat éta nandakeun Babul dina poé-poé pamungkas. Eta nandakeun Babul dina poé-poé pamungkas, sabab dua kali Babul saméméhna ragrag dina mangsa Nimrod, jeung dina mangsa Nebukadnesar nepi ka Belsyazar, netepkeun ciri-ciri nubuat tina ragragna awéwé lacur dina Wahyu tujuh welas anu dina tarangna katulis, “Babul Nu Agung.” Pikeun nandakeun eta ragragna Babul dina poé-poé pamungkas diperlukeun dua saksi tina dua ragragna Babul saméméhna, sabab amanat poé-poé pamungkas nyaéta, Babul geus ragrag, geus ragrag. Nalika malaikat anu gagah turun nalika gedong-gedong badag Kota New York diruntuhkeun ku hiji sentuhan Allah, ku pangandika-Na Anjeunna nandakeun aturan ngeunaan panerapan rangkep tilu tina nubuat. Panerapan rangkep tilu tina nubuat anu netepkeun 11 Séptémber 2001 minangka hiji pangeusian tina Firman nubuat Allah nyaéta panerapan rangkep tilu tina tilu cilaka.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Dina éta panggenepan, loba anu ngagabung kana gerakan Future for America, sarta maranéhna jadi yakin kana prinsip-prinsip tafsir nubuat anu geus dipaké ku Future for America. Tanggal 11 Agustus 1840 kajadian deui, sarta ku ayana pangulangan éta, anu ditegeskeun lain aturan utama Miller, nyaéta yén sapoé ngawakilan sataun dina nubuat Alkitab, sabab aturan utama Future for America nyaéta yén sajarah kaum Millerite ngeunaan amanat malaikat kahiji jeung kadua diulang deui dina sajarah gerakan malaikat katilu.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Katingalina geus atra ku dirina sorangan yén lamun taun 1840 jadi sasaran serangan husus ti paduka satanikna, sakumaha Sister White ngaidéntifikasi Sétan, mangka sajarah 11 Séptémber 2001 ogé bakal katarajang ku serangan anu sarupa. Ku kituna, urang manggihan rupa-rupa téori konspirasi anu nangtukeun peran kaum globalis, atawa kaum Yésuit, atawa CIA, atawa kulawarga Bush, atawa sawatara gabungan tina kakuatan-kakuatan éta. Téori-téori éta, sanajan ngandung sawatara unsur bebeneran, dirancang pikeun ngabantah gagasan yén éta téh mangrupa sentuhan ti Allah anu ngaruntuhkeun gedong-gedong gedé di Kota New York, ku kituna nandaan datangna cilaka anu katilu kana sajarah gerakan saratus opat puluh opat rébu.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ayeuna ayeuna datang béja yén kuring geus nyatakeun yén New York kudu disapu ku gelombang pasang anu maha gedé? Ieu henteu kungsi ku kuring diucapkeun. Nu ku kuring geus diucapkeun nyaéta, nalika kuring ningali gedong-gedong jangkung keur diwangun di dinya, lanté demi lanté, ‘Pamandangan anu pikasieuneun kumaha anu bakal kajadian nalika Gusti jumeneng pikeun ngageterkeun bumi kalayan pohara dahsyatna! Mangka kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal ka dalapan welas tina Wahyu mangrupa pangéling-ngéling ngeunaan naon anu bakal tumiba ka bumi. Tapi kuring henteu boga caang husus ngeunaan naon anu bakal tumiba ka New York, iwal ti yén kuring nyaho yén dina hiji poé gedong-gedong gedé di dinya bakal diruntuhkeun ku puteran jeung ngabalikkeun ku kakawasaan Allah. Tina caang anu dipaparinkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji keuna tina kakawasaan-Na anu maha perkasa, sarta wangunan-wangunan anu masif ieu bakal rubuh. Kajadian-kajadian bakal lumangsung anu kasieunanana teu bisa ku urang dibayangkeun.” Review and Herald, 5 Juli 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Tiori konspirasi, boh nu teu ngandung bebeneran saréréa, boh nu ngan ngandung sabagian bebeneran, sakabéhna ngaruntuhkeun bebeneran yén éta téh kagiatan pangapingan Allah anu ku kersana ngabalukarkeun kajadian-kajadian dina tanggal éta. Rupa-rupa tiori konspirasi éta mangrupa serangan Iblis ti luar gerakan ngalawan bebeneran, tapi manéhna ogé digawé pikeun ngaruntuhkeun bebeneran ti jero gerakan. Salah sahiji serangan internal éta dumasar kana panolakan ka Roma minangka subjék dina kitab Yoél.
We will consider that controversy in the next article.
Urang bakal nganggapkeun éta pasulayan dina artikel salajengna.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Kecap PANGERAN anu sumping ka Yowel bin Petuel. Darengekeun ieu, he para kokolot, sarta sing parenten, sakumna pangeusi nagri. Naha ieu kungsi kajadian dina mangsa aranjeun, atawa dina mangsa karuhun aranjeun? Caritakeun ieu ka anak-anak aranjeun, sarta anak-anak aranjeun sina nyaritakeun ka anak-anakna, jeung anak-anakna ka turunan anu satuluyna. Anu kari ku palmerworm geus didahar ku belalang; anu kari ku belalang geus didahar ku cankerworm; jeung anu kari ku cankerworm geus didahar ku caterpiller. Hudang, he nu mabok, sarta ceurik; jeung melengis, sakumna nu nginum anggur, ku sabab anggur anyar; margi eta geus dipupus tina sungut aranjeun. Sabab hiji bangsa geus narajang ka tanah Kami, bangsa anu kuat tur teu kaitung lobana, huntu-huntuna saperti huntu singa, sarta anjeunna boga huntu geraham saperti singa anu gede. Yowel 1:1–6.