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# Future for America and July 18, 2020 - Number Three

Masa Ngarep tumrap Amerika lan 18 Juli 2020 - Nomer Tiga

Blessed are the Eyes that See and the Ears that Hear

Rahayu para mripat kang ndeleng lan para kuping kang krungu

Author

Jeff Pippenger

Published

August 25, 2023

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The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Garis-garis gerakan reformasi iku dadi kunci kanggo mangertèni “pitu gludhug” ing Wahyu pasal sepuluh. “Pitu gludhug” iku makili sajarah penguwataning pekabarané malaékat kapisan wiwit tanggal 11 Agustus 1840 nganti marang Kacewa Agung ing tanggal 22 Oktober 1844. Pasal sepuluh maringi telung paseksi internal ing sajroning pasal iku kanggo ndhukung pangerten iki.

> “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Gerakan Advent taun 1840–44 iku minangka sawijining pratandha kamulyan saka panguwasané Allah; pawarta malaékat kapisan digawa menyang saben panggonan misi ing saindenging jagad, lan ing sawatara nagara ana minat agama kang paling gedhé sing tau kasaksèkaké ing tanah endi waé wiwit jaman Reformasi abad kaping nembelas; nanging kabèh iki bakal kaluwihan déning gerakan kang maha kuwasa ing sangisoring pepènget pungkasan saka malaékat katelu.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

Piwulang malaékat kang kapisan digawa marang jagad wiwit taun 1840 lan salajengipun. Uriah Smith ngandharaken pamanggih para perintis, selaras kaliyan Sister White. Smith ngakeni bilih malaékat kapisan rawuh ing taun 1798 lan nedahaken bilih malaékat kapisan punika ingkang tumurun ing taun 1840. Smith lan para perintis namung boten ngraosaken bedanipun antawisipun rawuhipun satunggaling piwulang lan kaparingan kakiyatanipun. Smith kanthi cetha ngandharaken bilih nalika malaékat ing Wahyu sepuluh nyelehaken setunggal sikil ing sagara lan setunggal malih ing bumi, punika nandhakaken piwulang ingkang dipunbabar marang jagad.

> “In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

> “Mulané, ing taun 1798, larangan tumrap martakaké yèn dinané Kristus wis cedhak iku mandheg; ing taun 1798, mangsa wekasan wiwit, lan segelé dijupuk saka kitab cilik iku. Wiwit wektu iku, mulané, malaékat ing Wahyu 14 wis lunga martakaké yèn wekdalé paukumané Gusti Allah wis teka; lan wiwit wektu iku uga, malaékat ing pasal 10 wis ngadeg ana ing segara lan ing dharatan, sarta wis sumpah yèn wekdal ora bakal ana manèh. Bab jati dhiriné padha, ora ana pitakon bab iku; lan kabèh argumentasi sing digunakaké kanggo netepaké papané sing siji, padha uga daya guna tumrap sing sijiné. Kita ora prelu mlebu ing argumentasi apa waé ing kéné kanggo nduduhaké yèn generasi saiki lagi nyeksèni kasampurnaning kaloro ramalan iki. Ing pangwartaning rawuhé Kristus, mligi wiwit taun 1840 nganti 1844, wiwit kaleksanané kanthi pepak lan rinci. Panggonané malaékat iki, sikilé siji ana ing segara lan sijiné ana ing dharatan, nuduhaké jembaré pawartané lumantar segara lan lumantar dharatan. Menawa pesen iki dimaksudaké mung kanggo siji nagara waé, mesthiné wis cukup menawa malaékat iku mung njupuk panggonan ana ing dharatan. Nanging dhèwèké duwé siji sikil ana ing segara, saka kono kita bisa narik dudutan yèn pesené bakal nyabrang samodra, lan ngrembaka tekan manéka bangsa lan péranganing jagad; lan dudutan iki saya dikuwataké déning kasunyatan yèn pangwarta Advent sing kasebut ing ndhuwur pancèn tekan saben pos misi ing saindenging jagad. Bab iki luwih akèh maneh ing pasal 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Mulané, ayat kapisan saking pasal sepuluh punika nedahaken tanggal 11 Agustus 1840, awit ing wekdal punika pungkasaning kakuwasan utama Ottoman ingkang sampun kaweca punika mandheg selaras kaliyan ramalan ing Wahyu sanga. Sister White ngendika:

> “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.’

> “Ing taun 1840 ana panggenapan wangsit liyané sing nggumunaké, kang ndadèkaké kapentingan nyebar kanthi wiyar. Rong taun sadurungé, Josiah Litch, salah siji saka para pelayan utama sing martakaké rawuhipun kaping pindho, nerbitaké sawijining panjlèntrèhan bab Wahyu 9, kanthi medharaké ramalan bab rubuhipun Kakaisaran Ottoman. Miturut petungané, kakuwatan iki bakal ditumpes ... ing tanggal 11 Agustus 1840, nalika kakuwatan Ottoman ing Konstantinopel bisa diarep-arep bakal diremuk. Lan iki, miturut pitados kula, bakal kabuktèn mengkono.”

> “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.

> “Ing wektu sing pas kaya kang wus katetepake, Turki, lumantar para dutane, nampani pangayoman saka kakuwasan-kakuwasan sekuthu Éropah, lan kanthi mangkono nempatake awake ana ing sangisoré panguwasa bangsa-bangsa Kristen. Kedadeyan iku netepi ramalan mau kanthi pas temenan. Nalika prakara iku kawiyak, wong akèh dadi yakin marang kabeneraning asas-asas tafsiran ramalan kang dianut déning Miller lan para mitrané, lan sawijining dorongan kang nggumunake kaparingake marang gerakan Advent. Wong-wong kang pinunjul ing kawruh lan kalungguhan padha gabung karo Miller, becik ing martakaké uga ing nerbitaké panemune, lan wiwit taun 1840 nganti 1844 pakaryan iku saya ngrembaka kanthi rikat.” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Ayat kapisan ing pasal sepuluh punika taun 1840, lan ing ayat sepuluh kita ndeleng Yohanes ngalami kuciwa kang pait ing tanggal 22 Oktober 1844. Yohanes nggambaraken para wong ingkang nggawa pawartos saking kitab alit punika dhateng jagad, namung lajeng nandhang kuciwa kang pait ing tanggal 22 Oktober 1844. Ayat kapisan dumugi ayat sepuluh nggambaraken sajarah taun 1840 dumugi 1844. Punika salah satunggaling paseksi internal wonten ing pasal sepuluh.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Seksi liyane iku Yohanes sing mangan kitab cilik mau, lan kitab iku legi ana ing cangkemé, nggambarake panampané marang pekabaran tanggal 11 Agustus 1840, banjur malih dadi pait ana ing wetengé nalika Kacewa Agung tanggal 22 Oktober 1844.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Lan aku njupuk kitab cilik mau saka tanganing malaékat iku, banjur dakpangan nganti entek; lan ana ing cangkemku legi kaya madu; lan sanalika sawisé dakpangan, wetengku dadi pait. Wahyu 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Ayat sapuluh makili sajarah 1840 nganti 1844 piyambak ing sajroning satunggal ayat. Punika dados paseksi internal kaping kalih ing salebeting pasal punika bilih “pitu gludhug” makili sajarah punika. Sister White sampun ngidentifikasi bilih “pitu gludhug” makili satunggaling panggambaran runtutan prastawa ingkang kalampahan miturut pekabaran malaekat kapisan lan kaping kalih. Pekabaran malaekat kaping kalih rampung nalika kuciwaning ageng, mila “pitu gludhug” punika makili sajarah ingkang sami persis. Tiga paseksi internal kang nyengkuyung kayektèn bilih sajarah wiwit 11 Agustus 1840 dumugi Kuciwaning Ageng tanggal 22 Oktober 1844 punika sajarah profetik ingkang dipunwantahaken wonten ing Wahyu pasal sapuluh.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Banjur ing ayat pungkasan, salaras karo kayektèn kang gegandhèngan karo “gludhug pitu,” ana dhawuh supaya pesen iku dipratelakaké, lan yèn sajarah iku dhéwé pancèn kudu diulang manèh.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

> Lan ngandika marang aku, “Sira kudu medhar wangsit maneh ana ing ngarsane akèh bangsa, lan para nagara, lan basa-basa, lan para ratu.” Wahyu 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Pitu gludhug iku lagi negesi manawa wiwitan Adventisme, kang diwiwiti nalika pekabaran sing wis kabukak segelé ing “wektu pungkasan” diparingi kakuwatan, bakal nggambarake pungkasan Adventisme nalika pekabaran sing wis kabukak segelé ing taun 1989 bakal diparingi kakuwatan dening tumurune malaekat, dudu malaekat saka Wahyu sepuluh, nanging dening malaekat sing tumurun saka Wahyu wolulas. Malaekat saka Wahyu wolulas tumurun ing 11 September 2001, lan saiki kita lagi nyedhaki panutuping pengulangan sajarah taun 1840 nganti 1844.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Pangamatan-pangamatan babagan bab sepuluh iki wis suwe ana ing ranah umum. Sing durung tau kawruhan nganti bubar iki yaiku manawa bebarengan karo sajarah suci iku ana sajarah suci liyane sing kapendhem ana ing sajroningé. Sajarah iku mung bakal kawruhan déning wong-wong sing nampa prinsip Alfa lan Omega, kang ngenali wekasané sawijining prakara karo wiwitané sawijining prakara. Sajarah sing kapendhem ing sajroning sajarah suci iku diwiwiti kanthi sawijining kuciwa lan dipungkasi kanthi Kuciwa Agung. Sajarah taun 1843 nganti 1844 iku sawijining garis sajarah sing mirunggan, ana ing sajroning nanging béda saka sajarah taun 1840 nganti 1844. Sister White lan Kristus kalorone padha ngrembug garis sajarah iki.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Kabeh pesen sing diparingaké wiwit taun 1840–1844 kudu saiki digawe kanthi kakuwatan, amarga ana akèh wong sing wis kelangan pituduhé. Pesen-pesen iku kudu lumaku marang sakehing pasamuwan.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristus ngandika, ‘Rahayu mripatmu, amarga padha ndeleng; lan kupingmu, amarga padha krungu. Satemene Aku pitutur marang kowe, manawa akeh nabi lan wong-wong mursid padha kepéngin ndeleng prakara-prakara kang kokdeleng, nanging ora padha ndeleng; lan krungu prakara-prakara kang kokrungu, nanging ora padha krungu’ [Matt. 13:16, 17]. Rahayu mripat-mripat kang nyumurupi prakara-prakara kang katon ing taun 1843 lan 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Piwulang punika sampun kaparingaken. Lan boten kenging wonten pepeteng anggenipun nglajengaken malih piwulang punika, awit pratandha-pratandhaing wekdal sami kasampurnakaken; pakaryan pungkasan kedah katindakaken. Pakaryan ageng badhe katindakaken ing wekdal ingkang cekak. Piwulang badhe enggal kaparingaken manut paneteping Allah ingkang badhe ngrembaka dados panguwuh ingkang sora. Banjur Daniel badhe ngadeg wonten ing bagiannya, maringi paseksinipun.” Manuscript Releases, volume 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

“Para nabi lan wong-wong mursid wis kepéngin ndeleng prekara-prekara iku” sing “katon ing taun 1843 lan 1844.” Gusti Yésus nyebut sajarah suci iki ing rong Injil, nanging saben sebutan mau ana ing konteks sing béda.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

> Panjenengané ngandika akèh bab marang wong-wong mau lumantar pasemon, pangandikané: Lah, ana wong nyebar wiji metu arep nyebar; lan nalika dhèwèké nyebar, sapérangan wiji tumiba ing pinggir dalan, banjur manuk-manuk padha teka lan mangan nganti entèk: sapérangan tumiba ing papan-papan watu, kang lemahé ora akèh; banjur enggal thukul, marga ora duwe lemah kang jero: nanging sawisé srengéngé munggah, wiji-wiji mau kobong; lan marga ora duwe oyot, banjur padha alum. Lan sapérangan tumiba ing antarané eri; banjur eri-eri mau thukul lan nyesek wiji-wiji iku: nanging sapérangan liyané tumiba ing lemah kang becik, lan ngasilaké woh, ana kang satus tikel, ana kang sewidak tikel, ana kang telung puluh tikel. Sapa kang nduwèni kuping kanggo ngrungokaké, iku ngrungokna. Banjur para murid padha sowan lan matur marang Panjenengané, “Yagéné Panjenengan ngandika marang wong-wong mau nganggo pasemon?” Panjenengané mangsuli lan ngandika marang wong-wong mau, “Amarga marang kowé wis diparingaké mangertèni wewadi-wewadi Kratoning Swarga, nanging marang wong-wong mau ora diparingaké. Awit sapa waé kang nduwèni, marang wong iku bakal kaparingaké, lan bakal nduwèni kaluberan luwih akèh; nanging sapa waé kang ora nduwèni, saka wong iku malah sing diduwèni bakal kajupuk. Mulané Aku ngandika marang wong-wong mau lumantar pasemon: amarga sanadyan padha ndeleng, nanging ora weruh; lan sanadyan padha krungu, nanging ora ngrungokaké lan ora mangerti. Lan ana ing wong-wong mau kawujud ramalané Yesaya kang muni mangkéné: Kanthi pangrungu kowé bakal krungu, nanging ora bakal mangerti; lan kanthi pandeleng kowé bakal ndeleng, nanging ora bakal sumurup: awit atiné bangsa iki wis dadi kandel, lan kupingé atos kanggo krungu, lan mripaté padha dipejêmaké; supaya aja nganti sawijiné wektu padha weruh nganggo mripaté, lan krungu nganggo kupingé, lan mangerti nganggo atiné, banjur mratobat, lan Aku nambani wong-wong mau. Nanging begja mripatmu, awit iku weruh; lan kupingmu, awit iku krungu. Awit satemené Aku pitutur marang kowé, yèn akèh nabi lan wong mursid wis kepéngin ndeleng apa kang kokdeleng, nanging ora ndeleng; lan krungu apa kang kokrungu, nanging ora krungu.” Matius 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Nalika Gusti Yesus ana ing Injil Matius ngandharake bab pangaribawaning Sabda Allah, lan nimbali manungsa supaya “ngrungokaké,” Panjenengané nuduhaké yèn wong-wong Laodikia sing nolak pesen kang para nabi kepéngin ndeleng iku, wis dilambangaké ana ing Yesaya bab enem. Future for America bola-bali wis nampilaké Yesaya 6 ing konteks 11 September 2001, amarga lumantar serangan Islam ing tanggal iku malaekat kang gagah prakosa saka Wahyu wolulas tumurun lan madhangi bumi kanthi kamulyané. Kabèh nabi padha sarujuk siji lan sijiné, lan ing ayat telu saka Yesaya 6 kita nemokaké rujukan langsung marang malaekat iku dhéwé.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

> Ing taun nalika Sang Prabu Uzia séda, aku uga weruh Gusti lenggah ing dhampar, ingkang luhur lan katangkat munggah, lan jubahipun ngebaki Padaleman Suci. Ing sadhuwuring punika ana para serafim jumeneng: saben-saben kagungan enem swiwi; kalih kanggo nutupi rai, kalih kanggo nutupi sikil, lan kalih kanggo mabur. Lan siji padha sesambat marang sijiné, mangkéné: Suci, suci, suci, yaiku Pangéran Gustining sarwa tumitah; saklumahing bumi kebak kamulyanipun. Yesaya 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Bumi dadi padhang déning kamulyané nalika malaékat ing Wahyu wolulas tumedhak, lan Yesaya maringi kunci penting liyané nalika dheweke ngandhani kita yèn paningalané bab pasamuwan suci iku kelakon ing taun Raja Uzia séda. Raja Uzia wus nyoba nindakaké pakaryané imam ana ing sajroning Bait Allah. Wolung puluh imam lan imam agung nahan dhèwèké supaya aja nindakaké iku nganti Gusti nempuh dhèwèké nganggo lara kusta ing bathuké. Dhèwèké nampa tengeré kéwan galak amarga nyoba nyawijèkaké wewenang nagarané karo wewenang gréja. Dhèwèké ora langsung mati; dhèwèké dicopot saka dhampar lan diganti, lan sajroning sawatara mangsa pungkasane dhèwèké séda ing tanggal 11 September 2001. Gréja Advent progresif tumuju ing pati kaya déné gréja Yahudi ing jamané Kristus. Nanging ing tanggal 11 September 2001, Adventisme sing wis luwih dhisik nampik pesen saka enem ayat pungkasan Daniel sewelas tekan pungkasané minangka sungu Protestan saka Amérika Sarékat, lan wong-wong sing diwakili déning Yesaya banjur katimbalan kanggo nggawa pesen sing diwakili déning swara kapisan saka Wahyu wolulas.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

> Lan Azarya, imam mau mlebu nyusul dheweke, sarta bebarengan karo panjenengane ana wolung puluh imam Pangeran Yehuwah, wong-wong kang gagah prakosa. Lan wong-wong mau nglawan raja Uzia lan kandha marang dheweke: “He Uzia, dudu dadi hakmu ngobong menyan kanggo Pangeran Yehuwah, nanging iku dadi kagungane para imam, para putrane Harun, kang wis kasucekake kanggo ngobong menyan; metua saka pasucèn, amarga kowé wis nglanggar; lan iku ora bakal dadi pakurmatan tumrapmu saka Pangeran Yehuwah Allah.” Banjur Uzia nesu banget, lan ana pedupaan ana ing tangane kanggo ngobong menyan; lan nalika dheweke lagi nesu marang para imam, lara kusta banjur njeblug ana ing bathuke ana ing ngarepe para imam ing padalemané Pangeran Yehuwah, saka sacedhake mesbèh menyan. Lan Azarya, imam agung, lan sakèhé para imam, padha ndeleng marang dheweke, lah, dheweke kena kusta ana ing bathuke, lan banjur wong-wong mau ngusir dheweke saka ing kono; malah dheweke dhéwé uga enggal-cepet metu, amarga Pangeran Yehuwah wis nggebag dheweke. Lan raja Uzia dadi wong kusta nganti tekan dina patiné, lan manggon ana ing omah kang kapisah, marga wong kusta; awit dheweke wis katumpes saka padalemané Pangeran Yehuwah; lan Yotam putrane dadi panguwasa ing kraton, ngadili bangsa ing nagara. 2 Babad 26:17–21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

Penting kanggo mangertèni yèn sungu Protestan dicopot saka gréja Advent Dina Kaping Pitu ing tanggal 11 September 2001, awit ana telung unsur utama tumrap kabukane meterai pesen Wahyu ing dina-dina wekasan. Salah sijiné yaiku sajarah paralèl saka sungu Republikanisme lan sungu Protestanisme. Unsur liyané sing kudu dimangertèni yaiku wigatiné pitu gréja, lan mesthi waé sing katelu yaiku “pitu gludhug.” Katelu unsur kenabian iki mbentuk pesen sing lagi dibukak meterainé, lan perlu dimangertèni yèn kaya déné gréja Yahudi dilangkahi ing jamané Kristus, mangkono uga Adventisme dilangkahi ing “dina-dina wekasan.”

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Yesaya kanthi sukarela nampani tugas nggawa sawijining pesen marang umat pilihané Allah kang ora setya ing jamane, lan Gusti Yesus migunakaké tembung-tembung kang padha kanggo ngadhepi kaanan kang padha ing jamane Panjenengané. Umat pilihan adhedhasar prajanjian lagi dipunliwati, lan wong-wong mau padha ora gelem “ngrungu” lan waras.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Panjenengané banjur ngandika, “Lungaa, lan kandhanana marang bangsa iki: Kowe mesthi krungu, nanging ora mangerti; lan kowe mesthi ndeleng, nanging ora nyumurupi. Atiné bangsa iki gawea dadi kandel, lan kupingé gawea dadi abot, lan pejemna mripaté; supaya aja nganti padha ndeleng kalawan mripaté, lan krungu kalawan kupingé, lan mangerti kalawan atiné, banjur mratobat, lan kapulihaké.” Yesaya 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Pakaryan kang ditindakake Yesaya iku pakaryan sing ditindakake Yohanes lan Yehezkiel nalika padha mangan kitab cilik mau. Padha ngemban sawijining piweling panyaruwe marang umat pilihan prajanjian sing lagi ana ing proses dipuntahaké metu saka cangkemé Sang Pangéran. Kaping pindho Gusti Yesus nyebut sajarah sing para nabi lan wong-wong mursid padha ngarep-arep ndeleng iku kacathet déning Lukas.

> And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

> Lan kowe, Kapernaum, kang kaluhuraké nganti ing swarga, bakal diuncalaké mudhun menyang neraka. Sapa sing ngrungokaké kowé, ngrungokaké Aku; lan sapa sing nampik kowé, nampik Aku; lan sapa sing nampik Aku, nampik Panjenengané kang ngutus Aku. Banjur wong pitung puluh iku padha bali kanthi kabungahan, sarta matur: Gusti, malah para dhemit padha manut marang kawula marga saka asma Paduka. Panjenengané banjur ngandika marang wong-wong mau: Aku weruh Iblis tiba saka swarga kaya kilat. Lah, Aku maringi kowé panguwasa kanggo ngidak ula lan kalajengking, lan ngluwihi sakèhé panguwasané satru; lan babar pisan ora ana apa-apa kang bakal gawe cilakané kowé. Nanging aja padha bungah merga roh-roh iku padha manut marang kowé; nanging luwih becik padha bungaha, merga jenengmu katulis ana ing swarga. Ing wektu iku Gusti Yésus rena ing roh, banjur ngandika: Kawula saos panuwun dhumateng Paduka, dhuh Rama, Gustining langit lan bumi, awit Paduka ndhelikaké prakara-prakara iki saka para wicaksana lan para pinter, nanging Paduka wus nyarujuki marang bocah-bocah cilik; inggih mekaten, dhuh Rama, awit mekaten punika karsanipun Paduka ing ngarsa Paduka. Sakèhé samubarang wis dipasrahaké marang Aku déning Rama-Ku; lan ora ana wong siji waé kang ngerti sapa Sang Putra iku, kajaba Sang Rama; lan sapa Sang Rama iku, kajaba Sang Putra, lan wong kang diparengaké déning Sang Putra kanggo nampani panyingkapané. Banjur Panjenengané mêngok marang para sakabaté, lan ngandika kanthi meneng-meneng: Begja mata kang weruh apa kang kokdeleng iki; awit Aku pitutur marang kowé, akèh para nabi lan para ratu padha kapéngin weruh apa kang kokdeleng, nanging ora weruh; lan krungu apa kang kokrungu, nanging ora krungu. Lukas 10:15–24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Maneh, konteks saka sawijining berkah kang magepokan karo wong-wong sing nduwèni kaistiméwan kanggo ndeleng apa kang wis dikarepake déning para wong mursid kanggo dideleng iku gegayutan karo sawijining umat prajanjian pilihan kang lagi dipunliwati lan ora gelem “krungu.” Suster White nyebut paukuman Kristus marang Kapernaum, kang minangka pralambang panolakan marang pepadhang kang gedhé, lan piyambakipun nekanaké Adventisme kanthi nyelehaké pasemonan iku tumrap Adventisme ana ing [kurung siku.]

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Ing antarané para kang ngakoni awaké minangka para putraning Allah, saèstu sethithik kasabaran kang wis katuduhaké, sapira akèh tembung-tembung pait kang wis kaucapaké, sapira akèh panyalahan lan paukuman kang wis diucapaké marang wong-wong kang ora padha iman karo kita. Akèh wong wis nyawang wong-wong kang kalebu gréja-gréja liya minangka wong dosa gedhé, déné Gusti ora mratélakaké marang wong-wong mau mangkono. Wong-wong kang nyawang para anggota gréja-gréja liya mangkono kuwi, prelu ngasoraké awaké dhéwé ana ing sangisoring astaning Allah kang kuwasa. Wong-wong kang padha dipaukumi déning wong-wong mau bisa uga mung nampa pepadhang sathithik, mung sathithik kalodhangan lan hak istiméwa. Manawa wong-wong mau wis nampa pepadhang kaya kang wis ditampa déning akèh para anggota gréja kita, bisa dadi wong-wong mau bakal wis maju kanthi luwih adoh, lan bakal luwih becik makili pracayané marang jagad. Bab wong-wong kang gumunggung merga pepadhangé, nanging ora lumaku ana ing jeroné, Kristus ngandika, ‘Nanging Aku pitutur marang kowé, yèn ing dina pangadilan bakal luwih entheng tumrap Tirus lan Sidon tinimbang tumrap kowé. Lan kowé, Kapernaum [Para Advent Hari Ketujuh, kang wis nampa pepadhang gedhé], kang kaluhuraké tekan swarga [ing bab hak istiméwa], bakal kasurung mudhun menyang naraka; awit saupama panggawé-panggawé mujijat kang wis katindakaké ana ing kowé mau katindakaké ana ing Sodom, mesthiné kutha iku tetep ana nganti dina iki. Nanging Aku pitutur marang kowé, yèn tumrap tanah Sodom bakal luwih entheng ing dina pangadilan tinimbang tumrap kowé.’ Ing wektu iku Gusti Yésus mangsuli lan ngandika, ‘Aku saos panuwun marang Paduka, dhuh Rama, Gustining langit lan bumi, awit Paduka sampun ndhelikaké prakara-prakara iki saka wong-wong wicaksana lan pinter [miturut panemuné dhéwé], lan sampun ngleksanani mratélakaké marang para bocah cilik.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

> “‘Lan sapunika, marga sira wus nindakaké sakehing pakaryan iki, pangandikané Pangéran, lan Aku wus ngandika marang sira, nglawan esuk lan ngandika, nanging sira ora gelem ngrungokaké; lan Aku wus nyeluk sira, nanging sira ora mangsuli; mulané Aku bakal nindakaké marang omah iki, kang sinebut nganggo asmaningSun, kang dadi pangandelira, lan marang papan kang wis Dakparingaké marang sira lan marang para leluhurira, kaya kang wus Daklakoni marang Silo. Lan Aku bakal nguncalaké sira saka ngarsaningSun, kaya Aku wus nguncalaké sakehing sadulurira, yaiku sakabèhing trah Efraim.” Review and Herald, August 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

“Pakaryan-pakaryan agung” sing wis katindakaké ana ing Adventisme iku ya iku pakaryan-pakaryan sing dikajeng-ajeng déning para wong mursid lan para nabi supaya padha weruh lan krungu. Pakaryan-pakaryan agung mau dilambangaké ana ing sajarah taun 1843 lan 1844 nalika pekabaran Pambengoking Tengah Wengi dipratélakaké. Adventisme wis nampik sajarahé dhéwé, lan mligi sajarah taun 1843 lan 1844. Sawijining sajarah sing diwiwiti lan dipungkasi kanthi kuciwa, lan uga sajarah sing sinebut kanggo nuntun wong-wong mau menyang bumi sing kaanyarake.

> “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.

> “Ing wiwitaning dalan, ing mburiné wong-wong mau, ana pepadhang padhang kang dipasang, kang miturut pangandikané malaékat marang aku, yaiku ‘sesambaté tengah wengi.’ Pepadhang iki madhangi sadawané dalan mau, lan maringi padhang tumrap sikilé, supaya wong-wong mau aja nganti kesandhung.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Yèn padha netepaké pandelengané marang Yésus, kang ana pas ing sangarepé wong-wong mau, nuntun wong-wong mau menyang kutha iku, wong-wong mau padha slamet. Nanging ora let suwe ana sawatara sing dadi kesel, lan kandha yèn kutha iku isih adoh banget, lan wong-wong mau ngarep-arep mesthiné wis mlebu ing kono sadurungé. Banjur Yésus nguwataké atiné wong-wong mau kanthi ngangkat astané tengen kang mulya, lan saka astané iku metu pepadhang sing gumebyar nglayang ana ing sadhuwuré golongan Advent iku, lan wong-wong mau padha sesambat, ‘Alleluia!’ Liyané kanthi sembrana nyélaki pepadhang kang ana ing mburiné wong-wong mau, lan kandha yèn dudu Gusti Allah sing wis nuntun wong-wong mau metu tekan adoh mangkono. Pepadhang kang ana ing mburiné wong-wong mau banjur mati, nganti sikilé wong-wong mau katutupan pepeteng kang sampurna, lan wong-wong mau kesandhung lan kelangan pandelengan marang tenger lan marang Yésus, banjur padha tiba saka dalan mudhun menyang jagad peteng lan duraka ing ngisor.” Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Apa kang sapunika dipunwukak segelé déning Sang Singa saking taler Yehuda punika inggih sajarah taun 1843 lan 1844. “Pitu gludhug” punika nglambangaké taun 1840 dumugi 1844, nanging ing mangsa punika kakandhut sajarah ingkang mirunggan sanget, ingkang sampun dipunlambangaké wiwit wiwitaning sajarah prajanjian. Saben gerakan reformasi punika sami jejajaran kaliyan satunggal lan satunggalipun, gadhah tandha-tandha dalan ingkang sami persis. Manawi punika benten satunggal kaliyan satunggalipun, Iblis badhé damel rancangan panyerangan ingkang benten kanggé saben gerakan reformasi, nanging piyambakipun boten naté nindakaken mekaten.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Nanging Iblis ora meneng tanpa tumindak. Saiki dheweke nyoba apa sing wis dicobane ana ing saben gerakan reformasi liyane—ngapusi lan nyirnakake umat kanthi nglolosake marang wong-wong mau sawijining barang palsu minangka gantine pakaryan kang sejati. Kaya ana Kristus-kristus palsu ing abad kapisan pasamuwan Kristen, mangkono uga ana nabi-nabi palsu ing abad kaping nembelas.” The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Pokok sing hakiki ing pethikan iki miturut sakabèhé pesen sing kita aturaké yaiku yèn nalika Adventisme mandheg nyekel jubah Protestantisme lan jubah iku dicopot kanthi tuntas saka dheweke ing tanggal 11 September 2001, wong-wong mau isih tetep ngotot yèn dheweke iku gerakan sésa sing martakaké swaraning panguwuh kang sora saka malaékat katelu. Nanging sejatiné wong-wong mau iku sing palsu. Manawa panjenengan ora ngenali gerakan endi sing saiki ngasta sungu Protestantisme, meh ora bisa kanggo mangertèni paralèl antarané loro sungu ing Amerika Serikat.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

Sajarah taun 1843 lan 1844 kaambarake ing saben gerakan reformasi, lan saiki kita bakal migunakaké wiwitané Israèl kuna minangka umat pilihané Allah lan pungkasané Israèl minangka umat pilihané Allah kanggo nggambaraké prakara kang padha tumrap Israèl modhèren, kanthi mènèhi pamusatan marang taun 1843 lan 1844 kaya dene kaambarake ing saben garis gerakan reformasi.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Musa wus medharaké panuwunan manawa Pangéran bakal ngadegaké sawiji nabi kang kados dhèwèké piyambak, lan nabi iku yaiku Yésus. Lukas ing Kitab Para Rasul netepaké manawa Yésus netepi panuwunané Musa.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Pangeran Yehuwah, Allahmu, bakal ngedegaké kanggo kowé sawiji Nabi saka ing tengahmu, saka para sadulurmu, kaya aku; marang Panjenengané kowé kudu ngrungokaké. Pangandharing Torèt 18:15.

Jesus is the prophet we are to listen to.

Gusti Yesus iku Nabi kang kudu kita rungokake.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

> Sebab satemené Musa wus ngandika marang para leluhur, “Pangeran Allahmu bakal ngedegaké kanggo kowé sawijining Nabi saka ing antarané para sadulurmu, padha kaya aku; Panjenengané iku kudu kokrungokaké ing samubarang kabèh apa waé kang bakal dipangandikakaké marang kowé. Lan bakal kelakon, yèn saben jiwa kang ora gelem ngrungokaké Nabi iku, bakal katumpes saka ing antarané bangsa mau.” Ya, lan kabèh para nabi wiwit saka Samuel lan para nabi sawisé dhèwèké, ya akèh wong kang wus ngandika, padha uga wus medhar wangsit bab dina-dina iki. Kowé iku anak-anaké para nabi lan para pewaris prajanjian kang wis katetepaké déning Allah karo para leluhur kita, nalika Panjenengané ngandika marang Abraham, “Lan ana ing turunmu bakal padha diberkahi sakèhé kaum ing bumi.” Marang kowé dhisik Allah, sawisé ngedegaké Putrané, yaiku Gusti Yesus, wus ngutus Panjenengané kanggo mberkahi kowé, kanthi mratobataké saben wong ing antaramu saka pialané dhéwé-dhéwé. Lelakone Para Rasul 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Garis reformasi Kristus diwiwiti ing wektu pungkasan, kaya dene kabeh garis reformasi. “Wektu pungkasan” ing jaman Kristus iku laire Panjenengane. Kitab Suci nedahake manawa ing wektu laire Panjenengane ana tambahing kawruh sing selaras karo tetembungan “wektu pungkasan” ing kitab Daniel. Apa iku para pangon, para wong wicaksana saka wetan, Hérodès kang nesu, utawa Hana lan Simeon ing Padaleman Suci, ana tambahing kawruh nalika Panjenengane miyos. Ing wektu iku kapemimpinan pasamuwan Yahudi dilangkahi. Pegatan iku lumaku kanthi progresif, nanging diwiwiti déning panolaké marang pekabaran sing wis kawedhar nalika wektu pungkasan.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Manungsa ora mangerténi bab iku, nanging pawarta iku ngisi swarga kalawan kabungahan. Kanthi kaprigelan sing luwih jero lan luwih alus, para titah suci saka jagad pepadhang kaundhuh marani bumi. Kabèh jagad dadi luwih padhang marga saka rawuhipun Panjenengané. Ing sadhuwuré gumuk-gumuk ing Bètléhèm nglumpuk rombongan malaékat sing tanpa wilangan. Wong-wong mau ngentèni tandha kanggo ngumumaké kabar kabungahan iku marang donya. Manawa para pamimpin ing Israèl wus setya marang kapitadosané, wong-wong mau mesthiné bisa mèlu ngrasakaké kabungahan anggoné martakaké miyosipun Gusti Yésus. Nanging saiki wong-wong mau kasliwati.” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

Kapemimpinan Adventisme dipunliwati ing taun 1989 nalika Daniel sewelas ayat patang puluh kapenuhan. “wektu pungkasan” ing sajarahipun Musa, ingkang dados pralambangipun Gusti Yesus, inggih punika nalika miyosipun, nalika kulawarganipun lan salajengipun putrinipun Firaun nampi tambahing kawruh ngenani bayi Musa. Asmanipun mesthi ateges “kaslametaken medal saking toya,” lan Yesus ateges “Yéhuwa nylametaken.”

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Sasampunipun “wektu wekasan,” kabèh garis reformasi nedahaken sawijing titik nalika kawruh ingkang dipun tambahaken wonten ing sajarah tartamtu punika dipun resmikakên dados satunggaling pekabaran ingkang saged dipun jejegakên dados paseksi dhateng generasi ingkang badhé dipun tanggel jawab amargi pepadhang ingkang dipun unsegel nalika wektu wekasan.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Yokanan Pembaptis ngresmikaké pesené Kristus, lan pesené Musa uga karesmikaké ing taun ka patang puluhing umuré, nalika dhèwèké nyoba ngluwari Israèl saka Mesir kanthi kekuwatané dhéwé. Pesen babagan pangluwaran saka Mesir iku saiki wus kacathet ing cathetan umum.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Patang puluh taun sawisé iku, pekabaran Musa diparingi kakuwatan ana ing grumbulan kang murub lan kairingan déning rong pratandha kaallahan Allah, kaya kang kagambarake déning teken kang malih dadi ula lan tangan lara kusta kang ditarik Musa metu saka dhadhané. Pekabaran Yesus diparingi kakuwatan nalika baptisané, kang kairingan déning rong pratandha kaallahan, yaiku swarané Sang Rama lan Sang Roh Suci. Waymark sabanjuré ing kaloroné sajarah iku nggambarake kuciwane kang kapisan, mangsa tundha, rawuhipun malaékat kapindho utawa taun 1843.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

Kuciwa ing garis turune Musa digambarake déning garwané nalika malaékat tumurun arep matèni Musa amarga ora nyunati anaké. Amarga wedi, Zipora nindakaké upacara iku marang anaké dhéwé. Musa wis lali nyunati anaké! Tandha prajanjian iku piyambak, kang wus kaparingaké marang Abraham, dilalekaké déning Musa. Rama Abraham wis ngandharaké ramalan bab panjajahan bangsa Ibrani sarta pamardikané ing Mesir lan saka Mesir, lan panyaruwané iku kudu kawujud kanthi mirunggan lumantar Musa, nanging Musa lali nyunati anaké. Ing wektu iku Musa ngutus Zipora bali supaya manggon bebarengan karo bapakné nganti sawisé pamardikan mau. Dhèwèké ngentèni ana ing Midian nganti Musa nuntun bani Israèl liwat banyuné Segara Abang, kang, miturut pawartos rasul Paulus marang kita, minangka pralambang baptisan, yaiku upacara iku dhéwé kang nggantèni sunat. Aja nganti luput saka titik iku. Tekané waymark kang makili malaékat kapindho ing sajarah Musa, waymark kang nuwuhaké kuciwa kapisan ing sajarah iku, iku minangka panolakan marang paugeran utama saka sesambetan prajanjian Abraham karo Gusti Allah.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Pangecéwan kapisan ing garis Kristus yaiku sédané Lazarus, kang kanthi temen diyakini déning Marta lan Maria mesthi ora bakal kelakon saupama Yésus ora lèrèn nganti Lazarus wus mati patang dina lawasé. Pangecéwan amarga Yésus nglilani kancané cedhak, Lazarus, mati lan bosok ana ing kubur iku gedhé banget, ora mung tumrap wong wadon loro mau, nanging uga tumrap para muridé. Nanging patanginé Lazarus dadi meterai saka kabèh palayanan Kristus.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Ing anggone nundha rawuhipun dhateng Lazarus, Kristus kagungan maksud welas asih tumrap wong-wong ingkang dereng nampi Panjenenganipun. Panjenenganipun ngentosi, supados kanthi nangèkaké Lazarus saking antawisipun tiyang pejah Panjenenganipun saged maringi malih satunggal bukti dhateng umatipun ingkang wangkang lan boten pitados, bilih Panjenenganipun saestu ‘wungunipun lan kauripan.’ Panjenenganipun boten remen nilar sadaya pangajeng-ajeng tumrap umat punika, wedhus-wedhus miskin ingkang kesasar saking brayat Israèl. Manahipun remuk awit saking atosing manahipun ingkang boten gelem mratobat. Ing sih-rahmatipun Panjenenganipun netepaké kanggé maringi dhateng piyambakipun satunggal bukti malih bilih Panjenenganipun punika Sang Pamulih, Satunggaling Pribadi ingkang piyambak saged ndadosaké gesang lan kalanggengan katetepaké wonten ing pepadhang. Punika badhé dados bukti ingkang boten saged dipunsalahtegesi déning para imam. Punika sababipun Panjenenganipun nundha tindak dhateng Bètani. Mujijat ingkang paling puncak punika, inggih punika nangèkaké Lazarus, badhé masang méterai Allah dhateng pakaryanipun lan dhateng pangakenipun babagan kaallahanipun.” The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Panyégelané umat Gusti Allah cacah satus patang puluh papat éwu dipratélakaké lumantar sajarah taun 1843 lan 1844, awit kita diparingi pawartos yèn Lazarus piyambak kang nuntun Kristus lumebet ing Yérusalèm nalika mlebet kanthi kamenangan. Sajarah mlebet kanthi kamenangan iku minangka sajarah kang digunakaké déning Sister White kanggo nggambaraké Midnite Cry taun 1843 lan 1844. Iku minangka salah paham ngenani Kristus kagungan kakuwatan kanggo nangèkaké wong mati lumantar kakuwatan nitahaké kagunganing Allah. Maria lan Elizabèt ngakoni yèn padha sumurup Gusti Yésus kagungan kakuwatan kanggo nangèkaké Lazarus nalika kalasangka pungkasan, nanging ora bisa nyumurupi yèn Panjenengané saéstuné kagungan kakuwatan kanggo nangèkaké nalika semana iku uga. Wong-wong mau ngingkari kayektèn kang satemené Panjenengané rawuh kanggo nduduhaké nalika baptisan lan seda-Nya, yaiku wiwitan lan pungkasaning pelayanan pribadhi-Nya telung taun satengah. Wong-wong mau ora bisa ndeleng nganti watu saka kuburan iku disingkiraké, kaya déné mengko asta-Nya uga bakal disingkiraké saka sawijining kaluputan ing sawatara angka ing bagan taun 1843.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Musa, sawisé ngongkon Zipora lunga adoh saka perjuwangan kang bakal kelakon karo Firaun, dipethuki déning kakangé tuwa, yaiku Harun; lan loro utusan iku banjur nerusaké lelampahan menyang Mesir minangka pralambang pawarta malaékat kang kapindho. Sadurungé wewelak apa waé ditibakaké marang Mesir, Musa ngélingaké Firaun manawa yèn dhèwèké ora nglilakaké Israèl, anak pambarepipun Allah, metu lan ngabekti, mula Allah bakal mejahi anak pambarepé Mesir.

> And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

> Sang Yehuwah banjur ngandika marang Musa, “Nalika sira bali menyang Mesir, priksa manawa sira nindakaké sakehing kaélokan ana ing ngarsané Firaun, kang wus Dakpasrahaké ana ing tanganira; nanging Ingsun bakal ngéraské atiné, temah dhèwèké ora bakal nglilakaké bangsa iku lunga. Lan sira bakal matur marang Firaun, Mangkéné pangandikané Sang Yehuwah: Israèl iku putra-Ku, ya putra-Ku kang mbarep. Lan Aku ngandika marang sira: Lilakna putra-Ku lunga, supaya bisa ngabekti marang Aku; nanging manawa sira nampik nglilakaké dhèwèké lunga, lah Ingsun bakal matèni putramu, ya anakira kang mbarep.” Exodus 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Panguwuh Tengah Wengi iku minangka ramalan manawa ing tembé bakal kayektenan.

> “In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

> “Ing pambébasané Israèl saka Mesir, pangudhusané anak pambarep diprentahaké manèh. Nalika bani Israèl ana ing pangawulan marang wong Mesir, Pangéran maringi dhawuh marang Musa supaya sowan marang Pringon, raja Mesir, lan matur, ‘Mangkene pangandikané Pangéran, Israèl iku PutraningSun, iya pambarep-Ku: lan Aku ngandika marang kowé, Luwarna putra-Ku lunga, supaya dhèwèké ngabekti marang Aku: lan manawa kowé ora gelem nglilani dhèwèké lunga, lah Aku bakal matèni putramu, iya pambarepmu.’ Exodus 4:22, 23.

> “Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

> “Musa ngaturaké pesené; nanging wangsulané raja kang gumunggung iku, ‘Sapa ta Pangeran Yehuwah, nganti aku kudu nuruti swarané lan nglilani Israel lunga? Aku ora wanuh marang Pangeran Yehuwah, lan aku uga ora bakal nglilani Israel lunga.’ Exodus 5:2. Pangeran Yehuwah makarya tumrap umaté lumantar pratandha-pratandha lan kaélokan-kaélokan, kanthi ngirimi paukuman-paukuman kang nggegirisi marang Firaun. Ing pungkasané, malaékat pemusnah dipréntah supaya nyédani anak pambarep manungsa lan kéwan ana ing antarané wong Mesir. Supaya wong Israel kaslametaké, wong-wong mau dipréntah masang getihé cempé kang wis disembelèh ana ing cagak-cagak lawangé. Saben omah kudu diwènèhi tandha, supaya nalika malaékat iku teka nindakake tugas pati, dhèwèké bisa ngliwati omah-omahé wong Israel.” The Desire of Ages, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Pesen Panguwuh Wengi Tumrap Firaun iku nandhesake patining anak pambarep minangka wangsulan marang pambrontakane Firaun. Sawise pesen iku kacathet ing cathetan, pageblug-pageblug, kang nggambarake kakuwatan Panguwuh Wengi ing mangsa panas taun 1844, banjur tumiba marang Mesir. Pesen Panguwuh Wengi nyapu saindhenging tanah iku kaya ombak pasang gedhé ing mangsa panas taun 1844. Pageblug-pageblug nyapu saindhenging Mesir, lan nalika pati anak pambarep kang wis dijanjekake iku teka, swara panguwuh keprungu ing wayah tengah wengi ing saindhenging Mesir.

> And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

> Musa banjur ngandika, Pangandikané Pangéran mangkéné: Kira-kira ing tengah wengi Aku bakal tindak mlebu ing satengahing tanah Mesir; lan sakèhé anak pambarep ing tanah Mesir bakal mati, wiwit saka anak pambarepé Firaun kang lenggah ana ing dhamparé, nganti tekan anak pambarepé batur wadon kang ana ing buri panggilingan; mangkono uga sakèhé pambarep kéwan. Lan bakal ana panguwuh gedhé ing saindhenging tanah Mesir, kang durung tau ana sing kaya mangkono, lan ora bakal ana manèh sing kaya mangkono. Pangentasan 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Rawuhe Kristus kanthi kamulyan menyang Yerusalem nuwuhake dalan tumuju salib ing Kalvari, lan para muridé Kristus sarta para pandhèké liyané ngalami Kuciwa Ageng.

> “Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

> “Kacewaning pangajeng-ajeng kita boten ageng kados dene para sakabat. Nalika Putraning manungsa lumebet ing Yerusalem kanthi kamenangan, para sakabat ngarep-arep bilih Panjenenganipun badhé dipunmakuthani dados ratu. Tiyang kathah sami tumuju saking sakèhé tlatah ing sakiwa-tengenipun, sarta sesambat: ‘Hosana dhateng Putraning Dawud.’ Lan nalika para imam tuwa lan para pinituwa nyuwun dhateng Gusti Yesus supados nyirep wong akèh mau, Panjenenganipun ngumandikakaken bilih manawi wong-wong punika meneng, malah watu-watu piyambak badhé sesambat, awit wangsit kedah kalampahan. Nanging ing sajroning sawatara dinten, para sakabat punika piyambak nyeksèni Gurunipun ingkang kinasih, ingkang dipunpitados badhé jumeneng ing dhamparé Dawud, kabentang ing kajeng salib ingkang kejem, ing inggilipun para wong Farisi ingkang ngina lan nyenyamah. Pangajeng-ajengipun ingkang inggil sami kuciwa, lan pepetenging pejah nutupi wong-wong mau.” Testimonies, jilid 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Kuciwa gedhé para murid lan para Millerite uga dipralambangaké déning bangsa Ibrani kang kepencil ing antarané bala tentarané Firaun lan Segara Abang.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Ing ndhuwur kita padhang sumunar pepadhang kang kawangun saka jaman-jaman biyèn. Cathetan bab laliné Israèl wis dilestarekaké kanggo pepadhang tumrap kita. Ing jaman iki Gusti Allah wis masang astanipun kanggo nglumpukaké marang Panjenengané piyambak sawiji umat saka saben bangsa, kaum, lan basa. Ing gerakan advent Panjenengané wis makarya kanggo warisanipun, kaya déné Panjenengané makarya kanggo wong Israèl nalika nuntun wong-wong mau metu saka Mesir. Ing kuciwaning pangarep-arep kang gedhé ing taun 1844, pracayané umatipun diuji kaya pracayané wong Ibrani ana ing Segara Abang.” Testimonies, volume 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Penting kanggo mangerteni bilih nalika Kristus mlebet Yerusalem, inspirasi ing wekdal punika nuwuhaken sawijining jeblugan pamuji, ingkang dipunupados déning para Farisi supados dipunsepen. Inti saking paduan swara pamuji punika inggih menika rujukan dhateng Gusti Yesus minangka Putranipun Dawud, yaiku simbol piyambak ingkang dipunginakaken déning Kristus kanggé nandhani pungkasanipun sesambetan lisanipun kaliyan tiyang-tiyang Yahudi ingkang remen mbantah. Ingkang paling ngganggu tumrap tiyang-tiyang Yahudi inggih punika pangaken bilih nalika nyebat Gusti Yesus, Putranipun Dawud, tiyang-tiyang punika kanthi inferensi saweg ngrujuk dhateng lumebetipun Raja Dawud kanthi kamulyan dhateng Yerusalem.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

Ing sajarah pakaryané Dawud nalika nggawa pethi prajanjian menyang Yérusalèm, pangwasaing pawarta iku dipralambangaké déning kapangwasané Dawud.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Lan Dawud saya maju terus, lan saya dadi gedhé, lan Pangéran Allahé sakehing wadya bala ana bebarengan karo dhèwèké. 2 Samuel 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Sakwisé kuwi Dawud netepaké kanggo nggawa pethi prejanjian menyang Yérusalèm. Ing nggawa pethi mau menyang kutha Dawud, bakal ana kuciwane, kaya ing saben garis reformasi. Uza, kang jenengé tegesé kakuwatan, sanadyan ngerti kanthi cetha yèn dhèwèké ora diwènèhi wewenang kanggo ndemèk pethi iku, éwadéné tetep nindakaké. Prakara sing ndadèkaké pethi mau mlebu ing panangkaran wiwitané, yaiku pambangkangan marang karsané Pangéran sing wis kawedharaké, lan rasa kumawani gegayutan karo kakuwatan sing ana gandhèngané karo pethiné Allah. Nanging Uza, wong kuwaté Dawud, ora manut, kaya Musa uga ora manut marang parentah sunat. Uza banjur dipatèni, lan pethi mau tetep ana ing njabané Yérusalèm nganti Dawud mangertèni yèn wong-wong sing njaga panggonan pethi mau tetep ana sawisé patiné Uza, padha nampa berkah. Sawisé kuwi Dawud banjur mangkat manèh kanggo nggawa pethi mau mlebu ing Yérusalèm. Nalika Dawud nari mlebu ing Yérusalèm, garwané weruh kawudanipun lan banget kuciwa.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Ana telung garis gerakan reformatoris sing kabèh ngarah marang 1843 lan 1844, yaiku mangsa wektu kang dikarepake dening para wong mursid lan para nabi supaya bisa ndeleng lan ngrungokake. Ciri-ciri rawuhipun malaékat kapindho, mangkono nandhani sawijining wektu tundha lan kuciwa, kabèh iku gampang katitik. Kayekten-kayekten kang luwih jero nedahake bilih kuciwané iku dudu mung salah paham ing sisihé Musa, utawa Uza, utawa Marta lan Maria, nanging sawijining kuciwo kang gegandhèngan karo panampikan marang sawijining asas dhasar kang ana gandhèngané karo sajarah iku piyambak, ing ngendi kuciwo mau kelakon. Kanggo Musa, iku pratandha tetak; kanggo Uza, iku panyendhu marang dhawuh-dhawuhipun Gusti Allah gegayutan karo pethi prejanjian; kanggo Marta lan Maria, iku kurangé pracaya marang kakuwatan nitahaké saka Kristus kanggo mbangkitaké manèh.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

Karo Musa, tema kang satemene paling inti saka palayanane yaiku netepake sesambetan prajanjian karo sawijining umat pilihan, lan Musa lali marang pratandha saka prajanjian iku. Karo Uzza, iku minangka prinsip kang satemene dhasar banget bab kasucene angger-anggering Allah, kang kaemban ana ing pethi prajanjian. Karo Marta lan Maria, iku minangka pusat kang satemene saka palayanan Kristus, diwiwiti saka baptisan Panjenengane, lan dipungkasi kanthi pati, panguburan, lan wunguné Panjenengane kaya kang dilambangake ing wiwitan palayanane. Kuciwane kang kapisan ing taun 1843 dumadi amarga ana kaluputan ing sawetara angka ing bagan kang minangka kasampurnaning wangsit Habakuk. Kaluputan iku nyangkut prinsip utama banget saka gerakané Miller—prinsip sedina kanggo setaun.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“pitu gludhug” iku makili gerakan Advent taun 1840 nganti 1844, nanging ing sajroning gerakan iku ana sajarah taun 1843 nganti 1844, kang wiwit lan pungkasané kanthi kuciwa, mula nancepaké pratandha Alpha lan Omega marang sajarah iku. Lan sajarah iku dhéwé ya iku sajarah sing dituding déning Gusti Yésus lan Ellen White minangka sajarah suci kang tansah dipéngini banget supaya bisa dideleng déning para wong mursid.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Papat larik iku; Musa, Dawud, Kristus, lan para Millerit mulang manawa nalika pasemon bab sepuluh prawan diulang ing wekasaning jagad, bakal ana sawijining panguwatan, dudu tumrap pawarta malaékat kapindho, nanging tumrap pawarta malaékat katelu, kang banjur kairing déning sawijining kuciwa, sing miwiti sawijining mangsa antarané.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Nalika malaékat kang kapisan tumurun ing tanggal 11 Agustus 1840, iku negesaké paugeran profètis utama saka para Millerit, lan kuciwane kang kapisan bakal kaiket kanthi mligi marang paugeran iku. Nalika kuciwo mau lan wektu antarané mandheg iku rampung ing Panguwuh Tengah Wengi, pesen iku uga bakal magepokan karo asas sadina kanggo setaun, mangkono uga panetepan yèn Kristus bakal rawuh ing tanggal 22 Oktober 1844. Kabèh papat tenger dalan saka taun 1840 nganti 1844 padha ana sesambungané karo asas sadina kanggo setaun.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

Bangsa Yahudi kaadekake para panyimpening angger-anggeré Allah, lan prakara sing kagambar ing garisé Musa iku angger-anggeré Allah lan pranatan-pranatan. Ing sajarahé Dawud, iku maneh angger-anggeré Allah. Ing sajarahé Kristus, iku angger-anggeré Allah, awit tanpa tumetesé getih ora ana pangapura tumrap dosa sing wis katuduhake marang wong dosa déning angger-anggeré Allah. Nanging Adventisme kaadekake para panyimpen ora mung angger-anggeré Allah, nanging uga Sabda kenabian.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Mulané, tema ing garis sajarah Millerite iku yaiku aturan-aturan kenabian saka Gusti Allah. Ing pungkasan Adventisme, prakara iku bakal maneh nyakup aturan-aturan tafsir kenabian, nanging wiwit taun 1844 wektu kenabian wis ora kena ditrapaké manèh. Aturan-aturan ing pungkasan iku dhedhasar Alpha lan Omega kang nggambarake pungkasan wiwit saka wiwitan.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Nalika kaunggulan Ottoman mandheg minangka panggenapaning bilai kapindho, kang nglambangaké kagiyatan kenabian Islam, wangsit telung atus sangang puluh siji taun lan limalas dina ing Wahyu 9:15 kawujud, lan “asas sedina kanggo setaun,” kang dadi inti banget saka pakaryané Miller, dikukuhaké.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Nalika Islam nyerang ing tanggal 11 September 2001, rawuhipun bilai kaping tiga, minangka panggenapaning Wahyu 8:13, katindakaken; lan prinsip ingkang dados inti piyambak saking karya Future for America dipesthèkaken, inggih punika prinsip ingkang kanthi prasaja dipunandharaken minangka pengulanganing sajarah. Satunggaling ramalan bab kalasangka bilai ingkang nglambangaken Islam dipesthèkaken nalika malaékat ing Wahyu 10 wonten ing taun 1840 lan malaékat ing Wahyu 18 wonten ing taun 2001 kasampurnakaken. Sajarah sampun ngulang piyambak. Ingkang salajengipun prayogi dipunajeng-ajeng inggih punika satunggaling kuciwa.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Kacuwan iku bakal ngeteraké mlebu ing mangsa tundha. Kacuwan iku bakal nglarani ati lan nyebar-nyebaraké wong-wong sing melu ing pakaryan iku. Kacuwan iku bakal kelakon lumantar panglirwakaké siji paugeran dhasar saka ramalan, satemené paugeran utama saka ramalan sing wis diadegaké wiwit wiwitan Adventisme. Penguwatan tanggal 11 September 2001 ana gegayutané karo Islam, lan kacuwan tanggal 18 Juli 2020 iku ngenani Islam. Kita diparingi katrangan yèn sing ndadèkaké Samuel Snow lan wong-wong liyané sawisé iku bisa mangertèni tanggal 22 Oktober 1844 yaiku amarga Gusti narik astané saka siji kaluputan ing sapérangan angka ing bagan 1843. Banjur Snow lan para Millerit weruh yèn bukti sing padha, sing wis nuntun wong-wong mau kanggo meramaké taun 1843 minangka kaleksanané ramalan rong èwu telung atus taun, banjur diweruhi minangka bukti sing padha kuwi uga, sing marengaké wong-wong mau ngenali tanggal 22 Oktober 1844.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

> “Gusti Yesus lan sakathahing bala kaswargan mirsani kanthi welas asih lan katresnan marang wong-wong kang kanthi pangajeng-ajeng ingkang manis sampun dangu ngarep-arep badhé nyumurupi Panjenenganipun ingkang dipuntresnani déning jiwanipun. Para malaékat sami nglayang ing saubengipun, kanggé nyantosakaken dhateng piyambakipun ing wekdal pacobanipun. Wong-wong ingkang sampun nglirwakaken nampi pawartos kaswargan punika kasisihaké wonten ing pepeteng, lan bebendunipun Allah murub dhateng piyambakipun, awit piyambakipun boten kersa nampi pepadhang ingkang sampun Panjenenganipun utus dhateng piyambakipun saking swarga. Wong-wong setya punika, sanadyan kecalan pangajeng-ajeng, ingkang boten saged mangertos kenging punapa Gustinipun boten rawuh, boten dipun tinggal wonten ing pepeteng. Malih, piyambakipun dipun tuntun dhateng Kitab Sucinipun kanggé nliti wekdal-wekdal wangsit. Tanganipun Gusti kasingkiraken saking angka-angka punika, lan kalepatanipun katêrangaken. Piyambakipun sumerep bilih wekdal-wekdal wangsit punika dumugi taun 1844, lan bilih bukti ingkang sami ingkang sampun piyambakipun aturaken kanggé nedahaken bilih wekdal-wekdal wangsit punika pungkasanipun wonten ing taun 1843, mbuktèkaken bilih wekdal-wekdal punika badhé rampung ing taun 1844. Pepadhang saking Sabdanipun Allah madhangi kawontenanipun, lan piyambakipun manggihaken wekdal tundha—‘Manawa iku [wahyu punika] nganti tundha, entenana iku.’ Ing katresnanipun dhateng rawuhipun Sang Kristus ingkang enggal, piyambakipun sampun kesupen bab tundhanipun wahyu punika, ingkang kasadhiyakaken kanggé nedahaken sinten para panunggu sejati. Malih piyambakipun gadhah titik wekdal. Nanging kula sumerep bilih kathah saking piyambakipun boten saged ngluwihi kecalan pangajeng-ajengipun ingkang abot punika, supados gadhah drajat semangat lan daya ingkang naté nandhani pitadosipun ing taun 1843.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Kita kudunipun ngarep-arep bilih bukti ingkang ndadosaken ramalan bab Islam nyerang Amerika Serikat ing tanggal 18 Juli 2020 badhé negesaken bilih ing wekdal hukum Minggu ingkang enggal badhé rawuh, Islam punika minangka paukuman ingkang dipun tindakaken tumrap Amerika Serikat, kanthi unsur wekdal sampun boten malih kaiket kaliyan prastawa punika.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

Papat pratandha utama ing sajarah taun 1840 nganti 1844. Saben pratandha gegandhèngan karo panganggoné paugeran utama Miller—prinsip sedina kanggo setaun.

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

Papatan tenger dalan utama ing sajarah taun 2001, nganti tekan angger-angger Minggu. Tanggal 11 September 2001 iku Islam. Ramalan sing gagal tanggal 18 Juli 2020 iku bab Islam. Saben tenger dalan gegandhengan karo panganggoné paugeran utama Future for America—pangulanganing sajarah. “Pitu gludhug” nggambarake prastawa-prastawa tembe sing bakal kaandharake manut urutane. Tenger dalan kapisan saka papat iku yaiku 11 September 2001, kang nandhani serangan marang Amérika Sarékat déning Islam minangka panggenapaning bilai katelu. Tenger dalan pungkasan, kang makili angger-angger Minggu ing sajarah kita, kudu bab Islam amarga Alfa lan Omega tansah nedahake wekasan wiwit saka wiwitan, lan Alfa lan Omega iku Panjenengané kang nutup “pitu gludhug” kanggo sajarah iki dhéwé. Islam bakal nyerang Amérika Sarékat nalika angger-angger Minggu.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Iki minangka salah siji saka telung unsur utama saka pambukane segel pitu gludhug sing saiki lagi kabukak. Sawisé Musa mratelakaké pesen sing nglambangaké Pambengok Wengi-Tengah ing garis sajarahé, gerakan-gerakan pungkasan lumaku kanthi cepet. Ana sepuluh pageblug gaib sing ngrusak banget nganti ramalan ngenani anak mbarep kacumplèk, lan iki nuwuhaké pambengok ing Wengi-Tengah ing Mesir. Sawisé Kristus mlebet ing Yerusalem, langkah-langkah cepet tumuju salib wiwit lumaku. Nalika pesen iku wis diumumaké, ora ana dalan bali. Wiwit saka pakempalan kémah Exeter tanggal 12 Agustus 1844, kurang saka rong sasi sawisé iku, pratélan mau kacumplèk.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lan pangandikané Pangéran tumeka marang aku, mangkéné, Hé anaking manungsa, unen-unen apa iku kang kokduwèni ana ing tanah Israèl, kang muni, Dina-dina iku saya dawa, lan saben wahyu dadi ora kelakon? Mulané kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah: Aku bakal ndadèkaké unen-unen iki mandheg, lan ora bakal dienggo manèh dadi unen-unen ing Israèl; nanging kandhanana marang wong-wong mau, Dina-dina iku wis cedhak, lan kalakoné saben wahyu. Amarga ing satengahé brayat Israèl ora bakal ana manèh wahyu kang muspra utawa tenung kang nyeneng-nyenengaké. Amarga Aku iki Pangéran: Aku bakal ngandika, lan pangandika kang bakal Dakucapaké iku bakal kalakon; iku ora bakal ditundha manèh; amarga ing jamanmu, hé brayat kang mbrontak, Aku bakal ngucapaké pangandika iku, lan bakal nindakaké, mangkono pangandikané Pangéran Allah. Pangandikané Pangéran tumeka manèh marang aku, mangkéné, Hé anaking manungsa, lah wong-wong saka brayat Israèl padha ngucap, Wahyu kang dideleng déning dhèwèké iku isih tumrap akèh dina kang bakal teka, lan dhèwèké medhar wangsit bab jaman kang isih adoh. Mulané kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah: Ora ana siji waé saka pangandikaningsun kang bakal ditundha manèh, nanging pangandika kang wis Dakucapaké bakal kalakon, mangkono pangandikané Pangéran Allah. Yèhezkièl 12:21–28.

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