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# Rome Establishes the Vision - Number Ten

Roma Netepaké Wahyu iku - Nomer Sepuluh

The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Pasecèn Pungkasan: Kitab Yoèl, Rubuhé New York, lan Lambang Roma ing Sajarah Advent

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Polemik pungkasan kang dakajab digandhengake karo argumentasi-argumentasi sajarah liyane ngenani pralambang Roma sajroning sajarah Advent yaiku kitab Yoel. Polemik iku dumadi sawisé 11 September 2001, lan tanpa nimbang kahanan-kahanan ing mangsa iku, sawetara pokok alus bisa banget ora kapirsan. Kanggo nempatake kahanan-kahanan mau ing konteks kang trep, perlu dipertimbangkake sajarah Millerit. Ing tanggal 11 Agustus 1840, wangsité wektu ing Wahyu pasal sangang, ayat limalas, kawujud.

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

> Banjur malaékat papat iku dililani, sing wus kasiyapaké kanggo sajam, sadina, sabulan, lan setaun, supaya matèni saprateloning manungsa. Wahyu 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Ayat punika ngenali “sajam, lan sedina, lan sasasi, lan setaun” minangka padha kaliyan telung atus sangang puluh siji taun lan limalas dinten. Papat malaékat punika nglambangaken wekdal nalika Islam wiwit ngasta kakuwasan lan nggawa peperangan nglawan Rum, kawiwitan tanggal 27 Juli 1449. Titik wiwitanipun katetepaken kanthi migunakaken titik pungkasan saking wahyu wekdal sanès ingkang suwéné satus seket taun. Wahyu wekdal kapisan ingkang suwéné satus seket taun punika dipratelakaken wonten ing sajarah bilai kapisan, ingkang ugi dados slompret kaping gangsal wonten ing Wahyu pasal sanga. Nalika wahyu satus seket taun punika rampung tanggal 27 Juli 1449, wahyu wekdal ingkang samenika kita rembag punika kawiwitan, lan telung atus sangang puluh siji taun lan limalas dinten salajengipun wahyu punika dipunpungkasi tanggal 11 Agustus 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

William Miller sampun mangertosi bilih kakuwatan-kakuwatan ing Wahyu sanga punika nglambangaken Islam, lan sadèrèngipun tanggal 11 Agustus 1840, satunggaling Millerit ingkang namaipun Josiah Litch ngaturaken satunggaling pratélan adhedhasar pitedahing ramalan kanthi nandhesaken bilih ing taun 1840, Kakuwasan Ottoman badhé sirna. Sapuluh dinten sadèrèngipun 11 Agustus 1840, Litch nyarujuki malih lan nganyari pratélanipun supados nedahaken boten namung taun kaleksananipun ramalan punika, nanging ugi taun, dinten, lan wulanipun piyambak. Sister White maringi katrangan ngenani pangaruh pratélanipun Litch dhateng jagad agami para Millerit nalika prastawa punika kalampahan.

> “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 pepangkèning ramalan liyane kang nggumunaké lan nguripaké kapentingan kang sumebar ing endi-endi. Rong taun sadurungé, Josiah Litch, salah siji saka para pelayan utama kang martakaké tekane kaping pindho, nerbitaké sawijining panerang bab Wahyu 9, kanthi ngramal rubuhipun Kakaisaran Ottoman. Miturut petungané, kakuwatan iki bakal diruntuhaké ... ing tanggal 11 Agustus 1840, nalika kakuwatan Ottoman ing Konstantinopel bisa diarep-arep bakal dipunpecah. Lan iki, pitados kawula, bakal kabukten mangkono anané.”

> “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 kang satemenipun sampun katemtokaké, Turki, lumantar para duta agungipun, nampi pangayoman saka kakuwasan-kakuwasan sekutu Éropah, lan kanthi mekaten nyerahaké dhirinipun wonten ing sangandhaping pangendhalènipun bangsa-bangsa Kristen. Kadadosan punika netepi ramalan punika kanthi pas sanget. Nalika prakawis punika kawuningan, tiyang kathah dados yakin dhateng beneripun asas-asas tafsiran nubuatan ingkang dipunagem déning Miller lan para rencangipun, lan satunggaling dorongan ingkang nggumunaké kaparingaken dhateng gerakan advent. Para priya ingkang gadhah kawruh lan drajat nggabung kaliyan Miller, ing salebeting martakaké tuwin nerbitaké pandanganipun, lan wiwit taun 1840 dumugi 1844 pakaryan punika ngrembaka kanthi rikat.” The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Panyetujuanipun tumrap prastawa punika sajangking pirang-pirang taun sampun kaping bola-bali dipunserang lumantar manéka warna cara déning para Advent Hari Ketujuh Laodikia. Kados déné prakawis pitung wekdal lan “kang saben dinten”, nyerang kayektèn punika tegesipun nolak dhasar-dhasar iman kados ingkang kaambaraken wonten ing kalih loh suci, lan ugi panguwaosipun Roh Wangsit. Sebabipun Satan sampun nyambut damel kanggé ngrusak kapitadosan dhateng sajarah punika gadhah manéka aspek.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Ramalan Litch migunakaké “prinsip-prinsip tafsir wangsit ingkang dipuntampi déning Miller.” Miller diparingi pangertosan tumrap unsur wekdal wangsit, lan sinten waé ingkang mamang bilih pesen Miller adhedhasar wekdal wangsit, namung prelu nyemak bagan para pelopor taun 1843 lan 1850 kanggé mastèkaké bilih prakawis punika leres. Sadèrèngipun 11 Agustus 1840, para panyengkuyunging oposisi tumrap ramalan Miller bab rawuhipun Kristus bakal ndhèrèk ngandharaké bilih wekdal wangsit boten saged dipun-ginakaken kanggé mangertosi kapan Kristus badhé rawuh. Padatanipun piyambakipun migunakaké pratelan ing Kitab Suci bab boten mangertos dinten utawi jamipun, kanggé nolak pesen lan pakaryanipun.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Nanging bab dina lan jam iku ora ana wong siji waé sing sumurup, malah para malaékat ing swarga uga ora, kajaba mung Rama-Ku piyambak. Nanging kaya ing jaman Nuh, mangkono uga bakal tumeka tekaning Putraning Manungsa. Awit kaya ing dina-dina sadurunge banjir, wong-wong padha mangan lan ngombe, padha kawin lan ngawinaké, nganti tekan dina nalika Nuh mlebu ing prau; lan padha ora sumurup nganti banjir teka lan nyirnakaké kabèh; mangkono uga bakal tumeka tekaning Putraning Manungsa. Ing wektu iku bakal ana wong loro ana ing pategalan; sing siji bakal kaangkat, lan sijiné bakal ditinggal. Matius 24:36–40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Sanadyan ana pethikan iki, para Millerit nemokake bukti Kitab Suci kang kakehan banget kanggo nyokong ramalan-ramalane, lan terus maju sarta tumindak adhedhasar sawijining asas kang ing tembe banjur diidentifikasi déning Sister White.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> “‘Ora ana wong siji waé sing weruh dinané lan jamé’ iku dadi pawadan sing paling kerep diajokaké déning wong-wong sing nampik iman marang rawuhipun Gusti. Kitab Suci mangkéné: ‘Nanging bab dina lan jam iku ora ana wong sing weruh, para malaékat ing swarga uga ora, kejaba mung Rama-Ku piyambak.’ Matius 24:36. Panjlèntrèhan kang cetha lan selaras ngenani ayat iki wis diparingaké déning wong-wong sing ngentèni Gusti, lan panganggoné kang klèru déning para panentangé uga wis katuduhaké kanthi cetha. Tembung-tembung iku dipangandikakaké déning Kristus ana ing pawicantenan kang ngèlingaké banget karo para sakabaté ana ing Gunung Zaitun, sawisé Panjenengané kanggo pungkasan kaliné nilar Padaleman Suci. Para sakabat padha takon mangkéné: ‘Apa tandhané rawuhing Paduka lan pungkasaning jagad?’ Gusti Yésus banjur maringi tandha-tandha, lan ngandika: ‘Manawa kowé ndeleng samubarang iku kabèh, sumurupa manawa wus cedhak, wis ana ing ngarep lawang.’ Ayat 3, 33. Sawijining pangandika Sang Juru Slamet ora kena digawé kanggo mbatalaké pangandika liyané. Sanadyan ora ana wong siji waé sing weruh dinané utawa jamé rawuhipun Panjenengané, kita diwulang lan diprayogakaké supaya ngerti nalika wekdal iku wus cedhak. Kajaba iku kita uga diwulang yèn nglirwakaké pepélingé Panjenengané, lan nampik utawa nglalèkaké kanggo mangertèni nalika rawuhipun Panjenengané wus cedhak, bakal ndadèkaké kacilakan tumrap kita kaya déné marang wong-wong sing urip ing jamané Nuh kang ora ngerti kapan banjir bakal teka. Lan pasemon ing bab sing padha, kang mbandhingaké abdi kang setya lan abdi kang ora setya, sarta mratélakaké paukuman tumrap wong kang kandha ing sajroning atiné, ‘Gustiku nundha rawuhipun Panjenengané,’ nuduhaké ing pepadhang apa Kristus bakal nyawang lan maringi ganjaran marang wong-wong sing ketemu déning Panjenengané lagi padha jaga lan mulangaké rawuhipun Panjenengané, lan marang wong-wong sing nampik iku. ‘Mulané padha jaga,’ pangandikané. ‘Rahayu abdi kang déning bendarané, nalika bendarané teka, ketemu nglakoni mangkono.’ Ayat 42, 46. ‘Awit manawa kowé ora jaga, Ingsun bakal teka marani kowé kaya maling, lan kowé ora bakal ngerti ing jam pira Ingsun bakal teka marani kowé.’ Wahyu 3:3.” The Great Controversy, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Nalika ramalan Litch kaleksanan, wong-wong “kang duwe kawruh lan kalungguhan banjur sesarengan karo Miller, ing pawartosan uga ing nerbitake panemune, lan wiwit taun 1840 nganti 1844 pakaryan iku saya nyebar kanthi cepet.” Pesené Miller diparingi kakuwatan nalika paugeran-paugerané babagan tafsir kenabian kabukten minangka paugeran kang sah. Minangka tanggapan marang kaleksanané ramalan wektu iku, ora mung paugerané Miller kang dikukuhaké lan akèh wong banjur gabung karo gerakan Millerite, nanging kang padha pinunjul wigati sacara kenabian yaiku yèn paugeran utama saka paugeran-paugerané Miller iku kang wis dikukuhaké. Uga, kasunyatan yèn pengukuhan iku kaleksanan lumantar panggunaan sawijining ramalan bab bilai kapindho saka telung bilai, kang uga yaiku kalasangka kaping lima, kaping enem, lan kaping pitu.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Panguwasa tumrap pekabarané Miller dadi salah siji pratandha dalan sing paling wigati ing gerakan reformasi Millerit. Bab iku wus dilambangaké déning baptisané Gusti Yésus. Bab iku nandhani yèn prosès pangujian pungkasan tumrap umat prajanjian kang sadurungé (para Protestan) wus diwiwiti. Bab iku dadi titik pokoking serangané Iblis marang sakabèhé gerakan lan pekabaran Millerit.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Pitakon apa waé kang bisa ditangèkaké déning Sétan ing sajroning pikiran kanggo nuwuhaké mamang ngenani sajarah agung tumrap lelampahan umat Allah ing mangsa kapungkur bakal ndadèkaké remen kaluhurané kang satanis lan iku minangka panerak marang Allah. Pawarta bab tekane Gusti enggal kanthi kakuwasan lan kamulyan kang gedhé marang donya kita iku kayektèn, lan ing taun 1840 akèh swara kang muni nglairaké pawarta iku.” Manuscript Releases, jilid 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Ing tanggal 11 September 2001, bilai kang katelu tumeka ing sajarah kenabian. Kedadeyan punika negesaken pranatan utami tumrap panafsiran wangsit ingkang dipunanut déning gerakan malaékat ingkang katelu, ingkang kawiwitan ing taun 1989. Kayekten kapisan ingkang kabikak tumrap utusan saking gerakan reformasi punika kabikak ing taun 1989, lan punika sanès enem ayat pungkasan saking Daniel sewelas. Punika inggih kayekten bilih sadaya gerakan reformasi sami lumampah sajajar kaliyan setunggal lan setunggalipun, lan kedah dipun-gandhèngaken bebarengan baris ing nginggil baris, supados saged ngenali ciri-ciri saking gerakanipun satunggal atus patang dasa sekawan èwu, ingkang dados gerakan malaékat ingkang katelu. Pawartos umum kapisan ingkang naté kula aturaken punika wonten ing satunggaling camp meeting ing taun 1994, utawi mbok bilih 1995. Pawartos punika sanès babagan enem ayat pungkasan saking Daniel sewelas, nanging babagan garis-garis reformasi ingkang sami lumampah sajajar kaliyan setunggal lan setunggalipun.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Nalika ramalan bab Islam saka bilai katelu kacumponan ing tanggal 11 September 2001, iku sajajar karo tanggal 11 Agustus 1840. Ing taun 1840, sawijining ramalan ngenani bilai kapisan lan kapindho negesake pesen para Millerit, lan ing tanggal 11 September 2001, sawijining ramalan ngenani bilai katelu negesake pesen Future for America. Pangenalan marang kasunyatan iku nggawa wong akèh mlebu ing gerakan kasebut, dene sadurunge utamané mung siji wong. Pesen saka gerakan iku lan utusane banjur dadi sasaran serangan, padha kaya sajarah taun 1840 wis dadi titik pangrangkep serangan Iblis sajroning dasawarsa-dasawarsa sabanjuré.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Wong-wong sing mèlu gerakan Future for America nampani paugeran-paugeran tafsir nabi sing diklumpukaké déning utusan saka sajarah iku. Salah siji saka paugeran-paugeran mau, mbokmenawa kang paling wigati, biyèn lan saiki yaiku sawijining penerapan rangkep telu tumrap ramalan. Utusan iku wis tekan pangerten yèn bebener-bebener kenabian tartamtu digambaraké lumantar telung penggenapan sing mligi. Kanthi pracaya yèn sajarah Millerite kaulang manèh ana ing sajarahé wong satus patang puluh papat èwu, banjur katon yèn 11 Agustus 1840 iku minangka pralambang tumrap 11 September 2001, lan yèn garis-garis reformasi suci liyané uga nduwèni tenger dalan kang padha persis.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Buktinipun pengulangan saben garis reformasi suci ing garis malaékat katelu lajeng kabikak déning Sang Singa saking taler Yehuda. Katon bilih kados déné sajarah Millerite nindakaken paseksen pasemon bab sepuluh prawan dumugi ing saben rinciyanipun kanthi pas sanget, mekaten ugi sajarah Future for America.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Aku kerep dipandhegani marang pasemon bab sepuluh prawan, kang lima wicaksana, lan lima bodho. Pasemon iki wus kawujud lan bakal kawujud nganti tekan saben tetembungané, awit pasemon iki nduwèni panrapan kang mligi tumrap jaman iki, lan, kaya pesen malaékat katelu, wus kawujud lan bakal terus dadi kayektèn kang saiki nganti pungkasaning jaman.” Review and Herald, 19 Agustus 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Pitu gludhug ing Wahyu pasal sepuluh dipunmangertosi minangka pratandha kang ngenali bilih pengalaman para Millerit wiwit tanggal 11 Agustus 1840 ngantos 22 Oktober 1844, lan ugi sajarah wiwit 11 September 2001 ngantos dhawuh Minggu kang badhe enggal rawuh.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Pepadhang mirunggan sing kaparingaké marang Yohanes, kang kaandharaké lumantar pitu gludhug, iku minangka panggambaran prastawa-prastawa sing bakal kalakon ana ing sangisoré pekabaran malaékat kapisan lan kapindho....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Sawisé pitu gludhug iku ngucapaké swarané, dhawuh punika tumuju marang Yohanes kados dene marang Daniel gegayutan kaliyan kitab alit punika: ‘Patènana prakara-prakara kang wis diucapaké déning pitu gludhug iku.’ Iki magepokan kaliyan prakara-prakara ing tembé kang bakal kaandharaké manut urutané.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

Dipunmangertosi bilih Sister White kanthi langsung ngandika menawa gerakan malaékat ingkang kaping tiga lumampah sajajar kaliyan gerakan malaékat kaping pisan lan kaping kalih.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Gusti Allah sampun maringi pesen-pesen ing Wahyu 14 papanipun wonten ing larik pitedahing ramalan, lan pakaryanipun boten badhé kendhat ngantos tumeka pungkasaning sajarah bumi punika. Pesen malaékat kapisan lan kapindho taksih dados kayekten tumrap jaman punika, lan kedah lumampah sesarengan kaliyan pesen ingkang ndhèrèk punika. Malaékat kaping tiga nglairaken pepèngetipun kanthi swanten ingkang sora. ‘Sasampuning prakawis-prakawis punika,’ pangandikanipun Yokanan, ‘aku ningali malaékat sanès tumurun saking swarga, gadhah pangwasa ingkang ageng, lan bumi padhang marga kamulyanipun.’ Ing padhanging pepadhang punika, pepadhanging sedaya telung pesen punika manunggal.” The 1888 Materials, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Lumakuning malaékat kapisan lan kapindho mlaku sajajar karo lumakuning malaékat katelu. Wangsit sing marakaké lumakuning malaékat kapisan lan kapindho, dimarakaké déning kasampurnaning sawijining wangsit wektu saka bilai kapisan lan bilai kapindho, lan pamaraké lumakuning malaékat katelu uga dimarakaké déning kasampurnaning sawijining wangsit saka bilai katelu.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Kados dene ing 11 Agustus 1840, nalika piwulangé Future for America dikonfirmasi, “akeh wong padha yakin marang beneré prinsip-prinsip tafsir wangsit sing dianut” déning Future for America, lan “sawijining dorongan kang nggumunaké diwènèhaké marang gerakan advent.” “Wong-wong kang nduwèni kawruh lan kalungguhan padha manunggal” karo Future for America, “ing sajroning martakaké lan nerbitaké” piwulang wangsit saka Future for America. Paugeran mligi saka Future for America kang kanthi cetha ngonfirmasi 11 September 2001 minangka sawijining kasembadaning wangsit yaiku “telung aplikasi wangsit.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Nalika kita nampa pamawas dhasar babagan Islam tumrap bilai kapisan lan bilai kapindho, kaya dene diprayogakaké ing loro bagan suci, salaras karo paseksèn tinulis saka wong-wong kang ngajar pesen iku, kita ngakoni ciri-ciri kenabian tartamtu kang magepokan karo bilai kapisan lan bilai kapindho. Kitab Suci bola-bali mulang, lumantar manéka warna cara, bilih kayektèn diteguhaké adhedhasar paseksèn saka wong loro. Ciri-ciri kenabian saka bilai kapisan, digandhèngaké karo ciri-ciri kenabian saka bilai kapindho, netepaké ciri-ciri kenabian saka bilai katelu. Panganggoné Islam kaping telu iku mangkono cethané ing ngenali rawuhipun bilai katelu ing tanggal 11 September 2001, saéngga mokal ora weruh, sanadyan akèh-akèhé milih nutup mripat marang bukti iku.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Panganggoning ramalan kanthi cara kaping telu netepaké kanthi mantep yèn bilai katelu rawuh ing tanggal 11 September 2001. Banjur katon yèn paugeran iku kagandhèngaké sacara langsung karo piwelingé malaékat kapindho, kang ana ing jaman para Millerit lan uga ing jaman wong satus patang puluh papat ewu iku minangka mangsa nalika Roh Suci katumpahaké. Kaloroné sajarah iku minangka kasampurnaning pasemon bab sepuluh prawan, lan ing sajroning pasemon mau piweling Babak Tenging Wengi iku dadi papan ing ngendi béda antarané wong wicaksana lan wong bodho kaweca, lan uga dadi papan ing ngendi piwelingé malaékat kapindho kaparingan kakuwatan.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Nalika cedhak pungkasaning piwulang malaékat kapindho, aku weruh ana pepadhang gedhé saka swarga sumunar marang umaté Allah. Sinaring pepadhang iku katon padhang kaya srengéngé. Lan aku krungu swarané para malaékat padha sesambat, ‘Lah, Pengantèn Kakung rawuh; metua kowe padha nemoni Panjenengané!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Puniko dados sesambaté tengah wengi, ingkang badhé maringi kakiyatan dhateng piwucalipun malaékat ingkang kaping kalih. Para malaékat katindakaken saking swarga kanggé nggugah para suci ingkang kendho semangatipun lan nyawisaken piyambakipun tumrap pakaryan ageng ingkang wonten ing ngarsanipun. Para priya ingkang paling pinunjul talinipun boten dados ingkang sepisanan nampi piwucal punika. Para malaékat katindakaken dhateng para tiyang andhap asor lan setya, sarta dipunpeksa supados nglairaken sesambat punika, ‘Lah, Sang Pangantèn kakung rawuh; medalana kowé kabèh ngladosi Panjenengané!’” Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Ing sajarahing malaékat kapisan lan kapindho, kacurahaning Roh Suci kalakon lumantar Pambengok Tengah Wengi kang nyawiji karo piwelingé malaékat kapindho. Bab iki kaulang maneh ing sajarahing malaékat katelu.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

> “Malaékat-malaékat padha diutus kanggo nulungi malaékat kang gagah prakosa saka swarga, lan aku krungu swara-swara kang kaya muni ana ing endi-endi, Metua saka ing kono, hé umat-Ku, supaya kowé aja dadi pandumaning dosa-dosané, lan supaya kowé aja nampa pageblug-pageblugé; awit dosa-dosané wis nganti tekan swarga, lan Gusti Allah wis ngèngeti pialané. Pesen iki katon kaya minangka tambahan marang pesen katelu, lan nyawiji karo iku, kaya sesambaté wengi tumrap pesen malaékat kapindho ing taun 1844. Kamulyaning Allah dumunung ing atas para suci kang sabar lan ngentèni, lan kanthi tanpa wedi padha mènèhi pepènget pungkasan kang khidmat, martakaké rubuhé Babul, lan nimbali umaté Allah supaya metu saka ing kono; supaya padha bisa uwal saka paukumané kang nggegirisi.” Spiritual Gifts, jilid 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Miturut sawijining pangetrapan ramalan kaping telu, pekabaran malaékat kang kapindho nggambarake pangetrapan ramalan kaping telu, amarga pekabaran iku ing salah siji sajarah ngandharake menawa Babilon wis ambruk kaping pindho.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Lan ana malaekat liyané mèlu tumut, ngandika, “Babil wis rubuh, wis rubuh, kutha gedhé iku, merga dhèwèké wis ndadèkaké sakehing bangsa ngombé anggur bebenduning laku jinaé.” Wahyu 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Malaékat kang rosa saka Wahyu sepuluh tumedhak bareng karo kaleksanané sawijining ramalan bab bilai kang kapisan lan kang kapindho ing tanggal 11 Agustus 1840, lan kanthi mangkono iku dados pralambang tumedhaké Malaékat kang rosa saka Wahyu pasal wolulas ing tanggal 11 September 2001. Malaékat iku, kang madhangi bumi kanthi kamulyanipun, banjur nglairaké sawijining pangumuman.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Panjenengané banjur sesambat kanthi swara banter lan rosa, pangandikané: Babil sing agung iku wus rubuh, wus rubuh, lan wus dadi papan padununganing dhemit-dhemit, lan bentenging saben roh ala, lan kurungané saben manuk najis lan sengit. Wahyu 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Pesené malaékat kapindho ing pasal patbelas, lan malaékat kang kuwasa ing pasal wolulas, nandhakaké yèn Babil wis tiba kaping pindho, lan pesen iku lagi nandhakaké Babil ing dina-dina pungkasan. Iku nandhakaké Babil ing dina-dina pungkasan, awit kaping pindho Babil sadurungé tau tiba, yaiku ing jaman Nimrod lan ing jaman Nebukadnésar tekan Belsyazar, netepaké sipat-sipat kenabian tumrap tibaé sundel ing Wahyu pitulas, kang ana tulisan ing bathuké, “Babil Agung.” Kanggo nandhakaké tibaé Babil iku ing dina-dina pungkasan, dibutuhaké loro seksi saka loro tiba sadurungé saka Babil, awit pesen ing dina-dina pungkasan yaiku: Babil wus tiba, wus tiba. Nalika malaékat kang kuwasa tumedhak nalika gedhong-gedhong agung ing Kutha New York dirubuhaké déning sawijining jamahaning Allah, lumantar pangandikané Panjenengané netepaké paugeran sawijining aplikasi rangkep telu saka ramalan. Aplikasi rangkep telu saka ramalan kang netepaké 11 September 2001 minangka panggenapaning pangandikan kenabiané Allah yaiku aplikasi rangkep telu saka telung bilai.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Nalika panggenepan mau kelakon, akèh wong banjur mèlu gerakan Future for America, lan padha yakin marang prinsip-prinsip tafsir wangsit sing wis dipigunakaké déning Future for America. Tanggal 11 Agustus 1840 kadadéan malih, lan kanthi mangkono pengulangan iku ora negesaké paugeran utama Miller, yaiku yèn sajroning wangsit Kitab Suci sedina makili setaun, amarga paugeran utama Future for America yaiku yèn sajarah kaum Millerite bab pekabaran malaékat kapisan lan kapindho dibalèni manèh sajroning sajarah gerakan malaékat katelu.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Katone cetha kanthi dhéwé yèn manawa taun 1840 dadi sawijining serangan tartamtu saka paduka satanicé, kaya déné Sister White ngenali Iblis, mula sajarah tanggal 11 September 2001 uga bakal katundhuk marang serangan kang padha. Mulané, kita nemu téyori-téyori konspirasi kang ngenali peran para globalis, utawa para Jesuit, utawa CIA, utawa kulawarga Bush, utawa sawijiné gabungan saka kakuwatan-kakuwatan mau. Téyori-téyori mau, sanadyan ngemot sawatara unsur kayektèn, dirancang kanggo mbantah pamanggih yèn ambruké gedhong-gedhong agung ing Kutha New York iku minangka sawijining pandamèl saka Gusti Allah, kang kanthi mangkono nandhani rawuhipun bilai katelu menyang sajroning sajarah gerakané wong satus patang puluh papat ewu.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Saiki metu tembung manawa aku wis mratelakake yèn New York bakal disapu sirna déning ombak pasang gedhé? Iki ora tau dakucapaké. Aku wis ngandika, nalika aku ndeleng gedhong-gedhong gedhé sing lagi diadegaké ana ing kana, tingkat demi tingkat, ‘Pemandhangan kang nggegirisi apa ta kang bakal kelakon nalika Gusti jumeneng kanggo ngguncang bumi kanthi nggegirisi! Nalika iku tembung-tembung ing Wahyu 18:1–3 bakal kaleksanan.’ Sakabèhé bab kaping wolulas saka kitab Wahyu iku sawijining pepènget ngenani apa kang bakal nekani bumi. Nanging aku ora nduwèni pepadhang kang mligi ngenani apa kang bakal nekani New York, kajaba mung yèn aku ngerti menawa ing sawijining dina gedhong-gedhong gedhé ana ing kana bakal dirubuhaké déning panggulingan lan pambalikan saka pangwasané Allah. Saka pepadhang kang diparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Siji tembung saka Gusti, siji jamahan saka pangwasané kang maha kuwasa, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandhangan-pemandhangan bakal kelakon kang medenié ora bisa kita bayangaké.” Review and Herald, 5 Juli 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Teori-teori konspirasi, manawa ora ngandhut bebener babar pisan utawa mung bebener sapérangan, kabèh mau ngrusak bebener yèn tumindak pamedharing pangayomaning Allah-lah kang ndadèkaké kelakoné prastawa-prastawa ing tanggal iku. Manéka warna teori konspirasi mau minangka serangané Sétan saka njaba gerakan marang bebener, nanging dhèwèké uga makarya kanggo ngrusak bebener saka njero gerakan. Salah siji saka serangan internal mau dhedhasar marang panolakan tumrap Roma minangka subyèk kitab Yoèl.

We will consider that controversy in the next article.

Kita badhé ngrembag prakawis pasulayan punika wonten ing artikel salajengipun.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Pangandikané Pangeran kang tumuju marang Yoèl bin Pethuèl. Padha rungokna iki, hé para pinituwa, lan padha gatèkna, hé sakèhé wong kang manggon ing nagara iki. Apa prakara iki tau kelakon ing jamanmu, utawa ing jaman para leluhurmu? Critakna marang anak-anakmu bab iki, lan anak-anakmu nyritakna marang anak-anaké, lan anak-anaké marang turun sabanjuré. Kang kari déning walang sangit dipangan walang, lan kang kari déning walang dipangan ulat, lan kang kari déning ulat dipangan gegremet. Tangia, hé para wong mendem, lan padha nangisa; lan padha nggereng, hé sakèhé wong kang ngombé anggur, marga saka anggur anyar; awit iku wus katumpes saka cangkemmu. Sabab ana sawijining bangsa wus munggah nglawan tanah-Ku, bangsa kang rosa lan tanpa wilangan, kang untuné kaya untuné singa, lan duwe untu geraham kaya singa gedhé. Yoèl 1:1–6.

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