At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Ing wekasaning wektu ing taun 1798, pawarta kenabian bab kali Ulai ing Daniel bab wolu lan sanga dibukak segelé, lan William Miller diangkat kanthi roh lan kakuwasané Élia kanggo ngumumaké wis cedhaké paukumané Gusti Allah.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“Marang William Miller lan para kancané sapegawéan diparingaké tugas kanggo martakaké pepéling iku ing Amérika. Nagara iki dadi pusating obahan Advent kang agung. Ing papan iki ramalan babagan pawarta malaékat kapisan nampa kasampurnan kang paling langsung. Tulisan-tulisané Miller lan para mitrané digawa menyang nagara-nagara kang adoh. Ing ngendi waé para misionaris wus nembus ing saindenging jagad, kabar kabungahan bab enggal rawuhipun Kristus dikirim. Saka endi-endi lan menyang ngendi-endi sumebar pawarta Injil langgeng, ‘Wedènana marang Allah, lan mènèhana kamulyan marang Panjenengané; awit wis tekan wektu pangadilané.’” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Ing wekasaning wektu ing taun 1989, pesen kenabian bab kali Hiddekel ing Daniel pasal sepuluh nganti rolas kawiyakaké, lan Future for America diangkat ing roh lan kakuwatané Élia kanggo ngumumaké cedhaké paukumané Allah.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Kaum Miller ngumumaké kabukané pangadilan, lan Future for America ngumumaké katutupé pangadilan. Kerangka kenabian kaum Miller yaiku loro kakuwasan sing ngrusak, yaiku paganisme, banjur kapapaan. Kerangka kenabian Future for America yaiku telu kakuwasan sing ngrusak, yaiku paganisme, banjur kapapaan, lan sawisé iku Protestantisme murtad.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Golongan Millerit wiwitane minangka wong Filadelfia, lan banjur malih dadi wong Laodikia. Future for America wiwitane minangka wong Laodikia, lan banjur malih dadi wong Filadelfia. Owah-owahan saka Filadelfia marang Laodikia tumrap golongan Millerit ana gandhèng cenenge karo pati Elia lan pesené bab sumpahé Musa. Dene owah-owahané Future for America ana gandhèng cenenge karo pati lan patangené Elia lan Musa ing Wahyu sewelas.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Nalika pambukaning pangadilan ing taun 1844, para Millerit wus netepi pakaryaning Élia ing Gunung Karmèl. Ing panutuping pangadilan, nalika hukum Minggu, gerakan Future for America bakal wus netepi pakaryaning Élia ing Gunung Karmèl. Ing sajarah kaum Millerit, telung pathokan sajarah saka panuwunan sèket lima taun kang diidentifikasi ana ing Yesaya pasal pitu, ayat wolu, kapratelakake manèh nalika loro bangsa digandhengake dadi siji bangsa kanggo netepaké sungu Protestan saka kéwan bumi ing Wahyu telulas. Ing sajarah Future for America, telung pathokan sajarah saka sèket lima taun kang padha iku kapratelakake manèh nalika loro bangsa padha manunggal kanggo mbentuk sungu Republikanisme kang muni kaya naga.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Sing kapisan saka telung tenger dalan kasebut ing sajarah kenabian Future for America yaiku wektu wekasan ing taun 1989. Sing kapindho yaiku 11 September 2001 lan sing katelu bakal dadi hukum Minggu sing enggal rawuh. Ing sajarah Millerite, urutan tenger dalan sing diidentifikasi ing Yesaya pitu dibalèkaké saka urutan tenger dalan ing sajarahé Yesaya. Ing sajarah Future for America, urutan iku selaras karo rujukan kapisan tumrap suwéné nem puluh lima taun, sanadyan ing pungkasané wis ora ana manèh unsur wektu. Wiwit 22 Oktober 1844, saben panganggoné wektu kenabian iku sawijining khayalan setani.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Pambeneran profetik kanggo netepi urutan telung tenger dalan mau kaya dene katetepake ing Yesaya pitu, mratentang urutan kang dibalikke ing sajarah Millerit, sawatara dhasaré ana ing paugeran panyebutan kapisan. Urutan sewidak lima taun iku pisanan kasebut ana ing Yesaya pitu, lan sanadyan unsur wektu sewidak lima taun iku wis ora ana maneh, nalika kaleksanan pungkasan saka sajarah profetik kang dilambangake déning taun-taun mau kalakon ing gerakan ing wekasan, telung tenger dalan iku isih diidentifikasi, lan tetep njaga urutane kaya ing sajarah Yesaya.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Pambeneran kaping pindho kanggo njagi tatanan pisanan saka waymarks, yaiku sesambungan karo sajarah Millerite ing ngendi suwéné nem puluh lima taun iku kawujud, lan kesinambungan kang diduwèni gerakan Millerite karo gerakan Future for America. Sajarah Millerite iku wiwitané lan Future for America iku pungkasané.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Gerakan kaum Millerit rampung ing taun 1863, nalika gréja Seventh-day Adventist sing kabentuk kanthi sah wiwit madeg. Ing wektu iku utusan Élia sing wis rawuh ing wektu wekasan ing taun 1798, nalika wahyu bab kali Ulai dibukak segelé, dipaèkaké swarané lan disegel manèh. Ing taun 1989, ing wektu wekasan, nalika wahyu bab kali Hiddekel dibukak segelé, utusan Élia bali manèh.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Alesan katelu kanggo njaga urutan asli saka waymark-waymark iku kapanggih ana ing garis ramalan sing nyritakake kéwan bumi lan loro sunguné. Ing sajarah Millerite, ana rong bangsa sing digandhengaké kanggo mbentuk sunguné Protestantisme. Ing sajarah Future for America, loro sunguné Protestantisme murtad lan Republikanisme murtad bakal digandhengaké kanggo mbentuk siji bangsa sing dadi sawijining “image of,” lan uga sawijining “image to” kéwan iku. Rong bangsa sing padha nglumpuk bebarengan ing sajarah pungkasan kanggo mbentuk siji sungu pasamuwan lan nagara, tekan kawujudan kasebut nalika hukum Minggu.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Nalika gambaring kéwan galak iku wis kabangun kanthi sampurna, pungkasané kabukten déning kabisané kanggo ngleksanakaké undhang-undhang Minggu. Pangrembakaning gambar iku minangka sawijining prosès sajroning wektu, nanging tandhaning kéwan galak iku minangka sawijining titik wektu. Wektu pangrembakaning gambar iku digambarake déning patang puluh enem taun nalika Padaleman Suci didegaké, wiwit taun 1798 tekan 1844. Sungu Republikan ngedegaké sawijining padaleman suci agami-politik sajroning mangsa nalika gambaring kéwan galak iku lagi dirrembakakaké.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Pangrembakaning gambaring kéwan mau wiwit kanthi profètis ing tanggal 11 September 2001. Krisis iku nandhani rawuhipun Patriot Act, kang nandhani owah-owahaning hukum Konstitusi saka dhasar hukum Inggris menyang dhasar hukum Romawi. Hukum Inggris dhedhasar marang asas yèn sawiji wong dianggep ora salah nganti kabuktèn salah, lan hukum Romawi dhedhasar marang asas yèn sawiji wong dianggep salah nganti kabuktèn ora salah.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Padaleman pulitik sing diadegaké wiwit 11 September 2001 nganti tekan undhang-undhang Minggu uga digambaraké déning pambentukan gambar kéwan galak iku. Wektu kenabian wis ora kena ditrapaké manèh, mula patang puluh enem taun nalika sungu Protestanisme ngadegaké padaleman kasukman, nggambaraké sawijining mangsa, dudu sawijining titik wektu, nalika sungu Republikanisme ngangkat padaleman agama-pulitiké.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Telu alesan utama kanggo nerapaké runtutan telung tenger dalan sing padha saka nem puluh lima taun sing digambaraké ing Yesaya pitu yaiku: kapisan, kaidah panyebutan kang kapisan; 742 SM, 723 SM, lan 677 SM, mangka sangalas taun banjur diterusaké patang puluh enem taun. Ing sajarah Millerit, iku kedadéan kosok balèn; 1798, 1844, lan 1863, mangka patang puluh enem taun banjur diterusaké sangalas taun.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Kabeneran kapindho iku yaiku kasinambunganing pesen ngenani peran lan pakaryané Élia. Élia teka ing wektu wekasan ing taun 1798, nalika kitab Daniel kabukak segelé (Daniel 8:14), banjur teka ing pasanggrahan ing Gunung Karmèl wiwit taun 1840 nganti 1844, lan sawisé iku banjur kaségel manèh nganggo téologi adat lan tradhisi ing taun 1863. Élia teka manèh ing wektu wekasan ing taun 1989, nalika kitab Daniel kabukak segelé. Kanthi profétis dhèwèké lumaku nganti tekan 11 September 2001, ing ngendi pasanggrahan ing Gunung Karmèl diwiwiti, mung kanggo mungkasi ing hukum Minggu sing enggal teka. Kasinambunganing peran lan pakaryané Élia ndhukung runtutan tenger-tenger dalan sing diidentifikasi ing Yesaya pitu.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Konteks sungu loro saka kéwan bumi iku nandhakaké yèn loro-loroné ngalami owah saka rong kakuwasan dadi siji, siji ana ing wiwitan lan sijiné ana ing pungkasaning karajan kaping nem saka ramalan Kitab Suci. Nalika rong tongkat, apa ing wiwitan utawa ing pungkasan, diklumpukaké lan digandhèngaké dadi siji bangsa, iku dipralambangaké minangka mbangun salah siji padaleman kasukman ing wiwitan utawa padaleman kasukman agama-politik ing pungkasan. Padaleman palsu iku minangka gambar saka padaleman kepausan, ing ngendi paus lenggah ana ing padalemané Allah sarta mratélakaké awaké dhéwé minangka Allah.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Nalika Amerika Serikat ngandika kaya naga ing wektu hukum Minggu, iku bakal nggenepi citra iku piyambak, amarga negara iku bakal wis ngadegaké padaleman suci palsu ing ngendi pasamuwan lan nagara digabung dadi siji teken, lan pasamuwan bakal nguwasani sesambetan iku.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Ing Yesaya pitu, Nabi Yesaya ngajak putrané, kanggo martakaké pawarta marang Raja Ahas ing cedhak saluran blumbang sisih ndhuwur, ing sacedhaké pategalané tukang ngumbah.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Pangéran banjur ngandika marang Yésaya, “Saiki lungaa methukaké Ahaz, kowé lan Sear-Yasyub, anakmu, ana ing pucuké saluran blumbang ing dhuwur, ing dalan gedhé menyang pategalané tukang ngumbah.” Yesaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Tembung “shearjashub” tegesé “sawijining turahan bakal bali.” Turahan saka gerakan wiwitané kaum Millerit bali manèh ing gerakan Future for America ing taun 1989. Yesaya lan putrané nggambarake sawijining wiwitan lan sawijining pungkasan, lumantar sesambungané minangka rama lan anak. Wong loro iku nyampekaké roh Élia sing bakal mbalèkaké atiné para bapa marang para anak lan atiné para anak marang para bapa. Yesaya lagi martakaké sawijining pesen Élia marang raja duraka Ahaz. Saliyané tumindak-tumindak duraka liyané, Ahaz kawentar amarga nutup pangibadah ing papan suci lan ngadegaké salinan candhi Asyur kanggo nggantèni papan iku.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Umuré Ahaz rong puluh taun nalika wiwit jumeneng raja, lan ngasta pamaréntahan nem belas taun ing Yérusalèm; lan dhèwèké ora nindakaké apa kang bener ana ing ngarsané Pangéran, Allahé, kaya Dawud, leluhuré. Nanging dhèwèké lumaku manut dalané para raja Israèl, malah nganti ndadèkaké anaké lumaku ngliwati geni, miturut piala nisthané para bangsa kapir, kang wus kausir déning Pangéran saka ngarepé bani Israèl. Lan dhèwèké nyaosaké kurban lan ngobong menyan ana ing papan-papan dhuwur, lan ing bukit-bukit, sarta ana ing sangisoré saben wit ijo. Nalika semana Rézin raja Siria lan Pékah bin Rémalya, raja Israèl, maju menyang Yérusalèm kanggo perang; lan padha ngepung Ahaz, nanging ora bisa ngalahaké dhèwèké. Ing wektu iku Rézin raja Siria ngrebut bali Élath kanggo Siria, lan ngusir wong-wong Yahudi saka Élath; banjur wong Siria padha teka menyang Élath, lan manggon ana ing kono nganti tekan dina iki. Mulané Ahaz ngutus utusan-utusan marang Tiglat-Piléser raja Asyur, pangandikané: Kawula punika abdi Paduka lan putra Paduka; mugi karsaa minggah lan ngluwari kawula saking asta raja Siria lan saking asta raja Israèl, kang padha nglawan kawula. Banjur Ahaz mundhut salaka lan emas kang katemu ana ing padalemané Pangéran lan ana ing pepanthaning brana kraton, lan dikirimaké dadi pisungsung marang raja Asyur. Lan raja Asyur ngrungokaké panyuwuné; amarga raja Asyur maju nglawan Damsyik, banjur ngrebut kutha iku, lan ngeteraké wong-wongé dadi tawanan menyang Kir, sarta matèni Rézin. Banjur raja Ahaz tindak menyang Damsyik arep nemoni Tiglat-Piléser raja Asyur, lan mirsa sawijining mesbèh kang ana ing Damsyik; banjur raja Ahaz ngirim marang imam Uriya rerupaning mesbèh iku lan cithakané, manut kabèh pakaryan panggawéné. Lan imam Uriya yasa sawijining mesbèh manut kabèh kang dikirim déning raja Ahaz saka Damsyik; mangkono imam Uriya yasa iku sadurungé raja Ahaz rawuh saka Damsyik. Bareng raja wus rawuh saka Damsyik, raja mirsa mesbèh iku; banjur raja nyedhak marang mesbèh iku lan nyaosaké kurban ana ing sandhuwuré. Lan dhèwèké ngobong kurban obongané lan kurban dhaharané, sarta nyirnakaké kurban ombéné, lan nyiramaké getih kurban katentremané ana ing mesbèh iku. Mesbèh tembaga kang ana ing ngarsané Pangéran uga dipindhahaké saka ngarepé padaleman, saka antarané mesbèh lan padalemané Pangéran, banjur dipasang ana ing sisih loré mesbèh iku. Lan raja Ahaz dhawuh marang imam Uriya, pangandikané: Ana ing mesbèh gedhé iku obongen kurban obongan ésuk, lan kurban dhaharan soré, lan kurban obongané raja, lan kurban dhaharané, bebarengan karo kurban obongané kabèh bangsa ing nagara iki, lan kurban dhaharané, lan kurban ombéné; lan siramakna ana ing kono kabèh getih kurban obongan, lan kabèh getih kurban sembelihan; nanging mesbèh tembaga iku bakal dadi bagéan kawula kanggo nyuwun pituduh. Mangkono imam Uriya nindakaké kabèh manut apa kang didhawuhaké déning raja Ahaz. Lan raja Ahaz nyuwil pinggiring tatakan-tatakan iku, lan nyingkiraké bejana-bejana banyu saka ing ndhuwuré; uga nurunké segara iku saka lembu-lembu tembaga kang ana ing sangisoré, banjur dipasangaké ing sawijining lanté watu. Déné pangayoman kanggo dina Sabat kang wus padha diyasa ana ing padaleman, lan lawanging mlebu raja kang ana ing njaba, iku diowahi saka padalemané Pangéran marga saka raja Asyur. 2 Para Raja 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Ratu Asyur nggambarake ratu saka sisih lor, kang minangka pralambang kepausan. Ratu ala Ahaz iku pamimpin harfiah Yehuda, tanah kamulyan harfiah. Nalika Yesaya lan putrane ketemu karo dheweke ing saluran blumbang ndhuwur cedhak palemahané tukang ngumbah, kanthi pesen manawa sawijining sisane bakal bali, ratu ala iku lagi ana ing krisis perang sipil antarane sisih lor lan sisih kidul. Ing krisis iku, dheweke nolak pesen kang diparingake Gusti Allah lumantar nabi Yesaya, lan njaluk pangayoman marang ratu harfiah saka sisih lor.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Lataring Yesaya pitu nggambarake sawijining pamimpin saka tanah mulya rohaniah sing ngupaya aliansi marang kapausan ing mangsa perang sipil, tinimbang nggayuh marang Gusti Allah. Pambrontakane Ahaz marang Gusti Allah diwujudake lumantar tindakane marani ratu sisih lor lan gawe sawijining pola padalemaning allah saka ratuning sisih lor, banjur ngirim pola padaleman mau marang imam agung ing Yerusalem, sing sabanjure ngedegake sawijining tiron saka padaleman palsu iku ana ing plataran suci papan pasucèning Gusti Allah. Raja ala Ahaz makili nagara, lan kerjo barenge imam agung iku makili gabungan pasamuwan lan nagara.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Pambrontakan harfiah iku nglambangaké pambrontakané pemimpin tanah kamulyan rohani, sing ndumplikasi tata pangibadahé kapapaan (raja sisih lor) lan nutup pangibadah sejati ing pasucèné Allah. Pambrontakané Ahaz nggambaraké kapemimpinané Amérika Sarékat, sing ngadegaké padaleman suci palsu ing tanah kamulyan, kang minangka salinan saka padaleman suciné raja sisih lor.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Latar profetik ing Yesaya pitu nggambarake wiwitan sewidak lima taun saka kéwan bumi, lan luwih langsung maneh, mangsa pungkasaning kéwan bumi. Ana pepadhang akèh sing bisa dipundhut saka latar profetik ing Yesaya pitu, nanging ing tataran iki kita namung migunakaké prinsip bilih Kristus nggambarake pungkasaning sawijining prakara lumantar wiwitaning prakara kasebut. Ing ngriki kita nerapaké panganggepan iki, boten kados déné ngudi kanthi jero implikasi-implikasi saka latar sajarah ing Yesaya pitu. Kita nemtokake bilih nalika sungu republikanisme murtad gabung kaliyan sungu protestantisme murtad, punika minangka gambaran saka ngadegé sawijining padaleman suci palsu.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Panegaké padaleman suci palsu, kang dipola manut padaleman suciné ratu saka lor, makili sajarah nalika gambaré kéwan galak iku kawangun, lan iku minangka pacoban gedhé tumrap umaté Allah, lumantar pacoban iku nasib langgengé wong-wong mau bakal ditemtokaké.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Gusti sampun nedahaken dhateng kula kanthi cetha bilih patunging kéwan galak punika badhé kawangun sadèrèngipun mangsaning sih-rahmat katutup; awit punika badhé dados ujian ageng tumrap umatipun Gusti Allah, ingkang kanthi punika nasib langgengipun badhé dipunputusaken.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Iki iku pangujian kang kudu dialami déning umat Allah sadurungé padha dipateri. Kabèh wong kang mbuktèkaké kasetyané marang Allah kanthi netepi angger-anggeré, lan nampik nampa sabat palsu, bakal nglumpuk ana ing sangisoré panji-panji Pangéran Allah Yéhuwa, lan bakal nampani meterai saka Allah kang gesang. Nanging wong-wong kang nyerahaké kayektèn kang asalé saka swarga lan nampani sabat Minggu, bakal nampani tandha kéwan galak” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Para Adventis Dina Kaping Pitu, kang minangka “umat Allah” Laodikia, ana sawijining “ujian gedhé” kang kelakon sadurungé mangsa kasempataning rahmat katutup. Iku yaiku “ujian” kang kudu diliwati “sadurungé padha dimeteraèkaké.” Meterai Allah lan katutupé mangsa kasempataning rahmat dumadi nalika hukum Minggu. Kawujudané gambar kéwan galak dumadi sajroning sawijining mangsa kang nuntun marang lan pungkasané tekan ing hukum Minggu. Gambar kéwan galak mau lan kawujudané iku sawijining bebener kang bakal netepaké nasib kita kang langgeng. Kawujudané gambar mau wis digambaraké minangka panyawijiné rong teken supaya dadi siji bangsa. Panyawijiné rong teken iku kelakon ing wiwitan sajarahing Amérikah Sarékat lan banjur kelakon manèh ing pungkasané. Rong teken dipasaraké bebarengan ing wiwitan kanggo netepaké sungu Protestan, lan rong teken dipasaraké bebarengan ing pungkasan kanggo netepaké sungu Républikan.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Ing wiwitaning sajarah taun 1798 nganti 1844, padalemané sungu Protestan didegaké. Sangang welas taun sawisé iku, présidhèn Républikan kapisan saka sungu Républikan ngandika kaya cempé, lan kanthi mangkono miwiti prosès mbébasaké para batur-tukon, nanging iku njalari nyawane dados rega. Cempéné Allah seda ana ing kayu salib kanggo mbébasaké umat manungsa saka perbudakaning dosa, nanging iku njalari nyawane dados rega. Kayu salib iku Proklamasi Emansipasi. Ing sajarah nalika sungu Républikan lagi mbébasaké para batur-tukon, sungu Protestan nampik ramalan ngenani perbudakan. Ing sajarahing undhang-undhang Minggu, nalika sungu Républikan lagi ngedegaké manèh perbudakan rohani, sungu Protestan bakal martakaké pawarta kang mbébasaké para tawanan.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Présidhèn pungkasan saka sungu Républikan kagunganing kéwan bumi iku bakal ngandika kaya naga, lan nalika panjenengané nindakaké mangkono, sungu Protestan sejati bakal katangkat minangka panji. Prastawa iku dilambangaké ana ing loro sungu saka Kakaisaran Medo-Persia harfiah lan rohani. Kakaisaran Medo-Persia harfiah iku karajan kapindho ing ramalan Kitab Suci, lan karajan kaping nem ing ramalan Kitab Suci iku Medo-Persia rohani. Ing kitab Daniel, wedhus gèmbèl lanang saka Medo-Persia nduwèni loro sungu, kaya déné Amérika Sarékat, nanging sungu kang kapindho iku munggah pungkasan.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Banjur aku ndhangakaké mripatku, banjur aku ndeleng, lan lah, ana ing sangarepé kali ana wedhus gèmbèl lanang sing duwé sungu loro; lan sungu loro iku dhuwur; nanging siji luwih dhuwur tinimbang sijiné, lan sing luwih dhuwur mau metu pungkasan. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Ing sajarah kenabian bab kewan bumi lan loro sunguhe, sungu Protestan iku kapisan diidentifikasi, nanging tinimbang munggah lan ngrampungake pakaryan, malah mundur menyang ara-ara samuning kabutan Laodikia. Ing sajarah nalika sungu Republik ngucap kaya naga, lan netepake undhang-undhang Minggu sing bakal enggal teka, sungu Protestan kang sejati pungkasane bakal diunggahake minangka panji. Mung wong-wong Advent Hari Ketujuh Laodikia kang ngakoni ujian sing dilambangake déning pambentukan gambar kewan iku sing bakal nampani meterai Allah nalika mangsa kasempataning sih-rahmat katutup. Pesen kang ngenali proses panggodhogan iki saiki lagi kabukak segelé tumrap sapa waé kang kepéngin nampa paédah saka iku.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Lan Élia sowan marang sakèhé bangsa mau lan ngandika, “Suwéné pira kowé bakal kebingungan ana ing antarané rong panemu? Menawa Pangéran iku Allah, manutana Panjenengané; nanging menawa Baal, manutana dhèwèké.” Nanging bangsa mau ora mangsuli tembung siji waé marang dhèwèké. 1 Para Raja 18:21.