In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.
Ing artikel sadurungé kita wis nyelaraské ciri-ciri profetik saka kalasangka kaping lima, yaiku bilai kang kapisan, karo undhang-undhang Minggu sing bakal enggal teka. Kanthi nganggep kalasangka kaping lima minangka sing kapisan saka telung kalasangka pungkasan, saka pendekatan manawa sing kapisan nggambarake sing pungkasan, iku nyelaraské peran profetik Islam ing bilai kang kapisan karo lindhu ing Wahyu pasal sewelas. Aku nampa sawijining layang elektronik saka kanca ing dina sawisé kita ngrembug artikel iki ing pasamuwan Sabat, lan kancaku uga lagi nyoba nyelaraské kalasangka kaping enem, yaiku bilai kang kapindho, karo undhang-undhang Minggu sing bakal enggal teka. Iki minangka sawijining pendekatan kang sah, amarga telung kalasangka pungkasan iku telung bilai.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Lan aku mirsani, lan krungu ana malaekat mabur ana ing satengahing langit, ngandika kanthi swara sora, Bilai, bilai, bilai tumrap para kang manggon ing bumi, marga saka swara-swara kalasangka liyane saka malaekat telu, kang isih bakal muni! Wahyu 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Telung slompret pungkasan iku minangka pralambang kang mligi ana ing sajroning pitu slompret, kaya dene telung pasamuwan pungkasan iku mligi beda saka papat kang kapisan, lan telung segel pungkasan iku mligi ana ing sajroning pitu segel. Kasunyatan kenabian iki wis kerep katliti sajrone pirang-pirang taun. Saliyane nimbang pepadhang kang metu saka panimbang tumrap bilai kapisan lan kaping telu minangka pralambang alfa lan omega, kita uga kudu nimbang telung bilai iku minangka sawijining panrapan rangkep telu saka ramalan.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Panrapan telu-lapis tumrap pamedhar wangsit nedahaké yèn kabèh ciri pamedhar wangsit saka bilai kapisan lan bilai kapindho bakal ana ing bilai katelu. Bilai kapisan iku Islam saka Arabia lan bilai kapindho iku Islam saka Turki. Bilai kapisan kaparingaké kanggo “nyiksa” lan bilai kapindho kanggo “matèni” saprateloné manungsa.
Torment of the First Woe
Sangsara saka Bilai Kapisan
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Lan marang wong-wong mau diparingi yèn padha aja matèni wong-wong iku, nanging supaya wong-wong iku kasiksa limang sasi; lan kasangsarané kaya kasangsaraning kala, nalika nyengat manungsa. … Lan padha duwé buntut kaya kala, lan ana sengaté ana ing buntuté; lan kakuwasané iku kanggo ngrusak manungsa limang sasi. Wahyu 9:5, 10.
Death of the Second Woe
Pati saka Bilai Kapindho
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. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Mulané para malaékat papat mau banjur dibébasaké, kang wus kasiyapaké kanggo sajroning sajam, sedina, sewulan, lan setaun, supaya matèni saprateloné manungsa. … Lumantar telu iki saprateloné manungsa dipatèni, déning geni, lan déning kumelun, lan déning walirang, kang metu saka cangkemé. Wahyu 9:15, 18.
The two thirds of men that were not killed, did not repent.
Rong perteloné manungsa sing ora dipatèni iku ora mratobat.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Lan wong-wong liyane sing ora dipatèni déning pageblug-pageblug iki, isih ora padha mratobat saka pakaryané tangané, supaya aja nyembah dhemit lan brahala-brahala saka emas, lan salaka, lan tembaga, lan watu, lan kayu, kang ora bisa ndeleng, ora bisa krungu, lan ora bisa mlaku; sarta padha uga ora mratobat saka patènan-patènané, utawa saka sihiré, utawa saka jinahe, utawa saka pencuriané. Wahyu 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”
Pitu kalasangka iku nglambangaké pitu pageblug pungkasan, lan ing ayat rong puluh kalasangka-kalasangka mau katimbalan pageblug. Amérikah Sarékat iku sapratelon saka pakempalan telu rupa, yaiku naga, kéwan galak, lan nabi palsu, lan iku dipatèni minangka karajan kang kaping nem ing wektu angger-angger dina Minggu. Pati iku kelakon amarga pangibadah palsu, kang dilambangaké déning “pakaryaning tangané dhéwé,” yaiku “pangibadah” marang “setan-setan lan reca-reca saka emas, lan salaka, lan tembaga, lan watu, lan kayu,” uga déning “patèn-patèn,” “sihir-sihir,” “cabul,” lan “panyolong.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Panyembahan palsu, sing dilambangaké déning panyembahan dina Minggu, iku “sebab” sing kudu disesali lan ditobati, nanging wong-wong mau ora gelem mratobat, mula “akibaté” yaiku sangsara lan pati sing digawa déning walang-walang Islam. Sanadyan saprateloning manungsa, yaiku Amerika Sarékat, dipatèni ing wektu angger-angger dina Minggu, rong pertelon liyané ora mratobat.
Woes and Angels
Bebendhu lan Malaékat
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Bilahi kapisan lan bilahi kapindho cocog karo malaékat kapisan lan kapindho ing sajarah Millerit, lan sajarah mau diulang nganti temenan padha saben rinci ing sajarah satus patang puluh papat ewu. Sajarah satus patang puluh papat ewu iku sajarah malaékat katelu lan cocog karo bilahi katelu. Kaya déné pratandha-pratandha dalan ing sajarah Millerit diulang manèh ing sajarah satus patang puluh papat ewu, mangkono uga pratandha-pratandha dalan saka bilahi kapisan lan kapindho bakal diulang manèh ing sajarah malaékat katelu.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Pesen kang kapisan lan kapindho kaparingaké ing taun 1843 lan 1844, lan saiki kita ana ing sangisoré pangumuman pesen kang katelu; nanging katelu pesen iku isih kudu diproklamasèkaké. Saiki iki padha wigatiné kaya sadurungé, manawa pesen-pesen mau kudu diwedharaké manèh marang wong-wong kang lagi ngupaya kayekten. Kanthi pena lan swara kita kudu nglantaraké pangumuman iku, kanthi nuduhaké urutané, lan panrapan wangsit-wangsit kang nuntun kita marang pesen malaékat kang katelu. Ora bisa ana pesen kang katelu tanpa kang kapisan lan kang kapindho. Pesen-pesen iki kudu kita aturaké marang jagad lumantar terbitan-terbitan lan khotbah-khotbah, kanthi nuduhaké ing runtuting sajarah kenabian prakara-prakara kang wis kelakon lan prakara-prakara kang bakal kelakon.” Selected Messages, buku 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Pakaryan kita minangka para siswa ramalan yaiku nggabungake pekabaran malaekat kapisan lan kapindho menyang pekabaran malaekat katelu. Tanpa rong pekabaran kang kapisan mau, ora ana pekabaran katelu, awit “ora bisa ana katelu tanpa kapisan lan kapindho.” Iki bener miturut ‘urutan,’ amarga manawa ora ana kapisan lan kapindho, mula kang katelu iku satemene dadi kang kapisan. Iki uga bener miturut ‘isi,’ amarga ciri-ciri ramalan saka kang kapisan lan kapindho iku nemtokake ciri-ciri kang katelu. Miturut matematika ora ana kang katelu tanpa kang kapisan lan kapindho, lan miturut ramalan ora ana pratandha-pratandha dalan ing malaekat katelu, manawa pratandha-pratandha dalan saka kang kapisan lan kapindho ditinggal metu.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Allah wus maringaké pesen-pesen Wahyu 14 papané ing runtutaning ramalan, lan pakaryané ora kena mandheg nganti tumeka ing pungkasaning sajarah bumi iki. Pesen malaékat kang kapisan lan kang kapindho isih dadi kayektèn kanggo jaman iki, lan kudu lumaku sejajar karo pesen iki kang ndhèrèk sabanjuré. Malaékat katelu ngumandhangaké pepélingé kanthi swara sora. ‘Sawisé prekara-prekara iki,’ pangandikané Yohanes, ‘aku weruh malaékat liyané tumurun saka swarga, kagungan pangwasa gedhé, lan bumi padhang marga saka kamulyané.’ Ing pepadhang iki, pepadhangé kabèh telung pesen iku kaimpun dadi siji.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Pakaryan kita yaiku nduduhaké “ing garis sajarah kenabian prekara-prekara sing wis kelakon” ana ing gerakané para Millerit, “lan prekara-prekara sing bakal kelakon” ana ing gerakané satus patang puluh papat éwu.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Pangéran badhé ngukum jagad iki merga pialané. Panjenengané badhé ngukum badan-badan agama merga padha nampik pepadhang lan kayektèn sing wis kaparingaké marang wong-wong mau. Pesen gedhé, kang nyawijèkaké pesené malaékat kapisan, kapindho, lan katelu, kudu diparingaké marang jagad. Iki kang kudu dadi bebaning pakaryan kita.” The Seventh-day Adventist Bible Commentary, jilid 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘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 “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Panggegabunganing piwulanging malaékat kang kapisan lan kang kapindho iku kang madhangi bumi nalika malaékat ing Wahyu wolulas tumedhak. Panjenenganipun ngandika, “‘Sawisé prekara-prekara iki,’ pangandikané Yohanes, ‘aku weruh malaékat liyané tumedhak saka swarga, kagungan panguwasa gedhé, lan bumi dipadhangi déning kamulyané.’ Ing padhang iki, pepadhanging kabèh telung piwulang iku kagandheng dadi siji.” “Padhang” kang magepokan karo “bumi” kang “dipadhangi” iku kaleksanan nalika “pepadhanging kabèh telung piwulang iku kagandheng dadi siji.” Pakaryan nggabungaké, garis ing sadhuwuring garis, telung piwulang iku kanthi nggawa sajarah Millerit dadi loro sing sejajar karo sajarahé wong satus patang puluh papat èwu, uga kudu kaleksanan tumrap telung bilai.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Rubuhé Babil, kaya kang diproklamasèkaké déning malaékat kapindho, ora bisa dipisahaké saka pekabarané malaékat kapisan. Pekabarané malaékat kapisan nandhai Rawuhipun Kristus kaping pindho ing taun 1843, lan nalika pekabaran iku kabuktèn gagal, akibat saka pekabaran mau ngasilaké rubuhé gréja-gréja Protestan. Akibat iku yaiku malaékat kapindho, déné sababé yaiku kagagalané malaékat kapisan. Saupama ora ana malaékat kapisan, mesthi ora ana rubuhé Babil kaya kang diproklamasèkaké déning malaékat kapindho. Unsur kang ngiket sabab lan akibat iku bebarengan yaiku “wektu.” “Wektu” (1843) ora kelakon kaya kang diarep-arep, lan kagagalan iku nuwuhaké “akibat.” “Sababé” yaiku kasalahan anggoné netepaké yèn telung ramalan kang kanthi klèru wis disimpulaké déning Miller bakal rampung watara taun 1843. Telung ramalan iku, yaiku 1335, 2300, lan 2520 taun, diyakini déning Miller bakal pungkasané karo rawuhipun Kristus ing méga-méga ing taun 1843. Nalika ramalan-ramalan wektu kang kanthi klèru wis dipahami déning Miller iku kabuktèn gagal, prakara iku maringi alesan marang wong-wong Protestan kanggo nampik pekabarané malaékat kapisan, lan malaékat kapindho banjur teka. Malaékat kapisan iku “sabab,” lan malaékat kapindho iku “akibat.”
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Pesen malaékat kang kapisan lan kang kapindho ora bisa dipisahaké, awit loro iku kaiket sacara profètis déning wektu profètis. Bilai kang kapisan lan kang kapindho uga kaiket sacara profètis déning “wektu.” Wangsit wektu saka bilai kang kapisan, kang nandhakaké satus sèket taun panyiksa, rampung pas ing panggonan wektu wangsit telung atus sangang puluh siji taun lan limalas dina saka bilai kang kapindho, kang matèni, wiwit. Wangsit wektu ngubungaké bilai kang kapisan lan kang kapindho, lan uga pesen malaékat kang kapisan lan kang kapindho.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Kasampurnaning ramalan wektu tumrap bilai kapisan lan kapindho maringi kakuwatan marang piwulang malaékat kapisan lan ndadèkaké malaékat ing Wahyu sapuluh tumedhak kanggo madhangi jagad kanthi kamulyané. Ngandika bab malaékat kapisan, Sister White nyerat yèn dhèwèké “dipratélakaké manawa tugasé yaiku madhangi bumi kanthi kamulyané lan ngélingaké manungsa bab bebenduning Allah kang bakal teka.” Iku sajatiné tugas kang padha persis karo malaékat katelu ing Wahyu wolulas.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. 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.
“Malaékat sing manunggal ing pangumumaning pekabaran malaékat katelu iku bakal madhangi saindenging bumi kanthi kamulyané. Ing kéné kasorot sadurungé sawijining pakaryan kang jembaré nglimputi jagad kabèh lan kakuwatané ngédab-édabi. Gerakan Advent taun 1840–44 iku minangka pawujudan kang mulya saka panguwasané Allah; pekabaran malaékat kang kapisan digawa menyang saben panggonan misi ing saindenging jagad, lan ing sawatara nagara ana minat agama kang paling gedhé kang tau kasaksènan ing nagara endi waé wiwit jaman Reformasi abad kaping nembelas; nanging kabèh iku bakal kasileban déning gerakan kang gagah prakosa ing sangisoré pepènget pungkasan saka malaékat katelu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pakaryan iku bakal padha karo pakaryan ing Dina Pentakosta. Kaya dene ‘udan wiwitan’ kaparingake, lumantar kacurahaning Roh Suci ing wiwitaning Injil, supaya njalari wiji kang aji tuwuh munggah, mangkono uga ‘udan pungkasan’ bakal kaparingake ing panutupé kanggo matengake panèn. ‘Mangkono kita bakal wanuh, manawa kita ngudi supaya wanuh marang Pangeran Yehuwah: miyosé wis katetepake kaya wayah ésuk; lan Panjenengané bakal rawuh marang kita kaya udan, kaya udan pungkasan lan udan wiwitan marang bumi.’ Hosea 6:3. ‘Mulane padha bungaha, hé para putrané Sion, lan padha bungaha ana ing Pangeran Yehuwah Gusti Allahmu: awit Panjenengané wis maringi marang kowé udan wiwitan kanthi cukup, lan Panjenengané bakal nurunake kanggo kowé udan, yaiku udan wiwitan lan udan pungkasan.’ Joel 2:23. ‘Ing dina-dina pungkasan, mangkene pangandikané Allah, Aku bakal nyurahi Roh-Ku marang sakabehing manungsa.’ ‘Lan bakal kelakon, saben wong kang nyebut asmané Gusti bakal kapitulungan rahayu.’ Kisah Para Rasul 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pakaryan agung Injil iku ora bakal dipungkasi kanthi pepakaring panguwasa Allah kang luwih sathithik tinimbang kang nandhani wiwitane. Ramalan-ramalan kang kasampurnakake sajrone kacurahan udan wiwitan nalika pambukaning Injil, bakal kasampurnakake maneh sajrone udan pungkasan nalika panutupane. Ing kene ana ‘wektu-wektu pangrengkuhan’ kang dinanti-denanti dening rasul Pétrus nalika dhèwèké ngandika: ‘Mulané padha mratobata lan mbalika, supaya dosa-dosamu kabusak, nalika wektu-wektu pangrengkuhan bakal teka saka ngarsané Gusti; lan Panjenengané bakal ngutus Gusti Yésus.’ Kisah Para Rasul 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Kasampurnaning wewaton-wewaton wektu saka bilai kapisan lan kapindho ndhatengaken malaékat tumedhak kanggo madhangi bumi kanthi kamulyané ing taun 1840, mangkono maringi kakuwatan marang pawartosé malaékat kapisan; lan kasampurnaning bilai katelu ndhatengaken malaékat tumedhak kanggo madhangi bumi kanthi kamulyané ing 9/11, mangkono maringi kakuwatan marang pawartosé malaékat katelu. Padhangé bumi kalampahan lumantar panggabunganing rong gerakan mau ing sawijining panrapan sing sajajar—baris ing dhuwuré baris. Pawartos babagan telung bilai iku kang maringi kakuwatan marang pawartosé telung malaékat. Kabeh iku kagandhèng dadi rong garis; siji internal lan sijiné eksternal. Telung malaékat iku makili pakaryaning umaté Allah, lan pakaryané diwenehi kakuwatan déning kasampurnaning telung bilai mau. Sing eksternal iku Islam lan pakaryan kenabiané, déné sing internal iku Kristus ana ing umaté—pangajab kamulyan. Awit saka iku, Yéhuda kagandhèng karo kuldi ana ing wangsité Yakub ngenani pralambangé rolas putrané ing dina-dina wekasan.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Lan Yakub nimbali para putra-putrané, lan ngandika, “Kowé padha nglumpuk, supaya aku bisa nyritakaké marang kowé apa kang bakal kalakon marang kowé ing dina-dina wekasan. Padha nglumpuka, lan rungokna, hé para putrané Yakub; lan ngrungokna marang Israèl, bapakmu. … Yehuda, kowé iku kang bakal dipuji déning para sadulurmu: tanganmu bakal ana ing tengkuking mungsuh-mungsuhmu; anak-anaké bapakmu bakal sujud ana ing ngarepmu. Yehuda iku anak singa: saka mangsa, hé anakku, kowé wus munggah: dhèwèké mbungkuk, banjur ndheprok kaya singa, lan kaya singa tuwa; sapa kang wani nggugah dhèwèké? Tongkat karajan ora bakal pisah saka Yehuda, utawa sawijining panguwasa angger-angger saka antarané sikilé, nganti Silo rawuh; lan marang Panjenengané bakal ana panglumpukané bangsa-bangsa. Panjenengané ngiket anak kuldiné marang wit anggur, lan anak kuldi wadoné marang wit anggur pilihan; Panjenengané ngumbah sandhangané nganggo anggur, lan jubah-jubahé nganggo getihing woh anggur: Mripaté bakal abang merga anggur, lan untuné putih merga susu.” Purwaning Dumadi 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristus iku Singa saka taler Yehuda, kang ngumbah sandhangané ana ing getih, lan kang iku “wit anggur pilihan,” kang kanthi pralambang kenabian kaiket marang “anak kuldi.” Pesen lahiriah saka telung bilai kaiket marang pesen batiniah saka telung malaékat. Malaékat kapisan lan kapindho lumaku sejajar karo malaékat katelu, lan bilai kapisan lan kapindho kudu lumaku sejajar karo bilai katelu.
The Key
Kunci
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Peperangan Niniwe iku “kunci” sing ndatengaké pepetenging Islam marang jagad nalika tatu pati Katulik Roma wis mari ana ing undhang-undhang Minggu kang enggal bakal rawuh, yaiku lindhu ing Wahyu sewelas, ing ngendi bilai katelu tumeka kanthi dumadakan. Iku tumeka ing “jam” lindhu mau.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Lan ing ing sajroning jam iku ana lindhu gedhé, lan saprasapuluhé kutha ambruk, lan ing lindhu iku wong pitung èwu padha katumpes; lan para sisane padha ketaman wedi banget, lan padha mènèhi kamulyan marang Allahing swarga. Bilai kapindho wis kliwat; lan, lah, bilai katelu rawuh kanthi énggal. Wahyu 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Angger-angger dina Minggu miwiti mangsa panggawéné gambar kéwan kanggo jagad iki, lan perang Ninewe iku kunci kang nandhani panaklukan karajan kaping nem nalika sundel Tirus kaèlingi nalika wiwit ngidungaké lagu-laguné minangka panggenapaning Yésaya pasal rong puluh telu. Panyoba gambar kéwan iku minangka ujian kang kanthi iku nasib langgenging wong ditemtokaké, lan iku ditemtokaké sadurungé mangsa kasempatan sih-rahmat katutup. Kasempatan sih-rahmat katutup tumrap jagad nalika Mikhaèl jumeneng. Mangsa panyobaan gambar kéwan tumrap jagad ing Wahyu pasal telulas, ayat rolas lan sabanjuré, dilambangaké déning mangsa panyobaan gambar kéwan tumrap Amérika Sarékat.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Nalika Amerika, tanah kamardikan agama, bakal manunggal karo Kapapaan sajroning meksa nurani lan nyurung manungsa supaya ngurmati sabat palsu, umat ing saben nagara ing saindenging jagad bakal katuntun kanggo ngetutaké tuladhaé.” Testimonies, jilid 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Mangsa pangujian pratandha kéwan buas ing Amerika Sarékat misahake lan ngesahaké segelé satus patang puluh papat ewu ing Wahyu pitu, lan mangsa pangujian pratandha kéwan buas tumrap donya ngesahaké segelé kumpulan gedhé ing Wahyu pitu.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa manca bakal ngetutaké tuladha saka Amérika Sarékat. Sanadyan dhèwèké dadi sing mimpin dhisik, éwadéné krisis sing padha bakal tumiba marang umat kita ing kabèh péranganing donya.” Testimonies, jilid 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Kunci sing kaibarataké déning perang ing Ninewe nandhani wiwitaning mangsa pengujian gambar tumrap donya, déné ing wektu sing padha uga nandhani pungkasaning mangsa pengujian gambar tumrap Amerika Serikat. Sawijining kunci sing kaibarataké déning perang ing Ninewe mbukak jugangan tanpa dhasar sing nuwuhaké banjir Islam, sing kaibarataké minangka walang ing donya. Kunci iku, ing pungkasaning panguwuh ing tengah wengi, ditipifikasi déning sawijining kunci sing mbukak jugangan sing padha iku uga ing Amerika Serikat ing wiwitaning panguwuh ing tengah wengi.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Kunci ing Amérika Sarékat kaambaraké ing Leviticus rong puluh telu minangka riyaya slompret, nalika kuldi diluwari ing wiwitaning pawartaning panguwuh tengah wengi. Kunci iku diputer nalika bal-balaning geni saka Nashville tekan. Riyaya slompret, lan serangan marang Nashville nalika Islam diluwari, dadi pralambang perang Niniwe ing wektu hukum Minggu.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Hukum Minggu iku minangka pungkasaning pawartaning sesambat “tengah wengi”, awit sesambat iku banjur malih dadi sesambat “banter”, lan wiwitaning mangsa iku miturut kabutuhan sunnat kudu nggambarake pungkasané. Ing bilai kang kapisan, Islam kapesthekake nyiksa wadya Romawi, kang dadi pralambangé Amerika Sarékat, sajroning satus sèket taun. Konci iku (paprangan ing Ninewe) nandhani wiwitaning pawartaning sesambat tengah wengi, kaya déné riyaya slomprèt. Ing Imamat selikur telu ana limalas dina ing antarané riyaya slomprèt lan Pentakosta, kang uga riyaya Tarub. Limolas dina iku sajroning mangsa pacoban gambar kewan galak ing Amerika Sarékat cocog karo satus sèket taun panyiksaan ing bilai kang kapisan. Limolas iku saprasepuluhé saka satus sèket.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Limalas dina iku (satus seket taun) rampung nalika telung atus sangang puluh siji taun lan limalas dina wiwit. Wiwit tanggal 22 Oktober 1844, wektu profètis wis ora lumaku manèh, mula satus seket taun panyiksaan iku minangka pralambang limalas dina ing Imamat 23 sing diwiwiti kanthi riyaya kalasangka, banjur limang dina sawisé iku munggahé panji, banjur limang dina sawisé iku pangadilané Dina Panebusan, banjur limang dina tumuju marang pambanjuré Roh ing Pentakosta.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Ing kana iku wiwité “jam, lan sedina, lan sasi, lan setaun, supaya matèni saprateloné manungsa.” “Jam” iku jaming lindhu gedhé, yaiku hukum Minggu. “Dina” iku dinaning piwalesing Pangéran nalika gréja Advent Hari Kapitu Laodikia kasembur metu saka cangkemé Pangéran.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Amarga wong-wong iku bangsa kang tanpa pitutur, lan ora ana pangerten ana ing sajroning wong-wong iku. Ah, manawa padha wicaksana, manawa padha mangerti prakara iki, manawa padha nimbang wekasane! Kapriye bisa wong siji ngoyak sèwu, lan wong loro nggugah mlayune sapuluh èwu, kajaba Watu Karangé wis masrahaké wong-wong iku, lan Pangéran wis nyerahaké wong-wong iku? Amarga watu karangé wong-wong mau ora padha karo Watu Karang kita, mungsuh-mungsuh kita dhéwé uga dadi hakimé. Awit wit angguré asalé saka wit anggur Sodom, lan saka pategalan Gomora; woh angguré iku woh empedu, tandané pait; Angguré iku racun ula gedhé, lan bisa kang nggegirisi saka ula weling. Apa iki dudu wis kasimpen ana ing ngarsaku, lan kasegel ana ing antarané bandha-bandhaku? Pamales lan piwales iku kagunganingSun; sikilé bakal kesrimpet ing wektuné: amarga dina kasangsarané wis cedhak, lan prakara-prakara kang bakal nekani wong-wong iku padha enggal teka. Amarga Pangéran bakal ngadili umaté, lan bakal getun marga saka para abdiningSun, nalika Panjenengané mirsani yèn kakuwatané wis ilang, lan ora ana siji waé kang katutup utawa kang kari. Lan Panjenengané bakal ngandika, Endi para allahé, watu karangé kang dadi panyandhangan kapracayané? Pangandharing Toret 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.
“Jam”ing lindhu iku yaiku “dina kacilakané wong-wong mau.” Iki minangka paukuman tumrap wong-wong ing Adventisme sing ora nduwèni pangerten marang kawruh sing saya ditambahaké ing dina-dina wekasan. Wong-wong mau wis milih watu karang palsu kanggo dhasar mbangun omahé, lan satemené, watu karangé iku mung wedhi.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Peringatan iku wis rawuh: Ora kena diidini ana apa wae mlebu sing bakal ngganggu dhasaring pracaya kang wis kita bangun wiwit pesen iku rawuh ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit nalika iku aku wis ngadeg ana ing ngarsané jagad, setya marang pepadhang kang wis diparingaké Gusti Allah marang kita. Kita ora duwe ancas kanggo nggeser sikil kita saka landhesan panggonané wis dipasang, nalika saben dina kita ngupaya marang Pangéran kanthi pandonga kang temen-temen, nggolèki pepadhang. Apa kowé mikir yèn aku bisa ninggalaké pepadhang kang wis diparingaké Gusti Allah marang aku? Iku kudu dadi kaya Watu Karang Sangakala. Iku wis nuntun aku wiwit nalika diparingaké.” Review and Herald, April 14, 1903.
The “month” represents the first month.
“Tanggal” iku nglambangaké sasi kapisan.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Padha bungaha, hé para putraning Sion, lan padha sukaning ati ana ing Sang Yehuwah, Allahira; amarga Panjenengané wus maringi udan wiwitan marang kowé kanthi sapantesé, lan Panjenengané bakal ndhatengaké udan tumrap kowé, yaiku udan wiwitan lan udan pungkasan, ana ing sasi kapisan. Lan papan panggilingan bakal kebak gandum, lan bak-bak pangempres bakal lubèr kebak anggur lan lenga. Lan Aku bakal mulihaké marang kowé taun-taun kang wis dipangan walang, uler panggragas, uler, lan walang alit, yaiku wadyabala-Ku kang gedhé, kang Dakutus ana ing antaramu. Lan kowé bakal mangan kanthi lubèr, lan bakal wareg, lan bakal memuji asmané Sang Yehuwah, Allahira, kang wus tumindak nggumunaké marang kowé; lan umatingSun ora bakal tau kawirangan. Lan kowé bakal sumurup yèn Aku ana ing satengahing Israèl, lan yèn Aku iki Sang Yehuwah, Allahira, lan ora ana liyané; lan umatingSun ora bakal tau kawirangan. Yoèl 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
“Wektu” paugeran Minggu, Islam saka bilai katelu dumadakan nyerang, lan Adventisme Laodikia isin awit padha ngendel marang watu karangé ula. Ing wektu iku, ing sasi kapisan, udan pungkasan kawutahaké marang sawijining umat kang wis kasucèkaké. Ing titik iku Amerika Sarékat dipatèni, sawisé panyiksa wiwit saka Nashville lan sapituruté. Panyiksa kang yaiku karusakaning kutha-kutha iku diwiwiti, lan ing wektu paugeran Minggu Amerika Sarékat rampung (dipatèni) minangka karajan kaping nem saka ramalan Kitab Suci, nggawa mlebu mangsa pengujian gambaring kéwan tumrap donya, kang rampung nalika karajan kaping wolu tekan pungkasané, tanpa ana sing mitulungi (dipatèni).
The Euphrates
Efrat
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Kali Efrat kanthi simbolis digandhengake karo Islam, lan Efrat ateges, “subur, utawa njeblug metu.” Ing bilai kapindho, patang angin kang kaiket ing Efrat iku diluwari.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. 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 9:13–15.
Lan malaékat kang kaping nem muniaké kalasangkane, lan aku krungu swara saka patang sungu mesbèh emas kang ana ing ngarsané Gusti Allah, ngandika marang malaékat kaping nem kang nyekel kalasangka mau, “Luwarana malaékat papat kang kaiket ana ing bengawan gedhé Éfrat.” Lan malaékat papat mau diluwari, kang wus disawisaké kanggo sajam, sadina, sasasi, lan setaun, supaya matèni saprateloné manungsa. Wahyu 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Éfrat nglambangaké tapel wates sisih wetaning Tanah Prajanjian, lan Islam iku “anak-anaké sisih wetan” ana ing ramalan. Ciri kenabiané yaiku manawa wong-wong mau dipinget lan diluwaraké, diwiwiti saka Hagar kang dipinget déning Sarah.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Lan Gusti Allah ngandika, “Sarak, garwamu, mesthi bakal nglairake anak lanang kanggo kowé; lan kowé bakal maringi asmane Iskak; lan Aku bakal netepake prajanjian-Ku karo dheweke dadi prajanjian langgeng, lan karo turunane sawisé dheweke. Dene bab Ismael, Aku wis miyarsakaké panyuwunmu: lah, Aku wis mberkahi dheweke, lan bakal ndadekake dheweke subur, lan bakal nglairake turunane dadi akeh banget; rolas pangeran bakal dilairake saka dheweke, lan Aku bakal ndadekake dheweke dadi bangsa gedhé.” Purwaning Dumadi 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ismael kaparingaké supaya mbabar woh, lan Efrat tegesé mbabar woh. Ing pungkasaning ramalan satus sèket taun panyiksa saka bilai kapisan, ramalan sajam, sadina, sabulan, lan setaun wiwit nalika Islam dipunlilani supaya matèni saprateloné manungsa. Ing wektu angger-angger dina Minggu, karajan kaping nem ing ramalan Kitab Suci dipatèni, lan iku saprateloné Roma modhèren. Islam wus dipunwatesi ing tanggal 11 Agustus 1840, nalika pangwibawaning pekabaran malaékat kapisan, lan dipunlilani manèh nalika pangwibawaning pekabaran malaékat katelu ing 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
Ing tanggal 9/11, panyegelan marang satus patang puluh papat ewu wiwit kalakon nalika pangadilan tumrap wong mati rampung, lan pangadilan tumrap wong urip wiwit kalampahan. Nalika Islam saka bilai katelu diluwari ing tanggal 9/11, iku banjur enggal dipenggak sajrone mangsa panyegelan.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Panglihatan iki diparingaké ing taun 1847 nalika sadulur-sadulur Advent sing netepi Sabat isih mung sathithik banget, lan saka antarané wong-wong mau mung sawetara sing ngira yèn netepi Sabat iku wigati cukup kanggo narik garis pamisah antarané umat Allah lan wong-wong sing ora precaya. Saiki kawujudan saka panglihatan iku wiwit katon. ‘Wiwitané mangsa kasangsaran’ sing kasebut ing kéné ora nuduhaké marang wektu nalika pageblug-pageblug wiwit diwutahaké, nanging marang sawatara wektu sing cendhak sadurungé pageblug-pageblug iku diwutahaké, nalika Kristus isih ana ing papan suci. Ing wektu iku, nalika pakaryan karahayon lagi nutup, kasangsaran bakal teka marang bumi, lan para bangsa bakal nepsu, nanging isih dikendhalèkaké supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa kasagaran saka ing ngarsané Gusti, bakal tumeka, kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa tetep madeg ing mangsa nalika pitu pageblug pungkasan bakal diwutahaké.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
“wektu cekak” kang nuntun marang pungkasaning probation iku ya iku wektu nalika “Kristus ana ing papan suci” “ngrampungake” “pakaryan kaslametan.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Ing sistem tipikal, kang dadi wewayanganing kurban lan imam agungipun Kristus, sesucining pasamuwan suci iku minangka paladosan pungkasan kang katindakaké déning imam agung ing sajroning puteran paladosan taunan. Iku minangka pakaryan panutuping panebusan—yaiku pambuwangan utawa panyingkiraning dosa saka Israèl. Iku pralambang tumrap pakaryan panutup ing paladosaning Imam Agung kita ing swarga, yaiku pambuwangan utawa pambusakaning dosa-dosaning umatipun, kang kacathet ing cathetan swarga. Paladosan iki nyakup pakaryan panyelidikan, pakaryan pangadilan; lan iku langsung ndhisiki rawuhipun Kristus ing méga-méga swarga kanthi kakuwatan lan kamulyan ageng; awit nalika Panjenengané rawuh, saben prakara wus kaputus. Pangandikanipun Gusti Yésus: ‘Ganjaran-Ku ana ing Aku, kanggo mènèhi marang saben wong miturut pakaryané.’ Wahyu 22:12. Pakaryan pangadilan iki, kang langsung ndhisiki rawuhipun kaping kalih, iku kang kapratélakaké ing pawartosing malaékat kapisan ing Wahyu 14:7: ‘Wediaa marang Allah, lan mulyakna Panjenengané; awit wekdal pangadilanipun wus rawuh.’” The Great Controversy, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Ngilangi dosa-dosané umat-Nya” kelakon sajroning pangadilané wong urip.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Mulanéa marga saka kuwi, lan mretobata, supaya dosa-dosamu kabusak, supaya wektu pangayoman bakal teka saka ngarsané Gusti; lan Panjenengané bakal ngutus Gusti Yesus Kristus, kang biyèn wis diwartakaké marang kowé: Panjenengané iku kudu katampi déning swarga nganti tekané mangsa pamulihan sakehing samubarang, kang wis dipangandikakaké déning Allah lumantar cangkemé para nabi suci-Né kabèh wiwit saka wiwitaning jagad. Lelakone Para Rasul 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.
Supaya bisa mratobat, wong kudu isih urip, lan pertobatan kang dirujuk déning Pétrus ing kéné ing pangertèné kang sampurna dumadi nalika “wektu kasenengan bakal teka.” Pangaso lan kasenengan iku udan pungkasan, kang wiwit nalika malaékat kang kuwasa saka Wahyu wolulas tumedhak kanggo madhangi bumi kanthi kamulyané. Malaékat kang kuwasa iku uga malaékat kapisan saka 11 Agustus 1840 kang tumedhak nalika Islam dicegah, lan malaékat iku “ora liya saka sawijining Pribadi kajaba Yésus Kristus.” “Kasenengan” lan “wektu pangembalian samubarang kabèh” diwiwiti kanthi Islam diluwari kanggo nggugah bebenduning bangsa-bangsa, banjur dicegah nalika satus patang puluh papat èwu diségel. 9/11 nandhani wektu kasenengan lan pangaso, yaiku udan pungkasan, lan iku nandhani mangsa “pangembalian samubarang kabèh.” Kang dibalèkaké ana ing pasamuwan, kang wiwit pambalelan taun 1863 wis dadi pasamuwan kang perang, nanging bakal dadi pasamuwan kang menang, yaiku wektu panyegelan satus patang puluh papat èwu.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Pasamuwan kang isih perang iku campuraning gandum lan suket alang-alang, dene pasamuwan kang wis menang iku pisungsung gandum woh kapisan ing Pentakosta. 9/11 iku pisanan kaliné Balaam nggebug kuldiné, lan Balaam (Amerika Sarékat) langsung miwiti perang nglawan terorisme ing saindenging jagad sawisé serangan dadakan mau. Kuldiné Balaam nggambarake telung bilai kang dadi péranganing bilai katelu, lan kang lumaku sajajar karo pesen telung malaékat. Mulané, telung bilai iku sacara profètis dipréntah déning telung undhak-undhakané telung malaékat. Awit saka iku, kaping pindhoné Balaam nggebug kuldiné iku dadi panglempakan kaping pindho, kaya kang tansah dumadi ing undhak-undhakan kapindho. Ana ing antarané loro kebon anggur, yaiku tanah mulya harfiah kuna lan tanah mulya rohani modhèren, Islam nyerang Israèl tanggal 7 Oktober 2023, lan enggal banjur ana pepalang kang dipasang marang Gaza, banjur Islam bakal nyerang Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Serangan Nashville iku serangan kapindho saka rong serangan dadakan kang, ana ing paseksiné Balaam, dumadi ing antarané kebon-kebon anggur. Nashville nandhani tenger dalan profetik nalika pekabaran panguwuh ing tengah wengi manunggal karo malaékat kapindho. Pekabaran panguwuh ing tengah wengi diwiwiti nalika loro muridé Kristus, (kang makili pekabaran malaékat kapindho) ngeculaké kuldi iku ing wiwitan mlebu kanthi kaagungan. Prosesi iku ing pungkasane nuntun menyang salib, kang makili lindhu saka paugeran Minggu kang enggal teka, nalika sundel Roma ngalahaké karajan kaping nem saka wangsit Kitab Suci sawisé dheweke dilalèkaké saka sajarahing Amerika Sarékat.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Nalika wanita lacur mau wiwit ngidungaké lagu-laguné ing hukum Minggu, peperangan Niniwé bakal wis kaulang manèh lan kunciné bakal wis diputer, kang nandhani kabukaké mangsa pangujian gambar kéwan buas ing jagad. Peperangan Niniwé iku pungkasaning pawartaning panguwuh tengah wengi, kang salajengipun malih dados panguwuh soraing malaékat katelu. Wiwitaning mangsa iku, kang katandhani déning serangan dadakan marang Nashville, uga bakal wis dipratandhakaké déning peperangan Niniwé, awit Yésus, minangka Alfa lan Omega, tansah nggambaraké pungkasan lumantar wiwitan. Serangan Nashville, miturut kabutuhan kenabian, bakal ngemu unsur-unsur kamenangan Roma nglawan Persia, kang maringi kalodhangan marang Islam kanggo ngebaki bumi kanthi pepeteng. Donald Trump iku pralambang gambar Roma, mulané dhèwèké bakal menang ing peperangan Niniwé kang magepokan karo serangan Nashville, nanging kakuwatané kanggo nahan banjiring Islam bakal wis nyuda.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Peperangan sing kasil dimenangake déning Ronald Reagan ing taun 1989 iku sawijining perang adhem sing wis kawiwitan ing pungkasan Perang Donya Kapindho. Perang adhemé Trump iku perang Panium, lan iku nuntun marang Perang Donya Katelu ing wektu hukum Minggu, sing wis dipralambangaké déning perang Actium lan uga perang Nineveh. Perang adhemé Trump, sing diwakili déning perang Panium, nuntun marang dirubuhaké “témbok” pamisahan antarané gréja lan nagara ing Konstitusi, kaya sing dipralambangaké déning dirubuhaké Tembok Berlin ing taun 1989.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville makili titik nalika kuldiné Balaam ngremuk sikilé Balaam marang témbok, saéngga nandhakaké ana panglumpuhan ing témbok. Mangsa panguwuh tengah wengi diwiwiti déning sawijining kedadéyan sing nabrak témbok pamisah ing Konstitusi, saéngga nandhai wiwitaning panyetelan gambar kéwan mau (gabungan gréja lan nagara) kanthi sawijining waymark sing ngetipifikasi ambruké témbok pamisah ing pungkasaning panyetelan gambar kéwan mau. Donald Trump bakal kanthi profètis ngandika lumantar sawijining parentah eksekutif sing ngetipifikasi pangandikan ing undhang-undhang Minggu, kaya sing katipifikasèkaké déning Alien and Sedition Acts taun 1798. Ing kono dhèwèké bakal ngalahaké para globalis saka parté Demokrat lan para padanané, yaiku para globalis RINO saka parté Republik. Kamenangané nglawan para mungsuh sing katipifikasèkaké déning Persia ing perang Nineveh bakal ndadèkaké loro-loroning sisih ing perang pulitik kelangan kakuwatan sing perlu kanggo nahan walang-walang Islam sing bakal nyebar ing saindhenging nagara. Sikil Trump sing remuk iku minangka témbok ing wiwitaning pamedharan panguwuh tengah wengi sing nuntun marang témbok ing pungkasan.
We will continue this consideration of the three woes in the next article.
Kita bakal nerusake panggatosan babagan telung bilai iki ing artikel sabanjuré.