Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
Suster White kaping pirang-pirang ngandharake bilih pethikan ing kitab Yesaya ingkang kawaca déning Gusti Yesus wonten ing sinagoga ing Nazaret, boten namung ngumumake pakaryanipun piyambak, nanging ugi nglambangake pakaryan kita. Kasampurnaning panggenapan saking pakaryan ingkang kapilut punika katindakaké déning para tiyang ingkang dados panji-panji saking satus patang puluh papat èwu.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.
Rohé Pangéran Allah ana ing atasku; marga Pangéran wus njebadi aku, supaya martakakaké kabar kabungahan marang wong-wong kang andhap asor; Panjenengané wus ngutus aku kanggo mbebedhag ati kang remuk, kanggo mratelakaké kamardikan marang para tawanan, lan kabukakan pakunjaran marang wong-wong kang kabanda; Kanggo mratelakaké taun keparengané Pangéran, lan dina piwalesé Allah kita; kanggo nglipur kabèh wong kang nggrundel; Kanggo netepaké marang wong-wong kang nggrundel ana ing Sion, kanggo maringi marang wong-wong mau kaéndahan minangka gantiné awu, lenga kabungahan minangka gantiné panggrundel, busana pamuji minangka gantiné roh kang abot; supaya wong-wong mau kasebut wit-witaning kabeneran, tetandurané Pangéran, supaya Panjenengané kaluhuraké. Lan wong-wong mau bakal mbangun reruntuhan-reruntuhan lawas, bakal ngadegaké manèh karusakan-karusakan biyèn, lan bakal ndandani kutha-kutha kang rusak, karusakaning turun-temurun pirang-pirang abad. Lan wong-wong manca bakal ngadeg lan angon pepanthanmu, lan anak-anaké wong asing bakal dadi para juruplowokmu lan para pangurus kebon anggurmu. Nanging kowé bakal kasebut Imam-imamé Pangéran: wong-wong bakal nyebut kowé Para Peladèné Allah kita: kowé bakal mangan kasugihané para bangsa liya, lan ana ing kamulyané kowé bakal gumunggung. Minangka gantiné wirangmu, kowé bakal olèh kaping pindho; lan minangka gantiné kawirangan, wong-wong mau bakal padha bungah ana ing pandumané: mulané ana ing nagarané wong-wong mau bakal nduwèni panduman kaping pindho: kabungahan langgeng bakal dadi kagungané wong-wong mau. Yesaya 61:1–7.
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
Ing artikel sadurungé kita wiwit ngenali “jam, sasi, dina lan taun” kang dadi péranganing wangsit wektu telung atus sangang puluh siji taun lan limalas dina. Wektu wis ora ana manèh, mula papat ungkapan wektu mau kudu ditrapaké sacara simbolis ing dina-dina pungkasan, nalika ciri-ciri kenabian saka bilai kapisan lan kapindho diulang manèh ing bilai katelu. “Taun” iku “taun sih-kadarmané Pangéran,” lan iku uga “dina piwalesé Allah kita.”
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“Dinten” punika “dintening bilai,” dinten piwales, lan piwales paukuman, kados ingkang sampun kapratelakaken déning Musa.
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. Deuteronomy 32:35.
Pamales-Ku iku piwales lan pambales; sikilé bakal kesered ing mangsané: awit dina kasangsarané wis cedhak, lan apa kang bakal nekani wong-wong mau padha enggal rawuh. Deuteronomy 32:35.
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
Ing kitab Yesaya, punika “tahun kang kinarsakaken” lan “dinten pamales,” lan dinten pamales punika “dinten bilai” ingkang kapangandikakaken dening Musa, nalika sukunipun Laodikia kesrimped nalika sami nampi piwales lan pamales. Wanci lindhu ageng, dinten bilai, tahun kang kinarsakaken, lan sasi kapisan sedaya punika sarujuk kaliyan hukum Minggu. Tembung “sasi” wonten ing Yoel punika tembung tambahan, nanging tembung tambahan punika leres. Para jurujarwa nambahaken tembung “sasi” kanthi sarujuk kaliyan kayekten bilih udan pungkasan tumurun ing 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. Joel 2:23.
Mulanen, he para putra Sion, lan bungaha ana ing Sang Yehuwah, Allahmu; awit Panjenengane wus maringi kowe udan wiwitan kanthi ukuran kang patut, lan Panjenengane bakal ndhatengake marang kowe udan, yaiku udan wiwitan lan udan pungkasan, ing sasi kang kapisan. Yoel 2:23.
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
Tembung “wulan” iku minangka sawijining tafsiran, dudu bagéan saka teks asli kang kaparingaké ilham. Basa Ibrani iku mung ngandharaké yèn udan bakal teka “ing wiwitan” utawa “kaya ing wiwitan”—tegesé Gusti Allah bakal mulihaké udan-udan iku ing mangsa kang samesthiné, kaya ing jaman biyèn. Mbak White bola-bali nyelarakaké gerakan Millerite taun 1840 nganti 1844 karo Pentakosta kanggo njlèntrèhaké udan pungkasan ing dina-dina pungkasan. Udan pungkasan iku teka “kaya ing wiwitan,” yaiku Pentakosta, kang bola-bali diselarakaké déning Mbak White karo hukum Minggu.
“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 kang nyawiji ing pangwartané pawartosé malaékat katelu iku bakal madhangi saindenging bumi kanthi kamulyané. Ing kéné wis kapratélakaké sawijining pakaryan kang jembaré sadonya lan kakuwatané ngédab-édabi. Gerakan Advent taun 1840–44 iku dadi pratélan kamulyan saka kakuwatané Allah; pawartosé malaékat kapisan wis kababar menyang saben papan misi ing donya, lan ing sawatara nagara ana kawigatosan agami kang paling gedhé kang tau kaseksèn ana ing nagara endi waé wiwit jaman Reformasi abad kaping nembelas; nanging kabèh iku bakal kasumelangaké déning gerakan kang rosa banget ing sangisoré pepéling 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, yaiku ing pamedhare Roh Suci nalika wiwitaning Injil, supaya njalari wiji kang aji thukul, mangkono uga ‘udan pungkasan’ bakal kaparingake ing pungkasané kanggo matengaké panèn. ‘Tumuli kita bakal padha sumurup, manawa kita ngugemi anggon kita nguningani Pangéran: miyosipun wus katetepake kaya ésuk; lan Panjenengané bakal rawuh marang kita kaya udan, kaya udan pungkasan lan udan wiwitan marang bumi.’ Hosea 6:3. ‘Mulané padha bungaha, hé para anaké Sion, lan padha bungaha ana ing Pangéran Allahmu: amarga Panjenengané wus maringi kowé udan wiwitan kanthi samadya, lan Panjenengané bakal ndhawahaké udan kanggo kowé, yaiku udan wiwitan lan udan pungkasan.’ Joel 2:23. ‘Ing dina-dina pungkasan, pangandikané Allah, Ingsun bakal nyuntakaké Roh-Ku marang sakèhé daging.’ ‘Lan bakal kalakon, saben wong sing nyebut asmane Pangéran 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 agunging Injil ora bakal dipungkasi kanthi pratandha kakuwasaning Allah kang luwih sathithik tinimbang kang nandhani wiwitane. Ramalan-ramalan kang kawujud ana ing kecurahan udan wiwitan nalika pambukaning Injil, bakal kawujud maneh ana ing udan pungkasan nalika panutupé. Ing kéné ana ‘mangsa kasagedan’ kang dipraosakaké bakal rawuh déning rasul Pétrus nalika dhèwèké ngandika: ‘Mulané mratobata kowé lan murtadana, supaya dosa-dosamu kabusak, manawa mangsa kasagedan iku rawuh saka ing ngarsané Pangéran; lan Panjenengané bakal ngutus Gusti Yésus.’ Lelakon Para Rasul 3:19, 20.” The Great Controversy, 611.
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
Pentakosta iku “pambukan” utawa “wiwitan”ing pakaryan Injil, lan udan pungkasan ing “panutupan” iku “pungkasaning” pakaryan iku. Sing kapisan nglambangaké sing pungkasan. Sasi kapisan nandhakaké panyurakaning Roh Suci nalika angger-angger dina Minggu.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
“Ora ana siji waé ing antarané kita sing bakal tau nampa meterai Allah sajroning watak kita isih ana siji cacad utawa rereged. Dene marang kita dipasrahaké kanggo mbeneraké cacad-cacad ing watak kita, kanggo nyucèkaké padalemaning nyawa saka saben najis. Banjur udan pungkasan bakal tumiba marang kita, kaya déné udan wiwitan tumiba marang para murid ing Dina Pentakosta. …”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Para sadulur, apa kang koklakoni ing pakaryan agung nyawisake iki? Wong-wong kang padha manunggal karo jagad lagi nampa cetakan kadonyan lan nyawisake awake kanggo tandhaing kéwan galak. Nanging wong-wong kang ora ngendel marang dhiriné dhéwé, kang padha andhap-asor ana ing ngarsané Gusti Allah lan ngresiki nyawané lumantar mituhu marang kayektèn, wong-wong iki lagi nampa cetakan swarga lan nyawisake awake kanggo meterai Allah ana ing bathuké. Nalika dhawuh iku wus kapratelakaké lan cap iku wus kaesèkaké, wataké bakal tetep resik lan tanpa cacad kanggo saklawasé.” Testimonies, volume 5, 214, 216.
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
“Wulan” kang kapisan iku hukum Minggu, “jam” saka lindhu gedhé iku hukum Minggu, “dina” kasangsaran, piwales, lan piwales dendam iku hukum Minggu, lan “taun” sih-karsanipun iku hukum Minggu. Satus sèket taun saka piwulang ramalan bilai kang kapisan rampung ing hukum Minggu, ing kono telung atus sangang puluh siji taun lan limalas dina wiwit.
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 9:14, 15.
mangandikakna marang malaékat kaping nem kang nyekel kalasangka: Uwalen papat malaékat kang kaiket ana ing kali gedhé Éfrat. Lan papat malaékat mau banjur kaéwalaké, kang wus kasiyapaké kanggo sajam, sedina, sabulan, lan setaun, supaya matèni saprateloné manungsa. Wahyu 9:14, 15.
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
“Papat malaékat” kang “kaiket ana ing bengawan ageng Éfrat” iku “dilepasaké” ing jaming angger-angger Minggu. Wong-wong mau kanthi cara nubuatan wis “disiyagakaké” kanggo jam, dina, sasi, lan tauning bilai kapindho, supaya matèni saprateloné manungsa. Amérika Sarékat dipatèni minangka karajan kaping nem ing nubuatan Kitab Suci nalika angger-angger Minggu, lan Amérika Sarékat iku saprateloné saka uni rangkep telu kang diadegaké nalika angger-angger Minggu. Bilai kapindho diulang ing bilai katelu, kaya déné malaékat kapindho diulang ing malaékat katelu.
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
Papat angin iku diluwari nalika 9/11, minangka pratandha wiwitaning panyegelan marang wong satus patang puluh papat ewu, lan sanalika sawisé iku banjur ditahan manèh. Nalika wong-wong kang kaawakaké ana ing Yesaya sawidak siji, yaiku wong-wong kang padha nangis susah, kaelipur, padha kaelipur lumantar pawutahan kabèh saka Sang Panglipur nalika ana undhang-undhang Minggu, kang uga dadi “jam” lindhu gedhé iku. Wong-wong kang padha nangis susah ana ing taun kang kinasihan, iku wong-wong kang padha karo wong-wong kang padha nangis susah ana ing Yehezkiel sanga, kang nampani pegelé Allah. Gusti Yesus miwiti paladosané lumantar nyebut Yesaya sawidak siji, lan Sister White nyalarasaké pangandikanipun karo pakaryan kita.
“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.
“Kristus ngumumaké misi-Né marang jagad nalika, ana ing sinagoga ing Nazaret, Panjenengané maca saka pamedhar wangsit Nabi Yesaya: ‘Rohé Pangéran ana ing Aku, awit Panjenengané wus njebadi Aku kanggo martakaké Injil marang wong-wong miskin; Panjenengané wus ngutus Aku kanggo marasaké wong-wong kang remuk atiné, kanggo martakaké pangluwaran marang wong-wong tawanan, lan pambaleké pandelengan marang wong-wong wuta, kanggo mbébasaké wong-wong kang katindhes, kanggo martakaké taun kang karsa ditampi déning Pangéran.’ Pakaryan ing ngarsané gedhé temen!—Kanggo martakaké taun kang karsa ditampi déning Pangéran. Mangsa iki nyakup jaman demi jaman, ngambah abad demi abad, sajroning mangsa kasempatan sih-rahmat isih lumaku. Gusti Allah ngentosi kanggo mirengaké panyuwun lan pandhodhok; mirsani supaya manungsa padha nyedhak marang Panjenengané, kang piyambak saged mitulungi kita. Panjenengané ngangen-angen ngapura dosa-dosané, nampani wong-wong mau dadi kagungané piyambak. Panjenengané badhé nampani saben jiwa kang remuk lan mratobat kang sowan marang Panjenengané; awit pancèn kanggo nglakoni pakaryan iki Gusti Allah njebadi Putra ontang-anting-Né.”
“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.
“Nanging punapa dene Sang Kristus boten ngrampungaken ukara ingkang kacathet wonten ing Yesaya? Punapa dene Panjenenganipun ngicalaken klausa, ‘lan dinten piwalesipun Allah kita’? Bagéyan pungkasan saking ukara punika sami kemawon dados kayekten kados pérangan ingkang kapisan; sarta kanthi menengipun, kanthi boten ngaturaken sapérangan saking pangandikanipun piyambak ingkang kaparingaken dhateng nabi pilihanipun, Sang Kristus boten nyélaki kayekten punika. Nanging klausa pungkasan punika dados pérangan ingkang dipunremeni déning para pamiyarsanipun kanggé dipuntetepi wonten ing manah, sarta ingkang ndadosaken piyambakipun sami condhong nindakaken, kanthi ngucapaken paukuman dhateng sadaya tiyang ingkang boten sami kapitadosan agaminipun kaliyan piyambakipun. Tinimbang maringi dhateng bangsa punika pangandika kayekten, kabeneran, lan pangapunten, piyambakipun malah sampun mulang bilih Allah sengit dhateng sadaya jagad kapir. Watak kabapanipun Allah sampun dipunsalahgambarakên, lan kasarembag wonten ing sangandhaping tradhisi manungsa. Signs of the Times, January 14, 1897.”
“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’
“Misi umat Allah ing jaman iki kaandharake ana ing pangandika inspirasi kang nggambarake pakaryane Sang Mesias: ‘Rohé Pangeran Yehuwah ana ing Aku, amarga Pangeran wus njebadi Aku supaya martakake kabar kabungahan marang wong-wong kang andhap asor; Panjenengané wus ngutus Aku kanggo marasake wong-wong kang remuk atiné, kanggo ngumumake kamardikan marang para tawanan, lan kabukane pakunjaran marang wong-wong kang kabanda; kanggo ngumumake taun sih-karsané Pangeran, lan dinané paukumané Allah kita; kanggo nglipur sakehing wong kang nangis, kanggo netepake tumrap wong-wong kang nangisi Sion, supaya diparingi kaendahan minangka ganti awu, lenga kabungahan minangka ganti pangungkawa, sandhangan pamuji minangka ganti roh kasangsaran; supaya padha sinebut wit-witan kabeneran, tandurané Pangeran, supaya Panjenengané kaluhurake.’”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“‘Lan wong-wong mau bakal mbangun maneh reruntuhan-reruntuhan lawas, bakal ngedegake maneh karusakan-karusakan biyèn, lan bakal ndandani kutha-kutha kang rusak, yaiku karusakan-karusakan turun-temurun.’” Lake Union Herald, November 11, 1908.
Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.
Sadurunge kita lumebu luwih jero menyang pengulangan bilai kapindho ing bilai katelu, kita kudu ngélingaké dhiri kita manawa pesen iki kudu dimangertèni kanthi nggawa “baris demi baris.” Iki nandhani yèn saben “jam,” “dina,” “wulan,” lan “taun” ing Sabda kang kaparingaké inspirasi sing cocog karo konteks angger-angger Minggu, uga kudu ditrapaké marang panyiyapan Islam ing nyerang angger-angger Minggu.
As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel “hour” is mentioned five times.
Minangka tuladha: tembung “jam” namung kapanggih ing satunggal kitab ing Prajanjian Lawas, lan kitab punika inggih punika kitab Daniel. Ing Daniel, “jam” kasebat kaping gangsal.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
Lan sapa kang ora sujud lan nyembah, ing wektu iku uga bakal kacemplungaké ing tengahing pawon geni kang murub. … Saiki manawa kowé wus siyap, manawa ing wektu kowé krungu swarané slomprèt, suling, clempung, sambuk, gambus, lan serdam, sarta manéka warna musik, kowé padha sujuda lan nyembaha reca kang wus dakgawé, iku becik; nanging manawa kowé ora nyembah, ing wektu iku uga kowé bakal kacemplungaké ing tengahing pawon geni kang murub; lan allah endi ta kang bakal ngluwari kowé saka ing tangan-Ku? Daniel 3:6, 15.
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
Mbakyu White bola-bali nerapaké Daniel pasal telu, lan mulané “ing jam kang padha” iku tumrap hukum Minggu. Ing Daniel pasal papat, Daniel kagèt lan kebacut bingung sajroning “sawijining jam” nalika dhèwèké ngupaya nerangaké paukuman sing bakal tumiba marang Nebukadnésar.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Banjur Dhaniel, kang asmane Bèltsazar, kagèt sawatara wektu, lan panggalihé ngganggu dheweke. Sang Prabu ngandika lan ngendika, “Bèltsazar, aja nganti impen iku, utawa tegesé, ngganggu kowé.” Bèltsazar mangsuli lan ngandika, “Dhuh gustiku, muga-muga impen iku tumrap wong-wong kang sengit marang paduka, lan tegesé tumrap para mengsah paduka.” Dhaniel 4:19.
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
Dhaniel kagèt sajroning “sawijining jam” nalika panjenengané ngupaya mangertèni kepriyé carané ngandhani Nebukadnésar bab paukuman kang bakal tumeka marang dhèwèké. Dhaniel makili utusan malaékat kang kapisan, kang martakaké yèn “jam” paukuman wus tekan. Ramalané kaparingaké marang Nebukadnésar, lan setaun sawisé iku, paukuman marang Babul katibakaké marang Nebukadnésar.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Ing wektu iku uga prakara mau kalakon tumrap Nebukadnésar; lan dhèwèké katundhung adoh saka ing antarané manungsa, sarta mangan suket kaya sapi lanang, lan badané kembanan ebun saka langit, nganti rambuté thukul kaya wulu manuk garudha, lan kukuné kaya cakar manuk. Daniel 4:33.
Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.
Daniel lagi ngramal bab angger-angger Minggu sing bakal enggal teka, lan nalika iku tumeka, iku dadi “jam” pangadilan tumrap Babil. Loro-loroné “jam” iku padha nandhani angger-angger Minggu, yaiku jaming lindhu gedhé. Nebukadnésar iku alfa lan Belsyazar iku omega ing carita Babil, lan Belsyazar dipatèni ing wengi iku uga nalika tulisané tangan mau metu ana ing témbok.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Ing wektu iku uga metu driji-drijiné tanganing manungsa, banjur nulis ing ngarepé cagak lampu ana ing plester témbok kratoné ratu; lan ratu mirsa pérangan tangan kang nulis iku. Daniel 5:5.
The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.
“Ing jam kang padha” tulisan iku metu ana ing témbok, kang nandhakaké kapan angger-angger Minggu kang katulis ngrusak “témbok” pamisah antarané gréja lan nagara ing angger-angger Minggu, banjur Babil pungkasané sirna, kaya déné Amerika Sarékat uga sirna minangka karajan kaping nem ing ramalan Alkitab. Minangka karajan kaping nem, Amerika Sarékat iku daya kakuwasan kang mrentah pitung puluh taun simbolis ing Yesaya rong puluh telu nalika sundhalé Tirus dilalèkaké. Karajan utawa raja kang dipunsebat déning Yesaya iku yaiku dina pitung puluh taun, lan karajan kang mrentah pitung puluh taun ing ramalan Alkitab iku yaiku Babil. Rubuhipun Babilé Belsyazar minangka pralambang tumrap rubuhipun Amerika Sarékat, ing angger-angger Minggu, ing ngendi tulisan tangan ana ing témbok iku cocog karo angucap kaya naga ing Wahyu telulas.
In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.
Ing Wahyu wolulas, pangadilan marang Babil wiwit ana ing angger-angger dina Minggu ing ayat papat, nalika swara kapindho mratelakaké manawa pangadilané tekan sajroning sakjam lan uga sajroning sedina.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Lan aku krungu swara liya saka swarga, unjuké: Metua saka ing dhèwèké, hé umat-Ku, supaya kowé aja mèlu nampa pandumaning dosa-dosané, lan supaya kowé aja kataman bilai-bilainé. Amarga dosa-dosané wis tekan ing swarga, lan Gusti Allah wis kèlingan sakehing kaluputané. Wangsulana marang dhèwèké kaya dhèwèké wis mangsuli kowé, lan tikelna marang dhèwèké ping pindho miturut sakehing pakaryané; ana ing tuwung kang wis diisiné, isènana kanggo dhèwèké ping pindho. Sakpira akèhé dhèwèké wus ngluhuraké awaké dhéwé lan urip ing kanikmatan, semono uga pèngetan lan kasusahan wènèhna marang dhèwèké; amarga dhèwèké ngucap ing sajroning atiné: Aku lenggah dadi ratu, lan dudu randha, sarta ora bakal weruh kasusahan. Mulané bilai-bilainé bakal teka ing sajroning sedina, yaiku pati, lan pangadhuh, lan pailan; lan dhèwèké bakal diobong tumpes kalawan geni; amarga kuwasa Gusti Allah, Pangéran, kang ngadili dhèwèké. Lan para ratu ing bumi, kang wus padha laku jina lan urip ing kanikmatan bebarengan karo dhèwèké, bakal nangisi dhèwèké lan sesambat marga saka dhèwèké, nalika padha ndeleng kumeluning kobongané, padha ngadeg adoh marga wedi marang pèngetané, sarta padha munjuk: Cilaka, cilaka, kutha agung Babil, kutha kang rosa kuwi! amarga sajroning sajam waé paukumanmu wis teka. Wahyu 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Cetha yen paukuman sing lumampah saya maju marang Babil diwiwiti nalika angger-angger dina Minggu ing ayat papat, nalika wedhus gembalané Allah liyané katimbalan metu saka Babil. Yohanes nandhani wektu paukumané minangka “dina” lan uga “jam,” kanthi mangkono negesaké manawa pralambang-pralambang wektu iku kudu dimangertèni sacara pralambang.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
Paskah kudu dirayakaké ing sasi kapisan, lan Paskah selaras karo salib, kang salajengipun selaras karo angger-angger dina Minggu.
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
Pangéran banjur ngandika marang Musa lan Harun ana ing tanah Mesir, pangandikané, “Sasi iki bakal dadi wiwitaning para sasi tumrap kowé; iki bakal dadi sasi kang kapisan ing taun tumrap kowé. Kandhaa marang sakèhé pasamuwan Israèl, mangkéné: Ing dina kaping sepuluh sasi iki, saben wong kudu njupuk cempé kanggo awaké dhéwé, miturut brayat bapa-bapané, sapecaké cempé kanggo saben omah. Lan manawa brayat iku cilik banget kanggo sapecaké cempé, wong iku lan pepadhané kang cedhak karo omahé kudu njupuk bebarengan, miturut cacahe jiwa; saben wong miturut panganané bakal ngétung cempé iku kanggo kowé. Cempému kudu tanpa cacad, lanang umur setaun; kowé kudu njupuk iku saka wedhus gèmbèl utawa saka wedhus kambing. Lan kowé kudu nyimpen iku nganti dina kaping patbelas ing sasi kang padha iku; lan sakèhé pasamuwané jemaat Israèl kudu nyembeleh iku ing wayah soré.” Pangentasan 12:1–6.
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
Paskah minangka wiwitaning mangsa Pentakosta, mula iku nglambangaké Pentakosta, kang sabanjuré salaras karo undhang-undhang Minggu. Tarub Suci ditegakaké ing dina kapisan sasi kapisan, mangka iku nglambangaké diunggahaké pasamuwan kang jaya minangka panji ing wektu undhang-undhang Minggu. “Jam,” “dina,” “sasi,” lan “taun” saka bilai kapindho iku netepaké undhang-undhang Minggu, lan baris ing dhuwur baris saben ungkapan wektu mau padha salaras karo undhang-undhang Minggu manawa konteksé cocog. Ing wektu undhang-undhang Minggu, mangsa kapindho panganiaya kapapalan diwiwiti, déné kang kapisan yaiku 1.260 taun kang nuwuhaké para martir ing mangsa iku padha sesambat marang Gusti ana ing segel kaping lima kanthi pitakon, “nganti kapan,” nganti panguwasa kapapalan bakal diadili. Ing padusan getih kapapalan kang kapindho, Gusti Yesus wis maringi pawartos marang umaté yèn wong-wong mau ora prelu sumelang bab apa kang bakal diucapaké nalika padha dianiaya.
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.
Nanging manawa wong-wong mau nggawa kowe lan masrahaké kowe, aja padha sumelang luwih dhisik bab apa kang bakal kokucapaké, lan aja padha ngrancang luwih dhisik; nanging apa waé kang diparingaké marang kowe ing wektu iku, iku sing padha kokucapna; awit dudu kowe sing ngucap, nanging Roh Suci. Markus 13:11.
In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Ing kasusahan kapisan, manungsa disiksa sajroning satus seket taun. Taun-taun iku diwiwiti tanggal 27 Juli 1299 lan rampung tanggal 27 Juli 1449 nalika papat malaekat nglilani papat angin kang wus disawisaké tumraping jam, dina, sasi, lan taun, supaya matèni saprateloné manungsa. Mangsa kasangsaran iku nglambangaké mangsa pamasanganing patunging kéwan ing Amerika Sarékat. Mangsa iku yaiku limalas dina kang katuduhaké ing Imamat rong puluh telu wiwit riyaya slomprèt nganti Pentakosta. Mangsa pambentukaning patunging kéwan iku wiwit saka 9/11 nganti tekan hukum Minggu, nanging mangsa pangwartaning piwulang panguwuhing tengah wengi iku sawijining fraktal saka pambentukaning patunging kéwan wiwit saka 9/11 nganti tekan hukum Minggu.
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
Wiwitan lan pungkasaning panyegelan iku uga minangka alpha lan omega saka pambentukan gambaring kéwan galak. Sawijining golongan lagi mbentuk watak kanggo meteraining Allah; golongan sijiné lagi mbentuk gambaring kéwan galak. Mangsa iku ing Amérika Sarékat cocog karo mangsa sing padha ing jagad, kang diwiwiti nalika hukum Minggu. “Sasi” iku pralambang saka kasangsaran sing meksa ditegakaké gambar mau; mula sasi ing wektu hukum Minggu, kaya kang kaanggèni déning ayat kaping limalas ing Wahyu sanga, uga nggambaraké kasangsaran Islam sajroning ditegakaké gambaring kéwan galak ing jagad.
There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.
Ana aplikasi-aplikasi profètis liyané babagan kepriyé ramalan sangsara kapindho, lan jam, dina, sasi, lan tauné, makili hukum Minggu lan dibebasaké Islam kanggo nyerang Amérika Sarékat, nanging kita kudu nerusaké marang pokok-pokok liyané.
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
Ing mangsa wektu pungkasan iki, sajrone watara nem sasi kepungkur, aku wis nekanake manawa Islam saka telung bilai iku kanthi profètis gegandhèngan karo telung malaékat. Wiwit saka pratélaning Yakub tumrap Yehuda ing dina-dina pungkasan, manawa dhèwèké iku “wit anggur” kang kaiket karo “kuldi,” nganti Kristus nglilani kuldi iku sadurungé lumebuné kanthi kamenangan, lan uga lumantar garis-garis bukti liyané, Islam saka bilai kapisan lan kapindho iku nglambangaké pesen profètis kang nguwataké pesen malaékat kapisan lan kapindho, lan Islam saka bilai katelu iku nglambangaké pesen profètis saka malaékat katelu.
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
Bubar iki ana sawijining bab saka buku sing ditulis déning A. T. Jones wis dirujuk, lan bab iku negesaké kasunyatan sing padha, nanging lumantar pendekatan sing béda. Jones migunakaké tata-basa lan struktur kitab Wahyu kanggo nedahaké kepriyé ora mungkin misahaké telung kalasangka bilai sing pungkasan saka pesen telung malaékat. Panjenengané nandhesaké yèn malaékat kang kapisan ora bisa dipisahaké saka kang kapindho, lan yèn kang katelu ora bisa dipisahaké saka loro sing sadurungé. Fokus Jones ana ing telung malaékat, lan sanajan panjenengané mbangun argumentasiné bab sesambungan telung malaékat sing ora bisa dipisahaké, kanthi logika sing padha dhéwé panjenengané mbuktèkaké yèn kalasangka-kalasangka ing Wahyu sangang uga ora bisa dipisahaké saka telung malaékat ing Wahyu patbelas. Kita bakal nutup artikel iki nganggo bab saka Jones.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
BAB XI. PÈSANÉNING MALAIKAT KATELU
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“Wangsulan tumrap pitakonan wigati kanggo jaman saiki iku, ‘Apa kang kudu kita tindakake?’ bisa diwènèhake kanthi mesthi adhedhasar Pitu Trompet lan panggonane bangsa-bangsa gedhé ing jaman saiki; amarga wangsulan iku diparingake déning pangandikaning Allah, adhedhasar dhasar iki piyambak.
“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘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.
“Kita wis weruh manawa Tiga Bilai iku kagandhèng tanpa pisah karo telu pungkasan saka Pitu Kalasangka. Ing satengahing Pitu Kalasangka mau piyambak—sawisé pungkasaning Kalasangka Kaping Papat, lan sadurungé wiwitaning Kalasangka Kaping Lima—katulis mangkene: ‘Lan aku mirsa, lan krungu ana malaékat mabur ana ing satengahing langit, ngandika kanthi swara sora: Bilai, bilai, bilai, tumrap para pedunung bumi marga saka swara-swarané kalasangka liyané saka telu malaékat kang durung padha ngunekaké kalasangkané.’ Wahyu 8:13.
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“Manawa Telung Bilai iku ora bisa dipisahake gegandhengané karo telu pungkasan saka Pitu Kalasangka, siji tumrap saben kalasangka, iku kabuktekake tanpa bisa disangkal babar pisan déning kasunyatan menawa, nalika swarané Malaekat Kalima wis rampung, katulisan mangkéné: ‘Siji bilai wus liwati; lan, lah, isih ana rong bilai manèh sawisé iki.’ Wahyu 9:12. Lan nalika kalasangka kaping Nem wis rampung, katulisan mangkéné: ‘Bilai kapindho wus liwati; lan, lah, bilai katelu rawuh kanthi énggal. Lan malaekat kapitu muni.’ Wahyu 11:15.
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
“Saiki, kanthi ora kapisah gegandhèngan karo malaekat iki kang mratélakaké tekane Telu Bilai, kang uga ora kapisah gegandhèngan karo telu pungkasan saka Pitu Kalasangka, yaiku ‘Malaekat Katelu’ ing Wahyu 14.
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
“Supados punika saged katingal ugi minangka satemenipun mesthi tanpa pitaken babar pisan, sumangga kita miwiti kanthi Pesening Malaékat Katelu ing Wahyu 14, lan nlusuri malih sambetan-sambetanipun ingkang langsung ngantos dumugi wiwitanipun.”
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
“Pangandikan pisanan ing cathetan ngenani ‘Malaékat Katelu’ yaiku: ‘Lan malaékat katelu ngetutaké wong-wong mau.’ Wahyu 14:9. Iki nuduhaké manawa wis ana sawatara kang lumaku ndhisiki, kang banjur ‘ditutaké’ déning Malaékat Katelu.”
“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’
“Mulané, ayat sadurungé iku: ‘Lan ana malaekat liyané nuli ndhèrèk.’ Iki nuduhaké yèn ana malaekat siji uga wis ndhisiki malaekat iki, kang, nalika malaekat iki ndhèrèk, njalari diarani ‘liyané.’”
“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’
“Saiki balia maneh menyang ayat kang kaping nem: ‘Lan aku weruh malaekat liyane.’ Iki uga negesake manawa wis ana malaekat kang lunga ndhisiki, kang ndadekake malaekat iki, nalika mabur ana ing satengahing langit, dadi ‘liyane.’”
“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’
“Nalika kita nelusuri luwih mundur ing kitab Wahyu, kita ora nemokake malaékat siji waé, kajaba malaékat Trompèt Pitu, nganti kita tekan ayat kapisan saka bab sepuluh; lan ana ing kono kita maca: ‘Lan aku weruh malaékat liya kang kuwasa.’ Tembung iki, kaya sadurungé, negesake yèn sadurungé kang siji iki ana malaékat, kang, nalika kang siji iki metu, njalari dhèwèké kasebut minangka ‘liyane.’”
“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’
“Nusul luwih adoh maneh menyang mburi, kita ora nemokake malaekat siji-sijia, kajaba malaekat Sangkakala Kaping Ngenem lan Kaping Gangsal, nganti kita tekan ayat pungkasan bab wolu; lan ing kono kita tekan sing wiwitan, amarga kita maca: ‘Lan aku nyumurupi, lan krungu sawijining malaekat’—dudu ‘malaekat liyane,’ nanging, ing wiwitané, ‘sawijining malaekat.’”
“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:
“Mangkono, wiwit saka Wahyu 8:13, ana sawijining rerentengan malaékat sing ora pedhot, disambungaké déning tembung ‘liyané,’ terus nganti tekan Malaékat Katelu ing Wahyu 14, bebarengan karo pawartané. Mangkene:”
“‘I beheld, and heard an angel." Revelation 8:13.
“‘Aku nyawang, lan krungu sawijining malaékat.” Wahyu 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘Lan aku weruh malaékat kuwat liyané.’ Wahyu 10:1.
“‘And I saw another angel.’ Revelation 14:6.
“Lan aku weruh malaékat liyané.” Wahyu 14:6.
“‘And there followed another angel.’ Verse 8.
“‘Lan tumuliya malaékat liyané.’ Ayat 8.”
“‘And the third angel followed them.’ Verse 9.
“‘Lan malaékat katelu ndherek wong-wong mau.’ Ayat 9.
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
“Muga-muga bagan prasaja ing ngisor iki bakal mbiyantu njlentrehake kanthi cetha sesambungan antarané malaékat sing ngumumaké Telu Bilai saka telung Trompèt pungkasan saka Pitu Trompèt, lan Pesen Malaékat Katelu ing Wahyu 14:
“1st Trumpet Revelation 8:7
“Kalasangka Kaping 1 Wahyu 8:7
“2nd Trumpet Revelation 8:8
“Kalasangka Kapindho Wahyu 8:8”
“3rd Trumpet Revelation 8:10
“Kalasangka Kaping 3 Wahyu 8:10
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“Sangkalan kaping 4, Wahyu 8:12. ‘Sawijining malaékat’—Bilai, bilai, bilai. Wahyu 8:13.”
“5th Trumpet Revelation 9:1–11/ First Woe
“Kalasangka kaping 5 Wahyu 9:1–11 / Cilaka kang kapisan”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Kalasangka kaping 6 Wahyu 9:13 nganti 11:13 Bilai kapindho ‘Malaékat kuwat liyané.’ Wahyu 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“Wahyu Trompet kaping-7 11:13–19 Bilai katelu ‘Malaékat liyané. Wahyu 14:6
“‘There followed another.’ Revelation 14:6
“‘Ana liyane kang ndhèrèk.’ Wahyu 14:6”
“‘The third angel followed them.’ Revelation 14:9.
“‘Malaékat kaping telu ndhèrèk wong-wong mau.’ Wahyu 14:9.
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
“Bab prakara iki kabèh saiki bisa katon luwih cetha lumantar panyawang marang apa sejatiné Piwulangé Malaekat Katelu iku ana ing dhiriné piyambak: Miturut tegesé kang kasat mripat, ukara ‘Malaekat Katelu’ cetha nuduhaké marang malaekat kang katelu ing sajroning rerangkening telung malaekat. Kaya déné wus kaandharaké sadurungé, rerangkening telung malaekat iki, saben-saben nggawa sawijining piwulang, kapacak ana ing pasal kaping patbelas saka Kitab Wahyu, ayat 6–12. Piwulangé telung malaekat iki campur dadi siji lan pungkasané ngrambah pucaké ana ing piwulang kang katelu, kang ora mandheg kumandhangé nganti panèné bumi wis mateng, lan wus kapranatakaké kanggo tekanging Pangéran supaya ngundhuh panèn mau.”
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Piwulang Malaekat Katelu iku piyambak, kaya dene kawartakaké ana ing tembung-tembungé Malaekat Katelu, kaya mangkéné: ‘Lan malaekat katelu ngetutaké wong-wong mau, matur kalawan swara sora, Menawa ana wong nyembah kéwan iku lan recané, sarta nampani tandhané ana ing bathuké, utawa ana ing tangane, wong iku bakal ngombé anggur bebenduné Allah, kang katuang tanpa campuran menyang ing tuwung paukumané; lan dhèwèké bakal disiksa kalawan geni lan belerang ana ing ngarsané para malaekat suci lan ana ing ngarsané Sang Cempen: lan kukus kasangsarané munggah ing salawas-lawasé: lan wong-wong iku ora nduwèni leren rina utawa wengi, yaiku wong-wong kang nyembah kéwan iku lan recané, sarta sapa waé kang nampani tandha jenengé. Ing kéné ana kasabarané para suci: ing kéné ana wong-wong kang netepi dhawuh-dhawuhé Allah lan imané Gusti Yesus.’”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
“Iki ya iku Pesen Malaékat Katelu kaya dene kaanané piyambak, kapisah saka loro liyané. Nanging sajatiné, iku ora bisa dianggep kapisah; lan ora bisa digawe jejeg dhewe kaya-kaya mung piyambaké waé sawijining pesen tunggal, kapisah, tumrap jagad; amarga tembung-tembung kang sepisanan bab iku yaiku: ‘Malaékat Katelu ngetutaké WONG-WONG MAU.’ Mangkono, lumantar tembung-tembung kang sepisanan saka pesen iku dhéwé kita katuntun ora mung marang siji, nanging marang loro, kang ndhisiki iku. Lan tembung Yunani kang dijarwakaké ‘ngetutaké’ iku tegesé dudu ngetutaké kanthi kapisah, utawa mung ngetutaké waé, nanging ‘ngetutaké bebarengan karo,’ kaya para prajurit ngetutaké panglimané, utawa para abdi ngetutaké gustiné; mulané, ‘ngetutaké wong sajroning sawiji prakara; nglilakaké awaké dhéwé dituntun déning wong liya.’ Manawa dipangandikakaké bab prakara-prakara, iku tegesé ngetutaké minangka asil; ngetutaké ‘minangka jalaran saka sawatara prakara kang wus kelakon sadurungé.’ Mangkono, tumrap para pribadi, Malaékat Katelu ngetutaké bebarengan karo loro kang wus ndhisiki; lan pesené, minangka sawijining prakara, ngetutaké minangka asil, utawa jalaran, saka prakara-prakara kang wus ndhisiki.”
“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.
“Nanging tumrap kang Kapindho uga kaserat mangkéné: ‘Lan ana malaékat liyané kang ndhèrèk sawisé kuwi.’ Kaya dene Malaékat Katelu ngetutaké kang Kapindho, mangkono uga Malaékat Kapindho ngetutaké kang Kapisan. Lan tumrap kang Kapisan kaserat mangkéné: ‘Lan aku weruh malaékat liyané mabur,’ lan sapituruté. Iki kang kapisan ing reroncèning telu iki. Sawisé iku ana liyané kang ndhèrèk karo dhèwèké; lan Malaékat Katelu ngetutaké wong loro mau. Ana runtutan ing tatanan munggahé; nanging manawa telu-teluné wus munggah kanthi runtut, banjur padha lumaku bebarengan kaya siji. Kang Kapisan nglairaké pesené; kang Kapindho ndhèrèk lan gabung karo kang Kapisan; kang Katelu ngetutaké wong loro mau, lan gabung karo wong loro mau; satemah, nalika telu mau wus gumandheng lan lumaku bebarengan ing kakuwatané kang manunggal, padha mbentuk sawijining pekabaran kang rosa, kaping telu, kanthi swara sora. Kabèh iku kabutuhan kanggo ndadèkaké Pekabaran Malaékat Katelu sampurna; lan Pekabaran Malaékat Katelu ora bisa dipratelakaké kanthi satemené tanpa dipratelakaké kabèh.”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
“Mulane, apa ta pawarta telu-lapis iku ing saben bageané?—Iki kang Kaping Kawitan: ‘Lan aku weruh malaékat liyané mabur ana ing satengahing langit, nggawa Injil kang langgeng kanggo dipituturaké marang wong-wong kang manggon ana ing bumi, lan marang saben bangsa, lan suku, lan basa, lan umat, ngandika kalawan swara sora, Wedia marang Allah, lan pasrahna kamulyan marang Panjenengané; awit wus tekan mangsané pangadilané: lan sujuda marang Panjenengané kang nitahaké langit, lan bumi, lan segara, lan sumber-sumbering banyu.’”
“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’
“Iki kang Kapindho: ‘Banjur ana malaékat liyané mèlu, ngandika, Babil wis rubuh, wis rubuh, kutha gedhé iku, awit dhèwèké wis ndadèkaké sakabèhé para bangsa ngunjuk anggur bebenduing laku jinaé.’”
“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Lan iki kang katelu: ‘Lan Malaékat kang Katelu ndhèrèk wong-wong mau, ngandika kanthi swara sora, Menawa ana wong nyembah kéwan galak mau lan reca-citrané, sarta nampa tandhané ana ing bathuké utawa ana ing tangané, wong iku uga bakal ngombé anggur bebenduné Allah, kang kapurih tanpa campuran ing sajroning tuwung paukumaning bebenduné; lan dhèwèké bakal kasiksa nganggo geni lan belerang ana ing ngarsané para malaékat suci lan ana ing ngarsané Sang Cempené: lan kumelun kasangsarané munggah nganti saklawas-lawasé: lan wong-wong mau ora duwé kendho rina wengi, yaiku wong-wong sing nyembah Kéwan Galak mau lan reca-citrané, sarta sapa waé sing nampa tandha asmane. Ing kéné ana kasabarané para suci: ing kéné ana wong-wong kang netepi pepakoné Allah lan iman marang Gusti Yésus.’”
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
Sakeplirik mirsani tetembungan saben pesen iki bakal nuwuhaké pangrasa bab tembung Yunani “followed,” kang ateges “ngetutaké minangka akibat.” Kang Kawitan nggawa Injil langgeng, kanggo diwartakaké marang saben titah, nyuwun marang kabèh supaya padha wedi marang Gusti Allah lan padha mènèhi kaluhuran marang Panjenengané, sarta padha nyembah Panjenengané; awit wis tekan jam pangadilané. Panampikan marang pesen iki nuwuhaké sawijining kaanan, kang, minangka akibat saka panampikan mau, diterangaké ing tembung-tembungé Malaekat Kapindho, kang ngetutaké. Lan awit saka panampikan marang Pesen Kang Kawitan; lan awit saka akibat-akibat panampikan mau, kaya kang diumumaké ing Pesen Kang Kapindho; nuwuhaké sawijining kaanan, minangka akibat salajengipun, kang nuntut supaya Malaekat Katelu ngetutaké kaloroné, martakaké kanthi swara sora pepélingé kang nggegirisi tumrap piala-piala nggegirisi kang wis kaasilaké minangka akibat kaping pindho saka panampikan marang Pesen Kang Kawitan.
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“Lan yèn swara lan pakaryané Malaékat Katelu nyawiji karo swara lan pakaryané Malaékat Kapisan, iku cetha saka tembung-tembung pungkasané: ‘Ing kéné ana wong-wong kang netepi dhawuh-dhawuhé Allah, lan imané Gusti Yésus;’ awit prakara iki tansah dadi ancasing pangwarta Injil langgeng. Iki minangka hakekat saka wedi marang Allah lan ngluhuraké Panjenengané, sarta nyembah ‘Panjenengané kang nitahaké langit, lan bumi, lan segara, lan etuk-etuking banyu.’ Netepi dhawuh-dhawuhé Allah lan iman marang Gusti Yésus iku mung prakara siji-sijiné kang bakal ndadèkaké jiwa sapa waé bisa jejeg ana ing mangsa pangadilané, kang déning malaékat kapisan diumumaké ‘wis teka.’”
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
“Sawisé tembung panutupé Malaékat Katelu, ‘krungu swara saka swarga ngandika marang aku, Tulisana, Rahayu wong-wong mati kang mati ana ing Gusti wiwit sapréné’—wiwit wektu iki lan salajengipun. Wahyu 14:13. Lan sanalika sawisé iki ana tembung-tembung, ‘Aku banjur nyawang, lah ana méga putih, lan ana Kang lenggah ing sandhuwuré méga mau, rupa-Né kaya Putraning Manungsa, ing sirah-Né ana makutha emas, lan ing asta-Né ana arit landhep. Lan ana malaékat liyané metu saka ing Padaleman Suci, nguwuh kanthi swara sora marang Panjenengané kang lenggah ing méga mau, Ayahana arit Paduka lan ngangènana; awit wis tekan wektuné Paduka kanggo ngangèni; awit panèné bumi wis mateng. Lan Panjenengané kang lenggah ing méga mau banjur ngayahaké arit-Né menyang bumi; lan bumi banjur kaènèni.’ Wahyu 14:14–16. Lan ‘panèn iku pungkasaning jagad.’ Matius 13:39.”
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
“Maneh: Malaékat Katelu mligi mèngetaké sakèhé manungsa supaya aja nyembah kéwan galak lan reca-gambarané, apa waé wujudé; lan, saka Wahyu 19:11–21, kita nemu yèn kéwan galak lan reca-gambarané iku isih ‘urip’ nalika Gusti rawuh ana ing méga-méga langit, lan ‘loro-loroné’ dipatèni déning kamulyaning rawuhé.
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
“Kasunyatan-kasunyatan iki nedahaké yèn Pesen Malaékat Katelu iku sawijining pesen kang kuwasa, tikel telu, kanthi swara sora, kang lumaku marang saben bangsa lan taler lan basa lan umat, pas sadurungé rawuhé Gusti kaping pindho; lan kang mratandhani matengé panèning bumi, sarta nyawisaké sawijining umat kang wus kacawisaké kanggo Gusti, kaya déné pesené Yohanes Pambaptis nyawisaké dalan tumrap rawuhé Gusti kapisan. Mulané, iki iku pesen pungkasan, pesen panutupé Allah marang donya.”
“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.
“Lan saiki, sawisé kanthi mangkono nduwèni pangerten bab apa sejatine Pesen Malaékat Katelu iku, gegayutaning pesen iku karo bangsa-bangsa gedhé ing jaman saiki bisa luwih cetha dimangertèni lumantar panitèn bab Wektuné Pesen Malaékat Katelu.” A. T. Jones, The Great Nations of Today, 114.