Jones' Logic

Logika Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Logikané Jones bilih malaékat kapisan ing Wahyu patbelas ora bisa dipisahaké saka loro malaékat sabanjuré kuwi temen-temen kukuh. Pangenalané marang gandhèngan struktural antarané telung malaékat mau lan para malaékat trompèt pancèn tanpa cacad babar pisan. Penekanane mesthi tumuju marang telung malaékat ing Wahyu patbelas, nanging logika kanggo nerapaké mau minangka “ora bisa dipisahaké,” padha waé sahé tumrap kabèh malaékat sing ndhisiki mau.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Amarga panjenengané mungsuhaké kawigatosan marang telung malaékat ing Wahyu patbelas, panjenengané ora nindakaké logikaé dhéwé tekan kasimpulan pungkasané. Ing pungkasané, logika kang digunakaké kanggo nyambungaké kalasangka bilai kaping lima, kaping enem, lan kaping pitu karo telung malaékat ing Wahyu patbelas, uga kalebu narik garis kalasangka mau nganti bali tekan sing kapisan saka pitu malaékat kalasangka.

And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

Lan aku weruh pitu malaékat kang padha ngadeg ana ing ngarsané Allah; lan marang wong-wong mau diparingi pitu slompret. … Lan pitu malaékat kang nyekel pitu slompret iku padha nyawisaké awaké kanggo muni. Wahyu 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Reroncèkan para malaekat iku diwiwiti kanthi para malaekat kalasangka “pitu”, lan runtutan para malaekat ing Kitab Wahyu diwiwiti saka kalasangka kang kapisan nganti tekan pepelingé malaekat kang katelu bab tandha kéwan iku. Jones bener nalika mbedakaké antarané papat kalasangka kang kapisan lan telung kalasangka bilai kang pungkasan, awit susunan kenabian “papat lan telu” iku uga kapanggih ana ing greja-greja lan ing segel-segel. Kanthi diteguhaké déning telung seksi ing kitab Wahyu, wong-wong kang milih kanggo ndeleng bakal sumurup yèn angka pitu iku, saliyané minangka sawijining pralambang, uga ngandhut papat minangka pralambang lan telu minangka pralambang.

A Divine Connection

Sawijining Sesambungan Ilahi

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Ing wekdal pungkasan iki, apa kang wis kita tetelakake yaiku manawa malaekat kapisan lan kapindho ing Wahyu patbelas diparingi daya déning sawijining wangsit wektu ngenani Islam saka bilai kapisan lan kapindho, lan manawa panguwatan malaekat katelu kalaksanakake lumantar kasampurnaning bilai katelu ing 9/11. Apa kang ditepungake déning penerapan Jones, (sanadyan piyambakipun boten ngandharake pokok kawula) yaiku manawa saben malaekat wiwit malaekat slomprèt kapisan ing Wahyu wolu nganti slomprèt bilai katelu ing Wahyu sewelas kagandhèng tanpa pisah karo telung malaekat ing Wahyu patbelas. Kabeh mau minangka pralambang-pralambang ing sajroning garis wangsit kang padha. Kabeh mau kudu diakoni mangkono supaya saged mangertos manéka warna kalungguhan kang dipralambangake déning saben malaekat. Mila, sami kados pitu pasamuwan, segel, lan slomprèt nggambarake angka pitu, lan ugi pralambang angka papat lan telu ing sajroning pralambang sakabèhing angka pitu (pasamuwan, segel, lan slomprèt); garis para malaekat wiwit saka kang kapisan saka pitu malaekat slomprèt nganti tekan malaekat katelu kudu dipunanggep minangka satunggal kasatuan. Bab punika netepake sawijining garis kang kadadosan saking sewelas malaekat.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Telung malaékat ing Wahyu patbelas makili pasen pepelingé golongan Millerite sing ngumumaké kawiwitané pangadilan, lan sawisé iku pasen pepelingé wong satus patang puluh papat ewu sing ngumumaké panutupé pangadilan.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Pitu kalasangka mau nggambarake kakuwasan-kakuwasan kang dipigunakaké déning Allah lumantar panguwaosing pangrèhane kanggo ndhatengaké paukuman marang bangsa-bangsa kang ngetrapaké panyembahan marang srengéngé.

The first four trumpets identify the progressive demise of Western Rome by the year 427.

Papat trompet kang kapisan ngenali ambruking Roma Kulon kanthi progresif nganti tekan taun 427.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Ingkang kaping gangsal lan kaping enem nandhani ambrukipun Roma Wétan wiwit taun 1449 dumugi 1453.

The last three trumpets represent Islam of the three woes.

Telung slompret pungkasan nggambarake Islam saka telung bilai.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Malaékat ing Wahyu sepuluh iku Kristus, kang tumurun kanggo maringi kakuwatan marang gerakan ing wiwitan, lan Panjenengané tumurun manèh ing Wahyu wolulas, kanggo maringi kakuwatan marang gerakan ing pungkasan.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Kalasangkasa kapitu wiwit muni tanggal 22 Oktober 1844 nalika wiwitaning pangadilan, yaiku Dina Pangruwating Dosa antitipikal. Kalasangkasa Yobel kudu diunekaké ing Dina Pangruwating Dosa. Mulané ana rong kalasangkasa kang diunekaké ing pangadilan; kalasangkasa Yobel lan kalasangkasa kapitu.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

Sabanjure sira kokna kalasangka yubèl kudu sira swaraké ing dina kaping sapuluh ing sasi kapitu; ing Dina Pangruwating Dosa sira kudu nywarakaké kalasangka iku ing saindenging tanahira. Lan sira kudu nucèkaké taun kaping sèket, sarta martakaké kamardikan ing saindenging tanah marang sakehé para padunungé: iku bakal dadi yubèl tumrap sira; lan saben wong bakal bali marang darbèké, lan saben wong bakal bali marang kulawargané. Taun kaping sèket iku bakal dadi yubèl tumrap sira: ing kono sira aja nyebar, aja ngundhuh apa kang tuwuh dhéwé, lan aja nglumpukaké woh anggur saka wit anggurmu kang ora dipruningi. Leviticus 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Konteks sing nandhesaké pamecaré Israèl sajrone “pitung mangsa” sing kapacak ing pasal sabanjuré ing Kitab Imamat, katetepaké ing ayat-ayat sing nuntun marang pepakon supaya ngunekaké slomprèt yobel ing Dina Pangruwating Dosa.

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

Dhawuha marang bani Israèl, lan kandhaa marang wong-wong mau: Manawa sira wus lumebu ing tanah kang Dakparingake marang sira, tanah iku kudu nindakaké sabat kagem Pangeran. Nem taun lawase sira kudu nyebar ing pategalanira, lan nem taun lawase sira kudu ngrumat pakebonan anggurira, sarta nglumpukaké woh-wohané; nanging ing taun kapitu tanah iku kudu nindakaké sabat katentreman, yaiku sabat kagem Pangeran: sira aja nyebar ing pategalanira, lan aja ngrumat pakebonan anggurira. Apa kang thukul dhéwé saka panènira aja sira undhuh, mangkono uga woh anggur saka wit anggurira kang ora dirumat aja sira kumpulaké; awit iku taun katentreman tumrap tanah iku. Lan sabaté tanah iku bakal dadi panganan kanggo sira; kanggo sira, kanggo abdiningira lan batur wadonira, kanggo buruh upahanira, lan kanggo wong manca kang numpang manggon bebarengan karo sira, lan uga kanggo kéwan ternakira, lan kanggo kéwan galak kang ana ing tanahira; kabèh asilé iku bakal dadi panganan. Lan sira kudu ngétung pitung sabat taun tumrap awakira, pitung ping pitung taun; lan wewengkoning pitung sabat taun iku tumrap sira bakal dadi patang puluh sanga taun. Imamat 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Nalika Miller mangertèni paukuman tumrap Israèl amarga nglanggar sabaté palèrèhaning tanah ing bab kaping rong puluh nem, panjenengané ngetrapaké asas yèn sapoé makili setaun lan nemokaké yèn setaun iku telung atus suwidak dina, lan yèn pitu ping telung atus suwidak iku rong éwu limang atus rong puluh taun paukuman amarga nglanggar prejanjian. Iku bebener profètis kang kapisan kang ditemokaké déning panjenengané. Iku dadi dhasaring bebener-bebener kang mbentuk dhasar sing dipasang déning Kristus lumantar pakaryané Miller. Kalasangka Yobel iku sawijining pawarta bab kamardikan lan kabébasan.

The seventh trumpet is Islam of the third woe.

Sangkakala kapitu iku Islam saka bilai katelu.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Nanging ing dina-dina swarané malaékat kang kapitu, nalika dhèwèké wiwit ngunèkaké kalasangka, rahasiané Gusti Allah bakal kasampurnakaké, kaya kang wus Panjenengané wartakaké marang para abdining Panjenengané, yaiku para nabi. Wahyu 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Kalasangka kapitu saka Islam iku sawijining kayektèn profètis njaba, lan kalasangka Yobel iku kayektèn profètis njero bab pambeneran lumantar pracaya—pangluwaran saka dosa, kang miturut Sister White iku malaékat katelu ing kasunyatan. Ing wektu nalika kalasangka kapitu lagi muni, rahasia “Kristus ana ing kowé, pangarep-arep kamulyan” bakal kasampurnakaké nalika Kristus manunggalaké Kadewané karo kamanungsané wong satus patang puluh papat ewu. Wong-wong kang banjur nampani meterai Allah bakal martakaké sawijining pesen kalasangka pepènget kang digambaraké minangka bilai katelu lan uga pepènget saka malaékat katelu. Bilai katelu maringi kakuwatan marang pesen malaékat katelu nalika malaékat kang ora liya tinimbang pribadi Yesus Kristus piyambak tumedhak mawa sawijining pesen ana ing astané.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Nalika kita ngenali manawa iku minangka sawijining ramalan wektu saka bilai kapisan lan bilai kapindho sing maringi daya marang pekabaran malaékat kapisan, lan sawijining ramalan saka bilai katelu sing maringi daya marang pekabaran malaékat katelu, kita lagi ngenali trompèt-trompèt iku minangka “paugeran pangadilan sing ditibakaké marang Roma minangka wangsulan tumrap panegakan dina Minggu.” Pangadilan-pangadilan providensial iku, mligi telung trompèt bilai kang pungkasan, cocog lan sajajar karo pekabaran pepelingé telung malaékat ing Wahyu patbelas. Loro bilai lan loro malaékat ing sajarah Millerit, lan bilai katelu lan malaékat katelu ing sajarahé wong satus patang puluh papat ewu. Ing sajarah wiwitané malaékat kapisan lan kapindho, pekabaran babagan pambukané pangadilan diparingi daya déning kaleksanané Islam saka bilai kapisan lan bilai kapindho. Ing sajarah pungkasané malaékat katelu, pekabaran kang ngumumaké panutupané pangadilan diparingi daya déning kaleksanané Islam saka bilai katelu.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Pangwening ing wiwitan lan pungkasan dipratandhakaké déning malaékat ing Wahyu sepuluh lan wolulas, “kang ora liya satunggal pribadi kejaba Gusti Yesus Kristus.” Pesen lahiriah Islam lan pesen batiniah pangadilan iku yaiku kalasangka bilai katelu kang lahiriah, lan pesen batiniah pangadilan iku yaiku kalasangka saka malaékat katelu. Kalasangka lahiriah Islam iku ramalan rong èwu limang atus rong puluh taun, lan kalasangka batiniah saka malaékat katelu iku rong èwu telung atus taun. Kaloroné tekan lan muni nalika pambukaning pangadilan tumrap wong mati, lan kaloroné teka manèh nalika pambukaning pangadilan tumrap wong urip.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Malaékat ing Wahyu pasal sepuluh tumurun ing tanggal 11 Agustus 1840 minangka kaleksananing ramalan bab Islam, lan kanthi mangkono malaékat iku ngetipèkaké tumuruning malaékat ing Wahyu pasal wolulas kanthi kaleksananing sawijining ramalan bab Islam. Pengadilaning Allah marang pambrontakan hukum Minggu ing taun 321, lan banjur kaping pindho manèh ing taun 538, digambarake déning enem slompret kang kapisan, lan pengadilané tumrap pambrontakan hukum Minggu sing enggal teka digambarake déning slompret kapitu, yaiku bilai katelu lan uga malaékat katelu. Pesen pepènget babagan wiwitaning pengadilan ing tanggal 22 Oktober 1844 lan pesen pepènget babagan pengadilan tumrap wong urip ing 9/11 padha kaparengaké kuwasa déning malaékat kapitu ing runtutan sing diandharaké déning Jones. Enem malaékat slompret ana ing pasal wolu lan sanga, banjur ing pasal sepuluh tumurun sawijining malaékat sing ora liya pribadi kajaba Gusti Yésus Kristus. Panjenengané iku kang kapitu ing runtutan para malaékat, kang banjur diterusaké ing pasal sewelas déning bilai katelu, yaiku slompret kapitu sing wiwit muni ing taun 1844, nanging dadi kang kawolu ing larikan para malaékat sing nuntun marang malaékat kaping sanga, kaping sepuluh, lan kaping sewelas ing Wahyu pasal patbelas.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Pawartosing malaékat katelu ora bisa dipisahaké saka pawartosing malaékat kapisan lan kapindho, nanging uga ora bisa diceraaké saka pitu slomprèt paukumaning Allah marang murtad. Papat slomprèt paukuman kang kapisan ing Wahyu pasal wolu nandhani ambruké Roma Kulon kanthi maju sethithik-sethithik sawisé hukum Minggu pisanan déning Konstantinus ing taun 321, lan diwiwiti nalika piyambakipun mbagi karajan mau dadi sisih wétan lan kulon ing taun 330.

“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

“Nalika bangsa kita, ing dewan-dewan legislatife, netepake undhang-undhang kanggo ngiket swaraning batin manungsa gegayutan karo hak-hak kaagamané, meksa pangreksan dina Minggu, lan ngetrapake kakuwatan penindhes marang wong-wong sing netepi Sabat dina kapitu, mula angger-anggering Allah bakal, ing saben tujuwan lan tegesé, kaanggep tanpa daya ing nagara kita; lan murtad nasional bakal katut déning karusakan nasional.” Review and Herald, 18 Desember 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Prinsip murtad nasional kang ndhatengaken karusakan nasional kaparingan dhateng bangsa Konstantinus, wiwit kanthi sangkakala papat kang kapisan, ingkang nggawa Rum Kulon tumeka pungkasanipun ing taun 476. Rum Wetan tumeka pungkasanipun ing taun 1453, sanadyan kanthi profetis piyambakipun sampun kelangan kadhaulatan nasionalipun ing tanggal 27 Juli 1449. Boten kados Babil, ingkang katumpes sajroning satunggal wengi, Rum, saha ing sisih kulon saha wetan, dipun-gawa dhateng pungkasanipun kanthi tumindak ingkang majeng sethithik-sethithik. Ambrukipun Rum Kulon miturut sangkakala papat kang kapisan ing taun 476 nggambaraken ambrukipun Amerika Serikat ing sangandhaping sangkakala sekawan, ingkang ing satunggal tataran nggambaraken sekawan generasi Amerika Serikat kang wiwit ing taun 1798 lan rampung ing undhang-undhang Minggu. Sekawan generasi punika sejajar kaliyan sekawan generasi Adventisme, ingkang sejajar kaliyan pasamuwan sekawan kang kapisan ing Wahyu bab kalih, lan sekawan kaawonan ingkang saya nggegirisi wonten ing Yéhezkèl bab wolu, saha sekawan gelombang walang ing kitab Yoèl.

For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

Amarga mangkene pangandikane Pangéran Yehuwah: Samangsa Aku ngirim patang paukuman-Ku kang abot marang Yérusalèm, yaiku pedhang, lan kaliren, lan kéwan galak kang nggegirisi, lan pageblug, kanggo nyirnakaké manungsa lan kéwan saka ing kono? Yeheskiel 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Kalasangka kaping lima lan kaping nem ndhatengake ambruké Roma Wétan, lan Roma Wétan, sajroning gegayutan profetik kaliyan Roma Kulon, nggambarake nagara. Roma Kulon nggambarake pasamuwan. Roma Kulon ugi nggambarake Amérika Sarékat, ingkang dipunrebut rumiyin, kados déné Roma Kulon.

“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 kabébasan agama, bakal manunggal karo Kepausan ing meksa nurani lan maksa manungsa ngurmati sabat palsu, bangsa-bangsa ing saben nagara ing saindenging bumi bakal katuntun kanggo nuruti tuladha dheweke.” Testimonies, jilid 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Papat trompet kang kapisan nggambarake papat generasi sajarah Amérika, lan nalika Amérika Sarékat ambruk, tanah kamulyan ing ayat patang puluh siji saka Daniel sewelas iku lagi waé ambruk, lan alangan sabanjuré yaiku Mesir, sawijining pralambang tumrap bangsa-bangsa liyané ing donya. Bangsa-Bangsa Manunggal, kang dadi sepuluh ratu iku, banjur sarujuk nyerahaké karajané kang kapitu marang kapausan, awit “sakedhap wektu—sawijining jam,” ing Wahyu pitulas. Iki dumadi ing pésta ulang tauné Hérodès, nalika dhèwèké janji maringi setengah saka karajané. Ing pésta ulang tauné Hérodès, ing jam iku tulisan tangan katon ing plester témbok, lan Belsyazar dipatèni. Jam iku tekan nalika undhang-undhang Minggu lan terus nganti tumekaning panutupan mangsa sih-rahmat tumrap manungsa. Karajan kang kapitu iku ditaklukaké kaya kang dipralambangaké déning rubuhé témbok Konstantinopel ing taun 1453. Wiwit saka undhang-undhang Minggu ing Amérika Sarékat, kaya kang dipralambangaké déning 1449, nganti tumeka ambruké Konstantinopel ing 1453 iku patang taun simbolis. Kapausan nampa tatu pati ing taun 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Ing Daniel pasal sewelas ayat patang puluh, kapausan ambruk ing taun 1798, ing wektu pungkasan. Banjur ratu ing sisih kidul ambruk ing taun 1989, ing wektu pungkasan. Amerika Serikat ambruk ing ayat patang puluh siji lan Mesir ambruk ing ayat patang puluh loro, lan kapausan tumeka ing ambruké kang kapindho lan kang pungkasan ing ayat patang puluh lima.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Saka munggah lan ambruké bangsa-bangsa, kaya kang kaandharaké kanthi cetha ana ing kitab Daniel lan Wahyu, kita kudu sinau sepira tanpa ajiné kamulyan lahiriah lan kadonyan waé. Babil, kanthi sakèhé kakuwasan lan kaluhurané, kang tandhingané ora tau katon manèh déning donya kita wiwit iku,—kakuwasan lan kaluhuran kang tumrap bangsa ing jaman iku katon kaya mangkono mantep lan langgeng,—piyé temen kabèh mau wus sirna! Kaya ‘kembangé suket,’ iku wus binasa. Yakobus 1:10. Mangkono uga binasané karajan Media-Persia, lan karajan-karajan Grika lan Rum. Lan mangkono uga sirnané samubarang kabèh kang ora ndarbèni Gusti Allah dadi dhasaré. Mung samubarang kang kaiket karo kersané Panjenengané, lan kang nglairaké wataké Panjenengané, kang bisa lestari. Prinsip-prinsipé Panjenengané iku siji-sijiné perkara kang mantep kang dingertèni déning donya kita.” Prophets and Kings, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Rubuhé Amérika Sarékat (nabi palsu) ing ayat patang puluh siji dipratandhakaké déning 1449, lan rubuhé Mesir (naga) ing ayat patang puluh loro dipratandhakaké déning 1453, lan kapausan (kéwan galak) tumeka ing pungkasané tanpa ana sing nulungi, kaya kang dipratandhakaké déning 1798. Nabi palsu lan naga dirontokaké déning kakuwasan trompèt, lan kéwan galak dirontokaké déning kakuwasan naga.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Angka papat punika pralambang bubare satunggaling karajan. Karajanipun Aleksander buyar dados papat karajan, lan Mesir tumurun wonten ing Seganten Abang ing turun kaping sekawan, lan Israel sujud dhateng srengéngé wonten ing nistha kaping sekawan saking Yéheskiel wolu. Sekawan turunipun Protestantisme lan Parté Républikan ing kéwan bumi punika kawiwitan ing taun 1798 lan pungkasanipun wonten ing angger-angger Minggu ingkang badhé enggal rawuh tumrap kalih sungunipun. Sekawan paukuman abotipun Yéheskiel dhateng Yérusalèm nglambangaken sekawan paukuman dhateng Amérika Sarékat, lan sekawan paukuman punika tumrap karajan kaping eneming wangsit Kitab Suci nggambaraken sekawan taun wiwit 1449 dumugi 1453 nalika karajan kaping pitu wonten ing wangsit Kitab Suci sarujuk maringaken satengahing karajanipun dhateng kapausan wonten ing sesambetan gréja lan nagari ingkang dipunréni déning wanita tuna susila saking Tirus.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Papat taun saka 1449 nganti 1453 makili karuntuhaning karajan kapitu ing wektu ukum Minggu, lan uga makili wektu karuntuhaning karajan kaping wolu wiwit saka ukum Minggu nganti tumeka panutupaning mangsa sih-rahmat. Penaklukan Mesir, yaiku jagad iki lan uga naga kang dipasrahake marang kepausan, minangka sawijining fraktal ing wiwitaning wektu kang dilambangake déning papat taun saka 1449 nganti 1453. Iki mratelakake rubuhipun Konstantinopel ing wektu ukum Minggu, lan banjur maneh nalika Mikhael jumeneng. Nalika Mikhael jumeneng, papat malaékat iku kabebasake kanthi kebak miturut ilham.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Aku ndeleng yèn patang malaékat iku bakal nyekel patang angin nganti pakaryané Gusti Yésus rampung ana ing papan suci, lan banjur bakal rawuh pitu pageblug pungkasan.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Papat divisi karajané Aleksander, papat kalasangka tumrap Roma Kulon, papat angin diluwaraké tumrap Roma Wétan, papat paukuman abot tumrap Yerusalem, papat angin diluwaraké nalika kapausan tumeka ing pungkasané tanpa ana sing mitulungi. Kanthi pralambang-pralambang kenabian iki kang wis dipratélakaké, kita bakal nimbang bilai kapindho iku sajroning konteks nerapaké ing hukum Minggu kang enggal bakal rawuh.

The Council of Florence

Konsili Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Ing taun 1439, ing Konsili Firenze (uga sinebut Uni Firenze), para wakil Gréja Ortodoks Wétan (dipandhégani déning Kaisar Bizantium Yohanes VIII Palaiologos lan Patriarkh Konstantinopel) nandhatangani sawijining dekret resmi bab uni karo Gréja Katulik Roma. Wong-wong mau sarujuk ngakoni Paus Roma minangka sirah (panguwasa paling luhur) saka sakabèhé Gréja.

For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

Amarga bojo lanang iku sirahé bojo wadon, padha kaya Sang Kristus iku Sirahé pasamuwan; lan Panjenengané iku Juru Slameté badan mau. Éfesus 5:23.

The Nicene Creed

Syahadat Nikea

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Sang Kaisar lan Patriark nampi “klausa Filioque” ing Syahadat Nikea, yaiku tambahan marang Syahadat Nikea, kang nyatakaké yèn Roh Suci asalipun saking Sang Rama lan Sang Putra. Syahadat Nikea punika satunggal saking pratelan ingkang paling wigati lan paling wiyar dipunginakakên wontên ing sajarah iman Katulik. Syahadat Nikea punika ringkesan resmi babagan kapitadosan dhasar Katulik. Wiwitanipun, punika dipunserat kanggé mbélani kayektèn ngenani sinten sejatining Yesus Kristus. Ing taun 325, timbul pasulayan ageng amargi satunggaling imam ingkang asmanipun Arius mulang bilih Yesus dipun-cipta déning Allah Sang Rama lan dudu Allah ingkang sarwa jangkep.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Kaisar Konstantinus nglumpukaké Konsili Nicaea Kapisan kanggo ngrampungaké prakara iku. Konsili mau kanthi tegas netepaké yèn Gusti Yesus iku temenan Allah sapenuhé, “saka zat kang padha” karo Sang Rama. Syahadat iku banjur ditambahi ing Konsili Konstantinopel taun 381. Ing titik iki perlu dipratelakaké yèn Syahadat Nicaea ditetepaké ing sajarah Konstantinus kang kapisan, lan iku bakal dadi sawijining prakara tumrap Konstantinus kang pungkasan, yaiku Konstantinus kaping sewelas, kang dadi Kaisar pungkasan saka Kakaisaran Bizantium Wétan. Konstantinus Agung, kang kapisan iku, bola-bali dipratélakaké minangka sawijining pokok wewaton ing wangsit Kitab Suci. Panjenengané iku panguwasa ing wiwitaning kakaisaran wétan lan mulané dados pralambang tumrap panguwasa ing pungkasaning kakaisaran wétan. Kasunyatan yèn Syahadat Nicaea iku dadi sawijining unsur ing sajarah wiwitan lan pungkasan kudu digatosaké déning sawijining mahasiswa wangsit, manawa dhèwèké mangertèni asas alfa lan omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Ing taun 381, Kredo Nikea dianyari kanthi doktrin Purgatori, doktrin Ekaristi, bebarengan karo ditampane panganggone roti tanpa ragi kanggo Ekaristi, kang minangka pakulinan Latin. Kredo taun 381 uga nampa pangerten Katulik bab dosa asal lan urip sawisé pati. Kredo iku dipungkasi kanthi ukara wigati iki: “Kita uga netepake manawa tahta apostolik suci lan Pontif Romawi ngasta kautaman utama ing saindenging jagad lan dadi wakil Kristus kang sajati.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Ing Konsili Firenze, sawijining versi anyar maneh ditandhatangani tanggal 6 Juli 1439, yaiku 14 taun sadurunge Konstantinopel ambruk marang Turki Utsmani ing taun 1453. Uni mau ditandhatangani ing sangisoring tekanan pulitik kang abot. Kakaisaran Bizantium banget mbutuhake pitulungan militèr saka Kulon kanggo ngadhepi bangsa Utsmani kang saya maju. Nalika para utusan Yunani bali menyang nagarine, persetujuan mau ditolak kanthi keras déning mayoritas rohaniwan, para biarawan, lan wong-wong lumrah ing Wétan. Akèh-akehé para uskup kang wis nandhatangani iku banjur narik bali panyengkuyunge. Uni mau ora tau kalaksanan kanthi tuntas lan ing taun-taun candhaké dipun-singkur kanthi resmi déning Gréja Ortodoks Wétan. Nalika Konstantinopel ambruk ing taun 1453, uni mau satemené wis ambruk luwih dhisik. Para sejarawan asring nggambarake iku minangka sawijining uni pulitik kang gagal amarga ana perlawanan teologis, budaya, lan saka rakyat akèh kang banget jero.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

Ing Konsili Nikaia Kaping Pisanan taun 325, Syahadat Nikea katetepaké. Iku katandhani limang taun sadurungé taun 330, nalika 360 taun ing Daniel pasal sewelas, ayat rong puluh papat, sing kaanggêp minangka sawijining “mangsa,” rampung.

He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

Panjenengané bakal mlebu kanthi tentrem malah nganti tekan ing papan-papan kang paling subur ing propinsi iku; lan Panjenengané bakal nindakaké apa kang durung tau ditindakaké déning para leluhuré, uga déning para leluhur sadurungé; Panjenengané bakal mbagekaké ing antarané wong-wong mau barang rampasan, jarahan, lan kasugihan: ya, Panjenengané bakal ngrancang akal siasaté nglawan benteng-benteng kang kuwat, nganti sapréné wektu. Daniel 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Taun 31 SM lan 330 kaloroné nandhani “wektu kang wus katetepaké” ing ayat rong puluh pitu lan rong puluh sanga saka Daniel sewelas.

And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

Lan atiné raja loro mau bakal ngrancang piala, lan bakal padha matur goroh ing sakméja; nanging iku ora bakal kasil, awit wekasané isih dumunung ing wektu kang wus katetepaké. … Ing wektu kang wus katetepaké, dhèwèké bakal bali lan tumuju menyang kidul; nanging ora bakal kaya sing kapisan, utawa kaya sing pungkasan. Daniel 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Wiwitané (330) lan pungkasane (1449–1453) saka garis kenabian Roma sisih wetan dipralambangaké déning kaisar Constantine kang kapisan lan kang pungkasan. Alfa lan omega saka garis kenabian Roma sisih wetan, kang kasebut Kakaisaran Bizantium, kagandhèng karo pungkasane telung atus sawidak taun Roma Imperial kang mrentah kanthi kakuwasan paling luhur wiwit perang Actium ing taun 31 SM nganti tekan taun 330, lan banjur tumeka 1453. Sadurungé perang Actium ing taun 31 SM, Mark Antony lan Augustus Caesar ngucap goroh ana ing sajroning satunggiling méja, nanging ora kasil. Sadurungé taun 330, yaiku ing taun 325, Kredo Nikea diadopsi. Sadurungé taun 1453, versi kang dianyari saka Kredo Nikea kang padha iku diadopsi. Sadurungé 31 SM, ana loro tokoh pulitik kang ngucap goroh ana ing sajroning satunggiling méja. Ing taun 325, goroh rohaniah diucapaké ana ing sajroning satunggiling méja. Loro seksi iku nandhakaké goroh pulitik lan rohaniah kang diadopsi ing taun 1439 ana ing Konsili Florence. Kredo Nikea kang wis dianyari iku kasebut Dékrit Uni.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Tenger pratandha pisanan saka goroh ing sajroning sawijining méja dumadi sadurungé 31 SM, lan ana ing antarané rong golongan pulitik saka Roma kafir. Wektu kang wus katetepaké kanggo goroh-goroh mau yaiku 31 SM, lan iku kapérang saka Augustus, minangka pralambang Roma, nglawan sawijining konfederasi saka wong lanang lan wong wadon kang makili Mesir. Rangkéan goroh kang kapindho yaiku 325, lan wektu kang wus katetepaké yaiku 330. Rangkéan goroh kang katelu ana ing taun 1439, lan wektu kang wus katetepaké yaiku 1449–1453. Wong-wong kang ana ing méja ing taun 1439 mau makili Roma kulon lan Roma wétan, déné Roma wétan ngudi sawijining ancas pulitik lumantar sarujuk marang sawijining pasulayan agama. 31 SM, kang diterusaké déning 330 lan banjur 1453, makili sawijining penerapan telu-lapis saka garis Roma.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Ancaman pulitik saka aliansi Marc Antony lan Cleopatra nglambangaké ancaman rohani saka bid‘ah Arianisme ing taun 325, kang sabanjuré nglambangaké ancaman pulitik lan agama saka bangsa Turki Islam ing taun 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Doktrin-doktrin Pangaken Iman Nikea iku goroh, lan ora ana kayekten ana ing jeroné. Dokumèn kang ditandhatangani tanggal 6 Juli 1439, ing Konsili Firenze, sinebut Dekret Uni lan nggambaraké goroh-goroh kang padha mau, lan malah luwih akèh manèh. Nalika para utusan bali menyang Konstantinopel ing taun 1439, wong-wong mau katampanan bebendu lan tuduhan pengkhianatan. Pangandikan kang sumebar mangkéné: “Luwih becik sorban Turki tinimbang mitra Sang Paus.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Panyawijan punika dipuntandhatangani mliginipun amargi Kaisar Bizantium kanthi sanget mbutuhaken pitulungan militèr saking Kulon kanggé nglawan Ottoman. Sasampunipun cetha bilih pitulungan militèr ingkang badhé rawuh punika namung sakedhik sanget (utawi boten wonten babar pisan), panyengkuyung dhateng panyawijan punika lajeng sirna. Ing taun 1450–1451, sapérangan sinode Wétan nampik panyawijan punika, lan sasampunipun Konstantinopel rubuh ing taun 1453, panyawijan punika katilar sadaya. Asil pungkasan saking Dekret Panyawijan Firenze dipunanggep déning Gréja Ortodoks Wétan minangka sawijining konsili ingkang gagal lan katampik. Punika boten dipunakoni sah. Ananging, Gréja Katulik Roma taksih nganggep punika minangka konsili ekumenis ingkang sah.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Kita lagi netepake logika kanggo mangertèni kepriyé ciri-ciri kenabian saka bilai kapindho diulang ing sajarahing bilai katelu. Ramalan satus sèket taun saka bilai kapisan diwiwiti tanggal 27 Juli 1299 lan rampung tanggal 27 Juli 1449.

1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Constantine XI Palaiologos miyos ing taun 1404 lan mrentah wiwit Januari 1449 nganti 29 Mei 1453. Panjenenganipun punika kaisar pungkasan Kakaisaran Romawi Wétan (Byzantium), ingkang sampun lestantun langkung saking 1.100 taun. Kanthi kendel piyambakipun mimpin pambéla Konstantinopel nalika pengepungan Ottoman ing taun 1453 namung kanthi kirang langkung 7.000 dumugi 8.000 wong pambéla nglawan wadyabala Mehmed II ingkang cacahipun langkung saking 80.000. Piyambakipun séda nalika perang ing témbok kutha tanggal 29 Mei 1453 nalika Konstantinopel pungkasanipun ambruk. Jasadipun boten naté kasil dipunidentifikasi kanthi mesthi. Pejahipun nandhani pungkasaning Kakaisaran Romawi (terusan langsung pungkasan saking kakaisaran ingkang dipunadegaké déning Augustus ing taun 27 SM).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Panjenenganipun kaéling ing sajarah Yunani lan tradhisi Ortodoks minangka sawijining paraga pahlawan — asring sinebut “Kaisar Marmer” ing legenda (kapitadosan bilih ing sawijining dina piyambakipun badhé wangsul kanggé nylametaken Konstantinopel).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

Yohanes VIII Palaiologos (1392–1448) punika Kaisar Bizantium kaping kalih saking pungkasan, ingkang jumeneng ngasta pamaréntahan wiwit taun 1425 dumugi 1448. Panjenenganipun punika putra pambajengipun Kaisar Manuel II Palaiologos saha kakangipun Konstantinus XI. Yohanes VIII nglampahi sawatawis ageng saking mangsa pamaréntahanipun kanthi usaha ingkang sanget nggething nyelametaken Kakaisaran Bizantium ingkang sampun tumuju pejah saking ancaman Ottoman. Ing taun 1439, panjenenganipun piyambak kesah dhateng Italia saha mimpin Konsili Firenze, ing pundi panjenenganipun saha délégasi Ortodoks Wétan sarujuk sawatara wekdal kanggé manunggaling malih kaliyan Gréja Katulik Roma sarta ngakeni Paus minangka sirahing Gréja. Konstantinus Agung ugi naté mimpin Konsili Nikaia. Yohanes VIII ngarep-arep bilih manunggalipun kaliyan kapapaan punika badhé ndhatengaken pitulungan militèr saking Kulon nglawan tiyang Turki, nanging manunggal punika boten dipunremeni sanget déning kathah tiyang ing Konstantinopel sarta ing wekasanipun boten kasil. Yohanes VIII séda ing taun 1448 (amargi sabab alamiah), namung gangsal taun sadèrèngipun Konstantinopel rubuh ing taun 1453. Adhinipun, Konstantinus XI, lajeng dados kaisar saha séda nalika mbéla kitha punika.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Nalika Yohanes VIII séda ing taun 1448, adhine, Konstantinus XI, kapilih minangka penggantiné. Ing taun 1448, Kakaisaran Bizantium wis dadi nagara vasal cilik, lan wong-wong Ottoman nduwèni pangaruh gedhé tumrap sapa sing lenggah ing dhampar Konstantinopel. Ing tanggal 27 Juli 1449, dumadi sawijining prastawa pulitik kang banget wigati ing taun-taun pungkasan Kakaisaran Bizantium. Kaisar Bizantium Yohanes VIII Palaiologos wus séda luwih dhisik ing taun 1448. Adhine, Konstantinus XI Palaiologos (kais ar pungkasan), diproklamasèkaké dadi kaisar ing Konstantinopel. Nanging, sadurungé Konstantinus XI resmi munggah ing dhampar, dhèwèké ngirim para duta marang Sultan Ottoman (Murad II) lan nyuwun idin supaya bisa mrentah. Sultan maringi idin iku, lan bareng sawisé iku waé Konstantinus XI kanthi resmi dimahkotai lan diakoni minangka kaisar. Tindak iki dipirsani minangka pasrah sukarela tumrap kamardikan Bizantium. Kanggo kaping pisanan, sawijining kaisar Bizantium kanthi terang-terangan ngakoni yèn dhèwèké mrentah mung kanthi idin saka wong Turki Ottoman. Mung patang taun sawisé iku, ing taun 1453, Konstantinopel ambruk marang tangan Ottoman.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Telung atus sangang puluh siji taun lan limalas dina sawisé 27 Juli 1449, yaiku tanggal 11 Agustus 1840, bangsa Turki ngupaya pangayoman marang Mesir kanthi nyerah marang papat kakuwasan gedhé Éropah, saéngga ngleksanani ramalan bab sajam, sadina, sasasi, lan setaun. Saiki kita wis netepaké logika kanggo nrapaké bilai kapisan lan kapindho ing wektu undhang-undhang Minggu sing enggal bakal rawuh. Pétrus, minangka pralambang saka wong satus patang puluh papat èwu, makili gerakan malaékat katelu, lan William Miller makili gerakan ing malaékat kapisan lan kapindho. Kaloro gerakan iku gegandhèngan karo “kunci-kunci.”

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Lan kunci saka brayaté Dawud bakal Dakpasrahaké ana ing pundhaké; mangka dhèwèké bakal mbukak, lan ora ana siji waé sing bisa nutup; lan dhèwèké bakal nutup, lan ora ana siji waé sing bisa mbukak. Yesaya 22:22.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Lan Aku uga ngandika marang kowe: manawa kowe iku Petrus, lan ing ndhuwur watu karang iki Aku bakal ngedegake pasamuwan-Ku; lan gapura-gapura neraka ora bakal nguwasani iku. Lan Aku bakal maringi marang kowe kunci-kunci Kratoning Swarga; lan samubarang apa bae kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan samubarang apa bae kang kokluwari ana ing bumi bakal kaluwari ana ing swarga. Matius 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Ing artikel sabanjuré kita badhé nyedhaki peperangan Niniwe minangka “kunci” sing ora namung mbikak jugangan tanpa dhasar, nanging uga minangka kunci nubuatan kang nyelarakaké sakabèhé paseksèn Daniel sewelas menyang tatanan kang sampurna. Ing impené Miller, “kunci” kang kagandhèng ing peti iku yaiku cara pasinaon Kitab Suci miturut Miller. Proof texting saka sajarah Millerite kang dipun-gabung kaliyan “line upon line” ing sajarah malaékat katelu iku kunci kang ndadosaké kunci Wahyu sanga mbukak lan nyelarakaké sajarah kang kasingid ing pesen njaba ayat patang puluh menyang tatanan.

We will continue our considerations in the next article.

Kita badhé nerusaké pangrimbagan kita ing artikel salajengipun.

“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

“Kangge nabi, roda ing sajroning roda, lan rupaning para makhluk urip kang gegandhengan karo iku kabèh katon ruwet lan ora bisa diterangake. Nanging tanganing Kawicaksanan Tanpa Wates katon ana ing antarane para roda iku, lan tatanan kang sampurna iku dadi asil pakaryane. Saben roda makarya kanthi karukunan kang sampurna karo saben roda liyane.” Testimonies to Ministers, 214.