Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Saenipun, pitu pasamuwan lan pitu segel kedah dipunmangertosi minangka pralambang-pralambang sejajar ingkang makili garis sajarah internal lan eksternal saking sajarah ingkang sami. Ugi prelu dipunpratosaken bilih nalika nimbang telu pasamuwan pungkasan lan telu segel pungkasan, garis sajarah ingkang makili sajarah progresif punika sanes dados pokok utama saking pralambang-pralambang wau. Nalika pasamuwan-pasamuwan punika dipunterapaken wonten ing konteks sajarah-sajarah sejajar, majuning sajarah punika dados unsur ingkang wigati tumrap pralambangipun, nanging mekaten punika boten dados kahananipun nalika telu pasamuwan pungkasan lan segel-segel pungkasan dipunanggep minangka pralambang ingkang ngadeg piyambak.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Telung pasamuwan pungkasan minangka pralambang ngenani sesambungané telung golongan lan dinamika interaksi saka telung golongan para panyembah sing dipralambangaké déning manéka pasamuwan. Telung meterai pungkasan ngenali umat Allah kaya déné dipralambangaké déning Musa lan Élia. Élia nggambaraké wong satus patang puluh papat ewu, lan Musa nggambaraké para wong mati mursid.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Lan nalika Panjenengane wus mbikak meterai kang kaping lima, aku weruh ana ing sangisoring mesbèh nyawa-nyawané wong-wong kang dipatèni marga saka pangandikaning Allah lan marga saka paseksèn kang dicekel déning wong-wong mau. Lan padha sesambat kalawan swara sora, mangkéné: Nganti pinten dangu malih, dhuh Gusti, ingkang suci lan leres, Paduka dereng ngadili lan males getih kawula dhateng wong-wong kang manggon ana ing bumi? Lan saben wong mau diparingi jubah putih; sarta padha didhawuhi supaya padha ngaso dhisik sawatara mangsa lawasé, nganti kanca-kancané padha ngawula lan para saduluré, kang uga bakal dipatèni kaya wong-wong mau, wus kacukupan. Lan nalika Panjenengane wus mbikak meterai kang kaping nem, lah ana lindhu gedhé; lan srengéngé dadi ireng kaya bagor rambut, lan rembulan dadi kaya getih; lan lintang-lintang ing langit padha jugrug tumiba ing bumi, kaya wit anjir ngundhuh woh-wohé kang durung mateng, manawa diguncang déning angin gedhé. Lan langit kapisah kaya gulungan kitab nalika digulung; lan saben gunung lan pulo padha kasurung saka panggonané. Lan para ratu ing bumi, lan para wong agung, lan para wong sugih, lan para panglima, lan para wong prakosa, lan saben kawula, lan saben wong mardika, padha ndhelik ing guwa-guwa lan ing watu-watu karang pegunungan; lan padha matur marang gunung-gunung lan watu-watu karang: Rubuhana aku lan singitna aku saka ngarsané Panjenengane kang lenggah ana ing dhampar, lan saka bebenduning Sang Cempé; awit dina gedhé bebenduné wus teka, lan sapa kang bakal bisa tetep ngadeg? Wahyu 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Suster White maringi pawartos dhateng kita bilih meterai kaping gangsal punika ngandharaken “satunggaling wekdal ing tembé.” Ayat-ayating meterai kaping gangsal punika nyuwun pirsa kapan Gusti Allah badhé ngukumi kepausan awit sampun matèni umatipun Allah ing mangsa Jaman Peteng. Wangsulanipun kaparingaken bilih ing “dinten-dinten pungkasan” Gusti Allah badhé ngukumi kepausan awit saking panggènipun matèni, lan ugi awit golongan sanès saking para martir kepausan ingkang ugi badhé dipatèni déning kepausan salebeting krisis angger-angger Minggu.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Lan nalika Panjenengane wus mbukak segel kang kaping lima... [Wahyu 6:9–11]. Ing kéné katuduhaké marang Yohanes sawatara pemandhangan kang dudu kasunyatan ing wekdal iku, nanging kang bakal kelakon ing sawijining mangsa ing tembé.” Manuscript Releases, volume 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Wahyu ugi negesaken bilih jiwa-jiwa ing sangandhaping mesbèh, ingkang kepéngin mangertos kapan Allah badhé ngukum kapapakan, gegandhèngan kaliyan kalih swantenipun malaékat ingkang madhangi bumi kanthi kamulyanipun ing bab wolulas Kitab Wahyu.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Nalika segel kaping lima kabukak, Yohanes Sang Panyingkap, lumantar wahyu, weruh ing sangisoring mesbèh golongan wong-wong sing dipatèni marga saka Sabdaning Allah lan paseksèn bab Gusti Yesus Kristus. Sawisé iki banjur kelakon pemandhangan-pemandhangan sing katrangané kapacak ing Wahyu pasal wolulas, nalika wong-wong kang setya lan bener katimbalan metu saka Babil. Wahyu 18:1–5 dipunpethik.” Manuscript Releases, jilid 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Ing Wahyu wolulas, paukumané Katulik tikel loro; awit ing kono lan nalika iku dheweke kaukum ora mung marga saka para korban sing bakal dipatèni déning dheweke ing “jaman pungkasan,” nanging uga marga saka para korban patèn sajrone Jaman Peteng pamaréntahan kapapaan.
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. Revelation 18:4–6.
Lan aku krungu swara liya saka swarga, ngandika, Metua saka ing antarané dheweke, hé umat-Ku, supaya kowé aja melu dadi pandumaning dosa-dosané, lan supaya kowé aja tampa pageblug-pageblugé. Awit dosa-dosané wus nganti tekan swarga, lan Gusti Allah wus ngèngeti piala-pialané. Wenehana piwales marang dheweke kaya déné dheweke wus mènèhi piwales marang kowé, lan pindhoana marang dheweke ping pindho manut pakaryané: ana ing tuwung kang wus diisiné, isenana kanggo dheweke ping pindho. Wahyu 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Materai kang kaping nem maringi salah siji gambaran klasik ing Kitab Suci ngenani prastawa-prastawa kang langsung ndhisiki Rawuhipun Kristus kaping pindho sajrone pitu pageblug pungkasan. Iki dipunpungkasi kanthi pambuka tumuju bab pitu ing Kitab Wahyu, kang maringi wangsulan tumrap pitakonan kang kaangkat ing ayat pungkasan materai kaping nem, “sapa kang bakal bisa ngadeg.” Ana rong golongan kang bakal ngadeg minangka panji-panji Allah ana ing krisis angger-angger Minggu, kang rampung nalika pitu pageblug pungkasan rawuh. Rong golongan mau yaiku satus patang puluh papat ewu, kang dipunlambangake déning Élia, lan “kumpulan ageng,” kang dipunlambangake déning Musa. Rong pralambang Musa lan Élia iki sadurunge sampun dipuntepangi minangka wong-wong kang ngadeg ing wekasaning jagad, awit kalorone padha ngadeg bebarengan karo Kristus ing Gunung Transfigurasi.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Golongan kapisan para martir kapapaan saka Jaman Peteng diparingi jubah putih, lan golongan kapindho, kang dipangandikani supaya ngenteni nganti golongan iku kacukupan, yaiku “umat akèh banget” kang uga nganggo jubah putih. Meterai kaping lima lan kaping enem ora nyuguhaké sajarah kang sajajar karo pasamuwan kaping lima lan kaping enem, nanging nyawisaké paseksi bab loro golongan kang ngadeg minangka panji kanggo Pangéran ing “dina-dina wekasan.” Loro golongan iku yaiku wong-wong kang martakaké pesen saka loro swara ing Wahyu pasal wolulas. Pesen kang banjur dipratelakaké iku katut kalawan kawutahaning Roh Suci, kaya kang dilambangaké déning sajarah Pentakosta lan sajarah Pameca Tengah Wengi ing wiwitan Adventisme.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaékat sing manunggal sajroning ngumandhangaké pekabarané malaékat katelu iku bakal madhangi saindenging bumi kalawan kamulyané. Ing kéné wis dinubuataké sawijining pakaryan kang jembaré ngambah saindenging jagad lan kakuwatané ora lumrah. Gerakan Advent taun 1840–44 iku minangka sawijining panyingkapan kang mulya saka kakuwatané Allah; pekabarané malaékat kapisan wis digawa menyang saben stasiun misi ing donya, lan ing sapérangan nagara ana minat agama sing paling gedhé kang tau kasaksèkaké ing nagara endi waé wiwit Reformasi abad kaping nembelas; nanging kabèh iki bakal kasilep déning gerakan kang gagah prakosa ing sangisoré pepènget pungkasan saka malaékat katelu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pakaryan iku bakal padha karo pakaryané Dina Pentakosta. Kaya déné ‘udan wiwitan’ kaparingaké, lumantar kawutahaning Roh Suci nalika pambukaning Injil, kanggo njalari wiji kang aji mau thukul, mangkono uga ‘udan pungkasan’ bakal kaparingaké ing pungkasané kanggo matengaké panèn. ‘Mulané kita bakal wanuh, manawa kita ngugemi supaya wanuh marang Sang Yehuwah: rawuhé wis kacawisaké kaya ésuk; lan Panjenengané bakal rawuh marang kita kaya udan, kaya udan pungkasan lan udan wiwitan tumrap bumi.’ Hosea 6:3. ‘He para putraning Sion, padha bungaha lan padha rejoicing ana ing Sang Yehuwah Allahmu: awit Panjenengané wus maringi kowe udan wiwitan kanthi sapantesé, lan Panjenengané bakal ndhatengaké udan tumrap kowe, yaiku udan wiwitan lan udan pungkasan.’ Joel 2:23. ‘Ana ing dina-dina pungkasan, pangandikané Allah, Ingsun bakal ngesokaké Roh-Ku marang sakehing daging.’ ‘Lan bakal kelakon, saben wong sing nyebut asmaning Gusti bakal kapitulungan rahayu.’ Kisah Para Rasul 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pakaryan agunging Injil iku ora bakal dipungkasi kanthi kawujudan panguwasaning Allah kang luwih sathithik tinimbang kang nandhai wiwitane. Wangsit-wangsit kang kapenuhan ana ing pambabaraning udan wiwitan nalika Injil wiwit dibukak, bakal kapenuhan maneh ana ing udan pungkasan nalika pungkasané. Iki lah ‘wektu-wektu panyegeran’ kang diarep-arep déning rasul Petrus nalika ngandika: ‘Mulané padha mratobata lan padha mratobata bali, supaya dosa-dosamu padha kaapus, supaya wektu-wektu panyegeran iku teka saka ing ngarsané Gusti; lan Panjenengané bakal ngutus Gusti Yésus.’ Para Rasul 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Sawisé meterai kaping nem nuwuhaké pitakon kang ngenalaké Élia lan Musa kaya kang dipralambangaké ana ing pasal pitu kitab Wahyu, meterai kaping pitu banjur kabukak lan njlèntrèhaké bab panuwunaning Roh Suci marang loro golongan mau. Prayoga digatèkaké manawa ana ing katrangan mau kapacak ananing kasepen sajroning satengah jam. Panuwunan udan pungkasan kang dipralambangaké lumantar kabukaké meterai kaping pitu iku nyakup sawatara mangsa kasepen.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Lan nalika Panjenengane wus mbukak segel kang kapitu, ana kasepen ana ing swarga kira-kira satengahing jam. Lan aku weruh para malaekat pitu kang padha ngadeg ana ing ngarsané Gusti Allah; lan marang wong-wong mau diparingi slomprèt pitu. Lan ana malaekat liyané teka lan ngadeg ana ing misbyah, nyekel padupan emas; lan marang dhèwèké diparingi menyan akèh, supaya dipasrahaké bebarengan karo pandongané para suci kabèh ana ing misbyah emas kang ana ing sangarepé dhampar. Lan kukus menyan iku, kang munggah bebarengan karo pandongané para suci, munggah marang ngarsané Gusti Allah saka tangané malaekat mau. Lan malaekat iku njupuk padupan mau, banjur diisèni geni saka misbyah, lan dibuwang menyang bumi; banjur ana swara-swara, gludhug, kilat, lan lindhu. Wahyu 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Kados sampun kacathet wonten ing pethikan saking The Great Controversy, udan pungkasan wiwit katetesaken nalika malaékat ingkang gagah mudhun lan madhangi bumi kanthi kamulyanipun. Udan pungkasan punika wiwit nalika “gedhong-gedhong ageng ing Kutha New York dipuntibakaken” ing tanggal 11 September 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Saiki wis teka pawarta manawa aku wis mratelakake menawa New York bakal disapu dening gelombang pasang? Iki ora tau dakkandhakake. Aku wis kandha, nalika aku ndeleng gedhung-gedhung agung sing lagi dibangun ana ing kana, lantai demi lantai, ‘Pemandhangan kang nggegirisi apa kang bakal kelakon nalika Pangéran jumeneng kanggo ngguncang bumi kanthi nggegirisi! Nalika iku tembung-tembung saka Wahyu 18:1–3 bakal kaleksanan.’ Sakabèhé pasal kaping wolulas saka kitab Wahyu iku minangka pepéling ngenani apa kang bakal nekani bumi. Nanging aku ora nduwèni pepadhang tartamtu bab apa kang bakal nekani New York, kajaba mung aku ngerti menawa ing sawijining dina gedhung-gedhung agung ing kana bakal dirubuhake déning panggulingan lan pambalikan saka pangwasané Gusti Allah. Saka pepadhang kang wis kaparingake marang aku, aku ngerti manawa karusakan ana ing jagad iki. Satembung saka Pangéran, sapreksan saka pangwasané kang kiyat, lan bangunan-bangunan raksasa iki bakal rubuh. Bakal kelakon pemandhangan-pemandhangan kang kaanggérané ora bisa kita bayangake.” Review and Herald, July 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
Ing tanggal 11 September 2001 udan pungkasan wiwit tumiba, lan panyiraman udan iku tumiba marang wong-wong kang dilambangaké déning Élia lan Musa, sarta nyakup sawijining mangsa meneng. Mangsa meneng tumrap Musa lan Élia uga dilambangaké ing bab kaping sewelas saka Wahyu, ing ngendi Musa lan Élia, yaiku loro nabi kang nyiksa jagad, “dipatèni” ana ing lurung-lurung. Nanging sawisé telung dina setengah padha metu saka guwa Horeb lan munggah menyang swarga. Ing sajarah udan pungkasan, pekabaran kang dilambangaké déning loro utusan mau dipatèni lan dibuwang menyang dalan, nanging ora dikubur nganti padha ditangèkaké manèh. Iki minangka salah siji saka kayektèn utama kang saiki lagi dibukak segelé déning Singa saka taler Yéhuda.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Telung segel pungkasan iku ngenali gerakan pungkasan umaté Allah kaya sing dilambangaké déning Élia lan Musa. Gerakan iku mati lan banjur ditangèkaké manèh. Iku sawijining gerakan, awit Adventisme kawiwitan kanthi sawijining gerakan sing lumaku terus nganti taun 1863 nalika wong-wong mau nyingkiraké kayektèn kapisan sing William Miller dituntun kanggo ngenali. Ing taun 1863 gerakan iku rampung, awit ing taun 1863 kanthi sah wong-wong mau dadi sawijining gréja. Sang Alfa lan Omega negesaké yèn manawa Panjenengané miwiti umat sisané minangka sawijining gerakan, Panjenengané uga bakal mungkasi iku minangka sawijining gerakan.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Saiki kita wus ngrampungaké ringkesan bab pitu pasamuwan lan pitu segel. Ing telung segel pungkasan kita nyumurupi rong golongan wong kang wis ditebus sing dilambangaké déning Musa lan Élia. Kabèh segel mau padha neksèni bab malaekat kang gagah prakosa ing Wahyu wolulas. Nalika dhèwèké mudhun tanggal 11 September 2001, rong golongan wong tebusan lumebu ing sajroning sawijining prosès panyucèn kang dirancang kanggo mbabaraké lan misahaké rong golongan para nyembah ana ing jeroning gerakan kasebut ing pungkasan Adventisme, kaya dene wis dipralambangaké déning gerakan ing wiwitan Adventisme. Daniel netepaké yèn salah siji golongan mau, kang diarani wong duraka, ora bakal mangertèni tambahing kawruh, nanging wong wicaksana mangertèni. Matius mènèhi katrangan marang kita yèn wong-wong kang kurang pangerten tumrap kawruh kang wis kabukak segelé iku nandhakaké sawijining prawan minangka bodho. Para prawan wicaksana nduduhaké ing krisis ing tengah wengi yèn wong-wong mau mangertèni lan nduwèni tambahing kawruh. Wong wicaksana lan wong bodho iku dilambangaké déning pasamuwan Filadélfia utawa pasamuwan Laodikia. Para prawan bodho kang duraka saka Laodikia kudu dimuntahaké metu saka cangkemé Gusti, déné wong wicaksana nampa asmaning Allah, utawa watak-Né, ana ing bathuké. Manawa pasamuwan kaping nem, yaiku Filadélfia, makili wong wicaksana, kapriyé déné pasamuwan kaping pitu, yaiku Laodikia, makili wong duraka? Menawa mangkono, runtutané dadi ora miturut urutan, apa ora mangkono? Wangsulané, mesthi waé, kapecahaké déning Alfa lan Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Ing wiwitaning umat Allah pisanan sing mawa jeneng golongan tartamtu, yaiku Israèl kuna, Musa dadi pralambang Kristus ing pungkasaning umat sing mawa jeneng golongan tartamtu mau.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Sajatiné Musa wus ngandika marang para leluhur, Pangéran Allahmu bakal ngedegaké sawijining nabi kanggo kowé saka antarané para sadulurmu, kaya aku; dhèwèké iku kudu kokrungokaké ing samubarang kabèh apa waé kang bakal diucapaké marang kowé. Lan bakal kelakon, manawa saben jiwa kang ora gelem ngrungokaké nabi iku, bakal dipatèni saka antarané bangsa iku. Kisah Para Rasul 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Ing pungkasané umat Allah pisanan sing mawa denominasi, Yohanes Pambaptis iku utusan Élia sing nyawisaké dalan tumrap rawuhé Kristus kang kapisan. Sabanjuré Gusti Yesus marakaké pisungsungé ana ing kayu salib lan sawisé iku miwiti pakaryan Imam Agung Panjenengané ana ing papan suci ing papan suci kaswargan. Ing wiwitané umat Allah kapindho sing mawa denominasi, Israel modhèren, William Miller iku utusan Élia sing nyawisaké dalan tumrap Rawuhé Kristus Kang Kapindho. Banjur Gusti Yesus ndadak lumebet menyang Papan Mahasuci lan miwiti pangadilan. Ing pungkasané umat Allah kapindho sing mawa denominasi, sawijining utusan Élia pungkasan nyawisaké dalan tumrap Kristus supaya miwiti dispènsasi pangadilan tumrap wong urip, pungkasaning pakaryan Panjenengané minangka Imam Agung Kaswargan lan Rawuhé Kang Kapindho.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller nglambangaké ora mung utusané, nanging uga gerakan kang ana gandhèngané karo dhèwèké.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
Kanthi gumeter, William Miller wiwit mbabar marang wong akèh wewadi-wewadi Kratoning Allah, nuntun para pamirengé lumantar pamedharan-pamedharan nabi nganti tekan rawuhé Kristus kaping pindho. Saben upaya kang ditindakaké saya nambahi kakuwatané. Kaya Yohanes Pembaptis mratandhani rawuhé Gusti Yesus kang kapisan lan nyawisaké dalan tumrap rawuhé, mangkono uga William Miller lan wong-wong sing gabung karo dhèwèké martakaké rawuhé Putraning Allah kaping pindho….
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Ewonan wong katuntun kanggo nampani kayekten kang diwartakake déning William Miller, lan para abdi Allah katangèkaké ing roh lan pangwasané Elia kanggo martakaké pawarta iku.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Ing wiwitaning Israèl kuna, Gusti Allah nimbali Musa, sing wis nampa patang puluh taun pendhidhikan ing Mesir kang wis rusak, mula dibutuhake patang puluh taun urip ing ara-ara samun minangka upaya kanggo mbusak pangaribawa Mesir saka wataké. Patang puluh taun sawisé lairé, kanthi mangertèni yèn dhèwèké wis kapilih kanggo nuntun umaté Gusti Allah metu saka Mesir, Musa ngginakaké kakuwatan manungsa kanggo matèni wong Mesir iku. Patang puluh taun candhaké, ana ing grumbul kang murub, dhèwèké mbalela marang panggilané Gusti Allah. Sawisé pungkasane nampani panggilan iku, dhèwèké nglirwakaké parentah supaya nyunat anak lanangné nganti kaancam pati. Ana ing tapel wates Tanah Prajanjian, dhèwèké mbalela lan mukul Watu kaping pindho. Ing wiwitaning Israèl kuna, Musa nduwèni sipat-sipat watak wong Laodikia. Sanadyan mangkono, dhèwèké tetep netepi panggilané kang luhur lan suci, kalebu pratandha tipologis tumrap Kristus ing pungkasaning Israèl kuna. Kristus, sing bergumul karo wong-wong Yahudi kang seneng mbantah, utawa wong-wong kang kandha yèn padha iku wong Yahudi, nanging dudu, makili wataké wong Filadelfia. Ing wiwitaning Israèl kuna, Musa makili wong Laodikia kang mbutuhake emas, salep mripat, lan sandhangan putih. Ing pungkasan, Kristus iku wong Filadelfia.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Ing wiwitan Adventisme, William Miller, kang dipralambangaké déning sawatara wong ing Sardis sing ora najisaké sandhangané, makili sawijining wong Filadelfia, kaya uga gerakan kang ana gandhèngané karo dhèwèké. Ing pungkasan Adventisme, gerakan sing ngakoni wektu pungkasan ing taun 1989 iku padha banget Laodikia kaya déné Musa. Gerakan Millerite iku dados pralambang tumrap gerakan Future for America kanthi pepeling profetik yèn gerakan kapisan kawujud déning wong-wong Filadelfia ing mangsa Filadelfia, lan gerakan pungkasan kawujud déning wong-wong Laodikia ing mangsa Laodikia.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Aku minangka saksi tumrap luwih akèh sajarah kenabian saka gerakan iki wiwit taun 1989 tinimbang wong liya sapa waé sing kagandhèng karo sajarah Future for America, lan aku neksèni manawa aku dhéwé mlaku ngliwati sajarah kasebut wiwit taun 1989 lan sabanjuré minangka sawijining Adventis Laodikia kang wis kasertifikasi. Ana akèh jiwa ing sadawane pathokan iku kang bakal njunjung paseksènku. Aku uga bisa neksèni kanthi mesthi manawa wong-wong kang kagandhèng karo gerakan iki ing pungkasan Adventisme uga Adventis Laodikia kang wis kasertifikasi. Bangsa kang kapisan kang dinaminasiwiwiwi karo sawijining Laodikia kang dadi wong Filadelfia lan dipungkasi kanthi sawijining Filadelfia. Bangsa kang kapindho kang dinaminasi diwiwiti kanthi sawijining Filadelfia lan dipungkasi kanthi sawijining Laodikia kang kaundang supaya dadi sawijining Filadelfia. Iki minangka tetengering Alpha lan Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Sanadyan pamimpin mau lan wong-wong sing nyawiji karo dhèwèké kacemplung ing wuta rohani sing nistha lan sangsara, Gusti Allah isih nuntun lan ngreksa tenger-tenger dalan kenabian sing kelakon wiwit taun 1989 nganti saiki. Sanadyan pamimpin mau lan wong-wong sing nyawiji karo dhèwèké ana ing kahanan wuda lan mlarat sacara rohani, Gusti Allah isih nuntun pambukaning bebener-bebener sing Panjenengané kersa kanggo dibukak. Ing sih-rahmat-Nya, kang ora tau kapisah saka “bebener”-Nya, Panjenengané ngrancang sawijining proses panyucekan kang maringi dalan supaya wong Laodikia mati, lan sawisé iku ditangèkaké manèh dadi wong Filadelfia. Pati lan patangen manèh iku dilambangaké déning para panulis kitab Daniel lan Wahyu, kang loro-loroné sacara simbolis dipatèni lan ditangèkaké manèh. Yohanes ditangèkaké manèh saka pati sawisé dibuwang menyang panci lenga sing nggodhok, dene Daniel saka guwa singa-singa luwe. Mulané, loro kitab iku, sing sajatiné minangka siji kitab, maringi penekanan marang lambang pati lan patangen manèh minangka bagéan saka piwulang sing saiki lagi dibukak.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Nalika gerakan ing “jaman wekasan” pangadilan investigatif, (kang dilambangaké déning gerakan Millerit), saya nyedhaki pungkasaning wektu, Gusti Allah netepaké yèn pamimpiné lan gerakané kudu dipatèni lan sawisé iku diuripaké menèh. Ing konteks pitu pasamuwan, Laodikia dipatèni tanggal 18 Juli 2020 lan bakal diuripaké menèh minangka Filadelfia sadurungé angger-angger Minggu kang saya nyedhak. Gerakan kang wis kauripaké menèh iku bakal dadi saka pitu pasamuwan, nanging uga bakal dadi kang kawolu. Gerakan iku bakal dadi kang kawolu, yaiku saka pitu.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Rahasia sunnataning nabi iki katopang ing kitab Wahyu déning sawetara paseksi, sanadyan nganti sapréné durung diakoni. Ing jangka wektu iki kita saiki lagi mlebu ing ujian gambaring kéwan galak, kang miturut pawartosé Sister White marang kita, iku minangka ujian kang tumeka sadurungé undhang-undhang Minggu. Ing undhang-undhang Minggu iku segelé Gusti Allah dipasrahaké marang wong-wong Filadelfia ing sajarah kasebut. Nanging wong-wong mau kudu ngliwati ujian gambaring kéwan galak kang dumadi sadurungé mangsa sih-rahmat ditutup.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Pangéran sampun nedahaké dhateng kula kanthi cetha bilih gambaripun kéwan galak punika badhé kabentuk sadèrèngipun wekdal sih-rahmat katutup; awit punika badhé dados ujian ingkang ageng tumrap umatipun Allah, ingkang lumantar punika nasib langgengipun badhé kaputuské. Papan panjenengan punika mekaten campur bauripun kanthi kathah boten saged selaras, saéngga namung sakedhik kemawon ingkang badhé kesasar.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Ing Wahyu 13 prakara iki katuduhaké kanthi cetha; [Wahyu 13:11–17, dipunpetik].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Iki iku pacoban sing kudu dialami déning umat Allah sadurungé padha diségèl. Kabeh wong sing mbuktèkaké kasetyané marang Allah kanthi netepi angger-anggeré Panjenengané, lan nolak nampa sabat palsu, bakal jumeneng ing sangisoré panjié Gusti Allah Yéhuwah, lan bakal nampa segelé Allah kang gesang. Nanging wong-wong sing nyerahaké kayektèn kang asalé saka swarga lan nampani sabat Minggu, bakal nampa tandhané kéwan mau” Manuscript Releases, volume 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Ing sajarah jaman saiki iki, loro sungu kang biyèn dipratelakaké minangka Republikanisme lan Protestantisme wis owah dadi demokrasi lan Protestantisme murtad. Nalika loro sungu mau wis kasawijèkaké kanthi sampurna, banjur dadi siji kakuwasan, siji sungu. Ing mangsa kang padha, Gusti Allah bakal netepaké lan ngluhuraké sungu Protestantisme kang sejati kanggo maringi pepéling marang gambaré kéwan galak mau. Loro sungu mau mlaku jejajar siji lan sijiné nganti Amerika Serikat ora manèh dadi karajan kaping nem ing ramalan Kitab Suci.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Wahyu pitulas negesaké yèn uni telu-lapis saka naga (Perserikatan Bangsa-Bangsa), kéwan (kakuwatan kapausan), lan nabi palsu (Amerika Serikat) iku kakuwatan kang dadi sirah kawolu, yaiku kang asalé saka pitu sirah kuwi. Pitu sirah iku yaiku karajan-karajan ing ramalan Kitab Suci, diwiwiti saka Babil, banjur Medhia-Pèrsia, Yunani, lan salajengipun Rum kapir. Banjur karajan kaping lima yaiku Rum kapausan, kang sacara profetik nampa tatu mematènaké ing taun 1798. Ing titik sajarah iku, karajan kaping nem ing ramalan Kitab Suci, yaiku Amerika Serikat, munggah ing dhampar nganti katumpes déning angger-angger Minggu sing bakal enggal teka.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Perserikatan Bangsa-Bangsa banjur bakal kapeksa déning kakuwatan sing meksa saindenging donya supaya ngedegaké sawijining gambar tumrap kéwan buas iku. Ing wektu iku karajan kaping enem uga wis nampa tatu sing matèni, nanging Amerika Serikat banjur bakal meksa saindenging donya supaya nampa pimpinané ngungkuli Perserikatan Bangsa-Bangsa lan nuntut supaya wong-wong mau uga nampa wewenang moral saka kepausan kanggo mréntah uni telu-lapis mau.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Lan ngapusi wong-wong kang manggon ing bumi lumantar mukjijat-mukjijat kang diparingaké kuwasa marang dheweke supaya ditindakaké ana ing ngarsané kéwan iku; sarta ngandika marang wong-wong kang manggon ing bumi, supaya padha gawé reca kanggo kéwan iku, kang naté nandhang tatu déning pedhang, nanging tetep urip. Lan dheweke kaparingi kuwasa kanggo maringi napas kauripan marang reca kéwan iku, supaya reca kéwan iku bisa ngandika, lan njalari supaya sakèhé wong kang ora gelem nyembah reca kéwan iku dipatèni. Wahyu 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Mung siji-sijiné teges saka “gambaring kéwan” miturut inspirasi yaiku yèn iku makili gabungan antarané gréja (kuwasa kepausan) lan nagara (Perserikatan Bangsa-Bangsa, kanthi Amérika Sarékat nguwasani sangang ratu liyané.) Izébél iku kuwasa kepausan; Akhab iku Amérika Sarékat kang dadi ratu saka sepuluh taler lor.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Nalika Amérika Sarékat ambruk ing wektu hukum Minggu, Tirus (kapapan) sing wus kalalèkaké wiwit taun 1798 bakal “kakèlingan,” lan dhèwèké wiwit ngidungaké kidung-kidung panggodhané. Amarga ambruké kauangan sing ing tulisan-tulisan Ellen White digambaraké minangka “karusakan nasional,” Amérika Sarékat kapeksa nglumpukaké sakabèhé jagad bebarengan kanggo ngadhepi kakuwasan Alkitabiah sing ndadèkaké tangan saben wong padha bebarengan nglawan dhèwèké. Kakuwasan iku yaiku Islam, kaya sing digambaraké déning Ismael, leluhur Islam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Malaékaté Pangéran banjur ngandika marang dheweke, “Lah, kowé lagi mbobot, lan bakal nglairaké anak lanang, lan kowé bakal maringi jeneng Ismael marang dheweke; awit Pangéran wus mireng kasangsaranmu. Lan dhèwèké bakal dadi wong galak; tangane bakal nglawan saben wong, lan tangan saben wong nglawan dhèwèké; lan dhèwèké bakal manggon ana ing ngarsané sakèhé para saduluré.” Purwaning Dumadi 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Amérikah Sarékat mbentuk sawijining aliansi karo sangang ratu liyané, kanthi njupuk kalungguhan minangka pemimpin. Bab iku ditindakaké mung sajroning wektu kang cendhak, lan sawisé iku bakal meksa supaya kakuwatan kepausan dadi sirahing kabèh iku, kaya déné Izebel nguwasani Ahab.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Mangkono, prasekuthon rangkap telu saka naga, kéwan galak, lan nabi palsu padha mangkat bebarengan menyang Armagedon. Angka wolu nglambangaké patangen, lan karajan sing kacathet déning wangsit minangka nampani tatu sing matèni iku karajan kaping lima, yaiku kakuwasan kapapan. Nalika kapapan diuripaké manèh, wong-wong mau dadi karajan kaping wolu lan diparingi panguwasa nguwasani pasamuwan rangkap telu iku; lan karajan kaping wolu iku yaiku sirah siji saka pitu karajan sing wis ditandhani minangka nampani tatu sing matèni, nanging wahyu ilahi uga nandhani warasané tatu sing matèni iku.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Nalika kita nyedhaki krisis pungkasan, iku dadi prakara kang wigati banget manawa karukunan lan kasawijèn ana ing antarané piranti-piranti pakaryané Gusti. Donya kapenuhan prahara, perang, lan pasulayan. Nanging ing sangisoré siji sirah—kuwasaning kapapaan—bangsa-bangsa bakal nyawiji kanggo nglawan Gusti Allah ing pribadi para seksi-Nya. Pasawijèn iki dipantekaké déning si murtad gedhé. Nalika dhèwèké ngupaya nyawijèkaké para agèné kanggo perang nglawan kayektèn, dhèwèké uga bakal nyambut gawé kanggo mecah lan mbuyaraké para pandhèrèké. Rasa drengki, panyana ala, pangucap ala, diudheg-udheg déning dhèwèké kanggo ngasilaké pasulayan lan pepisahan.” Testimonies, jilid 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Kraton kaping gangsal, kraton kaping enem, lan kraton kaping pitu ing wekdal punika sampun sami kelangan kratonipun piyambak-piyambak; mila kraton-kratonipun wungu malih bebarengan dados satunggaling kraton ingkang kawangun saking tigang pérangan, minangka pamalson tumrap kawontenan Tritunggaling Ketuhanan.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Karajan kaping nem kang diwiwiti kanthi rong sungu kaya cempé lan dipungkasi minangka siji sungu kang guneman kaya naga nduwèni ciri kenabian saka kakuwasan kapapan, awit karajan iku dadi gambaré kéwan mau. Kéwan iku, yaiku kakuwasan kapapan, kang utamané digambaraké minangka karajan kaping wolu kang kawungokaké manèh, kang asalé saka antarané pitu mau. Nanging sanadyan kakuwasan kapapan iku kang paling langsung netepi têdhak-têdhuk kenabian, yèn kang kaping wolu iku asalé saka pitu, Amerika Sarékat mbentuk gambar kapapan mau lan mulané kanthi kenabian ngasilaké ciri-ciri kang padha kaya kakuwasan kapapan.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Amerika Serikat wiwit ing taun 1798 nalika miturut Yesaya rong puluh telu, Tirus, yaiku kakuwasan kapausan, kudu dilalèkaké nganti pungkasaning kraton kaping enem. Taun 1798 iku dadi wektu pungkasan tumrap para Millerit ing wiwitaning Adventisme. Ing mangsa semi taun 1844, Adventisme Millerit wis nampa jubah Protestantisme kang lumaku sajajar karo sungu Republikanisme kang nggambaraké pamaréntahané Amerika Serikat. Kaloro sungu iku ana ing kéwan sing padha, mulané kaloroné lumaku bebarengan sajroning sajarah. Wiwitan lan pungkasaning Adventisme lumaku sajajar karo sungu Republikan. Sajarah wiwit taun 1798 nganti wong-wong Protestan nampik piweling malaékat kapisan, iku dadi wektu nalika Gusti Allah netepaké sungu Protestan iku. Panjenengané nindakaké mangkono lumantar sawijining proses pangujian, kaya Panjenengané uga nindakaké marang sungu Republikan. Isih akèh kang bisa diandharaké bab sungu-sungu kang sajajar iku, nanging dudu saiki.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Sungu Republik nindakaké jina karo Protestanisme murtad, dudu karo sungu Protestan sing sejati, awit sungu sing sejati iku pangantèné Sang Cempe lan dhèwèké iku prawan. Wiwit wektu pungkasan ing taun 1989 ana pitung présidhèn. Sing kaping nem saka para présidhèn mau nampani tatu pati ing taun sing padha nalika gerakan ing pungkasan Adventisme uga nampani tatu pati. Présidhèn kaping wolu wiwit wektu pungkasan ing taun 1989, bakal dadi wong sing tau nampani tatu pati kang waras. Dhèwèké kudu dadi présidhèn sing kalebu saka antarané pitu mau. Ing wektu sing padha, ing taun 2020 nalika présidhèn kaping nem nampani tatu patiné, sungu sing saiki lagi nggawa jubah Protestan uga dipatèni. Kaya déné kéwan Katolikisme, lan kaya déné gambaré kéwan saka Protestanisme murtad, mangkono uga tumrap sungu Protestanisme sing asli. Sungu Protestanisme iku dipralambangaké minangka pasamuwan kaping nem, kang dadi kaping wolu, nanging kalebu saka antarané pitu.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Nalika panjenengan nyoba pratelan-pratelan iki, élinga yèn pawarta kang kapethak segelé mung sakdurungé mangsa panggawé putusan katutup mesthi bakal kaaturaké ana ing sajroning konteks wiwitan kang nggambaraké pungkasan. Pawarta iku bakal kaaturaké kanthi metodologi “historisisme,” yaiku cara kang migunakaké sajarah Kitab Suci kang disarasaké karo sajarah donya kanggo nandhani pungkasaning jagad. Pawarta iku njedhul saka bumi.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Kayektèn bakal tuwuh saka bumi; lan kabeneran bakal mandeng mudhun saka swarga. Satemené, Pangéran bakal maringi apa kang becik; lan tanah kita bakal ngasilaké wohing kasugihané. Kabeneran bakal lumaku ana ing ngarsané; lan bakal nuntun kita ana ing dalaning tapak-tapakipun. Mazmur 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Dudu mung prakara yèn bumi ing perangan mau diidentifikasi minangka sawijining “tanah.” Perangan ing Kitab Masmur iku ora mung ngidentifikasi “tanah” mau minangka kéwan “bumi” ing Wahyu pasal telulas, nanging uga nyathet yèn “kayektèn” “thukul” metu saka bumi.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Bangsa apa ing Donya Anyar sing ing taun 1798 lagi munggah dadi kuwasa, marakake pratandha janji kakuwatan lan kaluhuran, sarta narik kawigatene donya? Panrapan pralambang iku ora marakake pitakon apa-apa. Ana siji bangsa, lan mung siji, kang cocog karo katrangan-katrangan wangsit iki; iki kanthi cetha tanpa mamang nuding marang United States of America. Bola-bali gagasan mau, meh tembung-tembung kang pas saka panulis suci, tanpa disadhari wis dianggo déning para orator lan ahli sajarah nalika njlentrehake munggah lan tuwuhe bangsa iki. Kéwan iku katon ‘munggah saka ing bumi;’ lan, miturut para juru terjemah, tembung sing ing kéné diterjemahaké ‘munggah’ sacara harfiah tegesé ‘tuwuh utawa njedhul kaya tanduran.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Amerika Serikat iku kéwan bumi sing “muncul munggah.” Mulané, nalika panjenengan nyoba pratelan-pratelan sing diajokaké ing artikel-artikel iki, ilham netepaké yèn piwulang kasebut bakal dhedhasar kasunyatan yèn pungkasan digambaraké déning wiwitan, bakal dipasang ing konteks garis sajarah ing dhuwuré garis sajarah, lan kudu asalé saka sawijining swara ing Amerika Serikat. Mesthiné ana swara-swara palsu ing sajroning Amerika Serikat, nanging miturut lan adhedhasar panguwasa Sabdané Gusti Allah, saben utusan utawa pelayanan sing mapan utawa duwé asal-usul ing njaban Amerika Serikat iku pepadhang palsu. Adventisme diwiwiti ing Amerika Serikat lumantar swarané sawijining wong lan sawijining gerakan sing diadegaké ing Amerika Serikat. Gusti Yesus nggambaraké pungkasaning sawijining prakara nganggo wiwitaning sawijining prakara.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Sing sapa nduwèni kuping, muga iya ngrungokna apa sing didhawuhaké déning Sang Roh marang pasamuwan-pasamuwan.