The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Peperangan panggodhahan para malaékat, kang wiwit karo Lucifer ana ing langit katelu kaya kang kawejangan ing Wahyu pasal rolas, dados pralambang peperangan panggodhahaning manungsa lan para malaékat, kang rampung ana ing langit kapisan. Nalika Sétan lan para malaékaté kacampak metu saka langit katelu, Sétan mbukak paprangan anyar ana ing taman Éden. Kaya dene ing peperangan ing langit katelu karo Lucifer, Gusti Allah uga netepaké mangsa panggodhahan tumraping manungsa. Peperangan ing langit kapisan kang wiwit kanthi satemené nalika angger-angger Minggu kang enggal rawuh, nggambarake pungkasaning mangsa panggodhahan tumraping manungsa.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Ing Wahyu pasal rolas lan telulas, naga, kéwan galak, lan nabi palsu digambarake. Lumrahé, telung kakuwatan mau dipahami utamané minangka makili sajarah kapungkur saka telung kakuwatan iku, nanging Yokanan didhawuhi supaya nulis “samubarang kang bakal kelakon,” lan kabèh kitab Wahyu ngandharaké bab “wektu wekasan,” mulané kita nggunakaké asas Kitab Suci manawa pungkasan iku digambarake déning wiwitan, lan nerapaké pralambang-pralambang ing kitab Wahyu minangka kayektèn saiki, dudu kayektèn kapungkur.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Sétan sampun kaidentifikasi, ing perang ingkang dipunwiwiti déning piyambakipun wonten ing swarga kaping tiga, lan ing paprangan kapisan ingkang dipunbêkta dhateng manungsa wonten ing taman Eden, minangka ngginakaken “hipnotisme” kanggé nyaluraken pawartosipun ingkang sampun kacemaran supados saged nglaksanani perangipun.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
“Sétan nggodha Adam kang kapisan ana ing Éden, lan Adam rembugan karo mungsuh, mangkono maringi kaunggulan marang dhèwèké. Sétan ngleksanakaké daya hipnotismené marang Adam lan Hawa, lan daya iki diupayakaké uga déning dhèwèké kanggo dileksanakaké marang Kristus. Nanging sawisé pangandikan Kitab Suci dipunsebat, Sétan mangertèni yèn dhèwèké ora duwé kalodhangan kanggo menang.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.
“Para priya lan wanita ora kena sinau ngèlmu babagan carane nguwasani pikirané wong-wong sing sesrawungan karo dheweke. Iki yaiku ngèlmu sing diwulangaké déning Sétan. Kita kudu nentang samubarang kang kaya mangkono. Kita ora kena campur tangan karo mesmerisme lan hipnotisme—ngèlmu saka si sawijining kang kelangan kalungguhané kang kapisan lan banjur kabuwang metu saka plataran swarga.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
“èlmu kang diwulangaké déning Iblis” wis disampurnakaké déning para sudagar globalis, lan dilaksanakké lumantar “jalan raya super informasi” ing “wektu pungkasan.” Iblis iku bapaké goroh, lan para raksasa média, ora mung nyengkuyung kabohongan, nanging uga nyaring lan nyingkiraké bebener, nglacak wong-wong sing dianggep sesat, lan nggunakaké wangun hipnotisme kang paling canggih sing tau ditindakaké sajroning sajarah bumi iki. Perang kang diwiwiti ing langit katelu nekanaké sipat iki saka peperangané Iblis, supaya para setya kang urip nalika perang ing langit kapisan wiwit lumaku bisa diwènèhi pepéling luwih dhisik lumantar pangawikan sadurungé. Nalika kita mangertèni yèn pusat pangendhali kanggo jaringan maya sadonya, lan “jalan raya super informasi” iku diatur lan dikendhalèkaké ing Amérika Sarékat, kita nduwèni pandhangan ngenani apa tegesé yèn Amérika Sarékat nimbali geni mudhun saka langit lan ngapusi saindenging jagad. “Geni” ing kitab Wahyu nggambaraké sawijining pesen.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Pralambang ing Wahyu pasal telulas, lan ayat telulas, dijupuk saka peperangan ing Gunung Karmèl, nalika para nabi Baal lan para nabi pategalan suci ora bisa ndhawahaké geni saka swarga kanggo netepaké manawa Baal lan Asytarot iku allah-allah kang sejati. Baal, minangka déwa lanang, lan Asytarot minangka déwa wadon, makili gambar kéwan mau, yaiku gabungan najis antarane gréja lan nagara. Wong-wong mau iku para nabiné Izebel, kang ana ing sesambungan najis karo Akhab. Kaloro seksi kenabian saka gambar kéwan mau ing carita Gunung Karmèl, ngenali perané Amerika Sarékat nalika wiwitan mbentuk sawijining gambar saka sistem kepausan ing Amerika Sarékat, lan sawisé kuwi ing saindenging jagad. “Geni” ing Karmèl iku kuduné dadi bukti bab sapa satemené Allah kang sejati. Iku makili sawijining wahyu saka swarga kang ngenali Allah kang sejati, lan prakara kang padha iku ana nalika Amerika Sarékat ndhawahaké geni saka swarga.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Ing kitab Yesaya, Allah kang ngumandharake wekasan wiwit saka wiwitan, nyariosake marang latar ing Gunung Karmel ing jaman biyèn, lan uga marang latar profetik kang katuduhake nalika Amerika Serikat nimbali geni tumurun saka swarga.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
“Ajokna prekaramu,” mangkono pangandikané Pangeran; “aturana alesané kang kuwat,” mangkono pangandikané Sang Prabu Yakub. “Muga padha ngaturaké iku, lan nduduhaké marang kita apa kang bakal kelakon; muga padha ngandharaké prakara-prakara biyèn, apa iku satemené, supaya kita bisa nimbang-nimbang, lan ngerti pungkasané; utawa wartakna marang kita prakara-prakara kang bakal teka. Tuduhna prakara-prakara kang bakal kelakon ing tembé, supaya kita sumurup yèn kowé iku allah-allah; ya nindakna kabecikan, utawa nindakna piala, supaya kita kagèt lan padha nyumurupi bebarengan. Lah, kowé iku ora ana apa-apané, lan pagawéanmu tanpa guna; wong sing milih kowé iku nistha. Aku wus ngedegaké siji wong saka lor, lan dhèwèké bakal teka; saka panggonan srengéngé njedhul dhèwèké bakal nyebut asma-Ku; lan dhèwèké bakal ngidak-idak para panggedhé kaya wong ngidak luluhan, kaya tukang grabah ngidak lempung. Sapa kang wus mratelakaké wiwit wiwitan, supaya kita sumurup? Lan sadurungé kaleksanan, supaya kita bisa kandha, Dhèwèké iku adil? Satemené ora ana kang nduduhaké, satemené ora ana kang mratelakaké, satemené ora ana kang ngrungokaké tembungmu. Sing kapisan bakal ngandika marang Sion, ‘Lah, lah, iku wong-wong mau’; lan Aku bakal maringi marang Yérusalèm siji wong kang nggawa kabar kabungahan.” Yesaya 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Ing perang ing swarga kapisan sing wiwit lumaku nalika undhang-undhang Minggu sing bakal enggal teka, Amerika Serikat, lan uga Iblis piyambak, bakal diparengake “ngedalaké” “prakarané,” lan wong-wong mau bakal nimbali geni tumurun saka swarga minangka upaya kanggo mbuktèkaké yèn allahé Izebel iku Allah kang sejati. Donya bakal kapeksa nampani tandha dina pangibadané allah mau. Geni kang diturunaké saka swarga, lumantar “jalur raya super informasi” marang sakèhé umat manungsa, iku sawijining pakaryan “sia-sia,” lan sapa waé sing milih pesen kang dikirimaké lumantar sarana mau iku sawijining “nistha.”
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Ing perang maujud iku, wong satus patang puluh papat ewu, lan sawisé iku wong akèh banget, bakal dadi seksi-seksiné Gusti Allah ana ing pasulayan bab sapa Gusti Allah kang sejati. Piwulang-piwulang kang diwartakaké saka loro-loroné pihak ing perang iku digambaraké minangka “geni.” Kabèh para bangsa bakal diklumpukaké kanggo netepaké sapa Gusti Allah kang sejati, lan bakal ana rong golongan seksi supaya “bebener” iku katetepaké.
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Kabèh bangsa padha nglumpuk bebarengan, lan para umat padha kaimpun: sapa ana ing antarané wong-wong mau kang bisa martakaké iki, lan mratelakaké marang kita prakara-prakara kang wus kapungkur? Ayo padha ngaturaké para seksiné, supaya padha kabeneraké; utawa ayo padha ngrungokaké, lan kandha, Iki bener. Kowé iku para seksiku, pangandikané Pangéran, lan abdiku kang wis Dakpilih: supaya kowé padha wanuh lan pracaya marang Aku, sarta mangerti yèn Aku iki Panjenengané; sadurungé Aku ora ana Allah kang kabentuk, lan sawisé Aku uga ora bakal ana. Aku, ya Aku iki, Pangéran; lan kejaba Aku ora ana Juru Slamet. Aku wis martakaké, lan wis nylametaké, lan wis nduduhaké, nalika ing antaramu ora ana allah manca; mulané kowé iku para seksiku, pangandikané Pangéran, yèn Aku iki Allah. Yesaya 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Panyingkapan pungkasaning Gunung Karmel nduwèni para seksi kanggo Iblis lan para seksi kanggo Allah. Pranyatan iku kanggo mbuktèkaké sapa Allah kang sejati, nanging apa kang kuduné diseksèkaké déning para seksi Allah kang setya?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Mangkene pangandikané Pangéran, Sang Raja Israèl, lan Juru Panebusé, Pangéran sarwa dumadi; Ingsun iki kang wiwitan, lan Ingsun iki kang pungkasan; lan saliyané Ingsun ora ana Allah. Lan sapa, kaya Ingsun, kang bakal ngundang, lan bakal mratelakaké iku, lan nata iku tumrap Ingsun, wiwit Ingsun netepaké bangsa kuna? lan prakara-prakara kang bakal dumadi, lan kang tembé bakal kalakon, karebèn padha nuduhaké marang wong-wong mau. Aja padha wedi, lan aja giris: apa Ingsun ora wus ngandhakaké marang kowé wiwit nalika semana, lan wus mratelakaké? kowé iki satemené para seksi-Ku. Apa ana Allah saliyané Ingsun? ya, ora ana Allah liya; Ingsun ora wanuh siji waé. Wong-wong kang gawé reca ukir kuwi kabèh mung kasia-sia; lan barang-barang kang dadi kasenengané ora bakal ana paédahé; lan wong-wong kuwi dadi seksi tumrap awaké dhéwé; padha ora weruh, lan ora ngerti; supaya padha kawirangan. Yesaya 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Wong-wong setya ing adu pungkasan ing Gunung Karmèl kudu dadi seksi tumrap kayektèn yèn Allah iku kang wiwitan lan kang pungkasan. Panjenengané iku Allah kang “nêtêpaké bangsa kuna,” supaya mratélakaké “samubarang kang bakal kalakon.” Para seksi Allah kudu nyaosaké Wahyu Yesus Kristus kang kabikak pas sadurungé paprangan pungkasan ing Gunung Karmèl.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Pesené Iblis ing Gunung Karmèl dipralambangaké minangka geni kang tumurun saka swarga.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.
Lan iya nindakaké kaélokan-kaélokan gedhé, nganti bisa ndadèkaké geni tumurun saka swarga menyang bumi ana ing sangarepé manungsa, Wahyu 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Ayat punika nggambaraken mukjijat-mukjijat ingkang katindakaken déning Amerika Sarékat lumantar élmu hipnotisme modhèren ingkang dipunwedharaken dhateng manungsa lumantar “jalur raya informasi.” Nanging ayat punika ugi ngandharaken babagan panampakaning Iblis piyambak nalika piyambakipun nyarupi Kristus.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaékat kang nyawiji ing pawartaning pangandikané malaékat katelu iku bakal madhangi saindhenging bumi kalawan kamulyané. Ing kéné katitahaké sawijining pakaryan kang jembare nganti nyakup jagad kabèh lan kakuwatané ora lumrah. Gerakan tekane Gusti ing taun 1840–44 iku sawijining pratandha kamulyan saka kakuwataning Allah; pangandikané malaékat kapisan wis digawa menyang saben papan misi ing saindenging jagad, lan ing sawatara nagara ana minat agama kang paling gedhé sing tau katon ing tanah endi waé wiwit Reformasi abad kaping nembelas; nanging kabèh iku bakal kasilep déning gerakan kang gagah prakosa ing sangisoré pepéling pungkasan saka malaékat katelu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pakaryan iku bakal padha karo pakaryané Dina Pentakosta. Kaya déné ‘udan wiwitan’ kaparingaké, ing kawutahané Roh Suci nalika pambukaning Injil, kanggo njalari wiji kang aji tuwuh ngrembaka, mangkono uga ‘udan pungkasan’ bakal kaparingaké ing pungkasané kanggo matengaké panèn. ‘Mangka kita bakal wanuh, manawa kita tansah ngudia supaya wanuh marang Sang Yehuwah: miyosipun wus katetepaké kaya ésuk; lan Panjenengané bakal rawuh marang kita kaya udan, kaya udan pungkasan lan udan wiwitan tumrap bumi.’ Hosea 6:3. ‘Mulané padha bungaha, hé anak-anak Sion, lan padha bungaha ana ing Sang Yehuwah, Allahmu: awit Panjenengané wis maringi kowé udan wiwitan kanthi samesthiné, lan Panjenengané bakal ndadosaké udan tumurun kanggo kowé, yaiku udan wiwitan lan udan pungkasan.’ Joel 2:23. ‘Ing dina-dina pungkasan, mangkono pangandikané Allah, Ingsun bakal ngesokaké Roh-Ku marang sakèhé manungsa.’ ‘Lan bakal kelakon, saben wong kang nyebut asmané Pangéran bakal kapitulungan rahayu.’ Kisah Para Rasul 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.
“Pakaryan agung Injil iku ora bakal dipungkasi kanthi pratandha kakuwasané Gusti Allah sing luwih sithik tinimbang kang nandhani wiwitané. Ramalan-ramalan kang kawujud ing kawutahaning udan wiwitan nalika Injil diwiwiti, bakal kawujud maneh ing udan pungkasan nalika Injil tumeka ing pungkasané. Iki lah ‘wektu-wektu panglegan’ kang dikarep-arep déning rasul Pétrus nalika ngandika: ‘Mulané padha mratobata lan mblenjana, supaya dosa-dosamu padha kausap sirna, supaya wektu-wektu panglegan iku teka saka ngarsané Gusti; lan Panjenengané bakal ngutus Gusti Yésus.’ Kisah Para Rasul 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Para abdiné Allah, kanthi pasuryané padhang sumunar déning kasucèn panyucèn suci, bakal enggal tindak saka panggonan siji menyang panggonan liyané kanggo martakaké pawarta saka swarga. Lumantar éwonan swara, ing saindenging bumi, pepèling iku bakal diwènèhaké. Kaelokan-kaelokan bakal kalakon, wong-wong lara bakal diwarasaké, lan pratandha-pratandha sarta kaajaiban-kaajaiban bakal ngetutaké para pracaya. Sétan uga makarya, kanthi kaajaiban-kaajaiban goroh, malah ngedhunaké geni saka swarga ana ing ngarsané manungsa. Wahyu 13:13. Mangkono para penduduk bumi bakal katuntun kanggo netepaké panggonané.” The Great Controversy, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Nalika kita tekan wektu nalika Iblis nimbali geni mudhun saka swarga, “para pandhudhuk bumi bakal digawa supaya njupuk pendiriané.” Ing wektu iku, para seksi Allah “bakal enggal-enggal pindhah saka panggonan siji menyang panggonan liyané kanggo martakaké piwulang saka swarga. Kanthi swara ewonan, ing saindenging bumi, pepéling iku bakal diwènèhaké.” Pakaryan kang ditindakaké para seksi Allah “bakal padha karo pakaryané Dina Pentakosta,” nalika “malaékat kang nggabung ing pawartané piwulang malaékat katelu iku bakal madhangi kabèh bumi kanthi kamulyané.” Ing Pentakosta, geni dadi pralambang saka kawutahaning Roh Suci, lan geni uga dadi pralambang saka kawutahaning roh najisé Iblis.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Sawisé Yokanan nglambangaké wong satus patang puluh papat ewu lan wong akèh banget ing Wahyu pasal pitu, dhèwèké banjur nandhai pambukaning segel kapitu lan pungkasan. Segel pungkasan utawa segel kapitu nglambangaké pambukakan Wahyuning Gusti Yesus Kristus, lan siji-sijiné ramalan ing kitab Wahyu kang kudu dibukak sesaat sadurungé mangsa sih-rahmat katutup. Segel kapitu, pitu gludhug, lan Wahyuning Gusti Yesus Kristus iku kabèh lambang saka kayektèn sing padha, yaiku kang kabukak sesaat sadurungé mangsa sih-rahmat katutup. Wahyuning Gusti Yesus Kristus nekanaké wataking Kristus lan daya nitahaké Panjenengané minangka Alfa lan Omega. Pitu gludhug nandhai sajarah nalika wong satus patang puluh papat ewu dimeteraèkaké, lan segel kapitu nandhai kawutahing Roh Suci sajroning sajarah nalika loro seksi diuripaké manèh lan nampa daya nitahaké saka “bebener” kagungané Allah, kang disaluraké saka Sang Rama, marang Sang Putra, marang Gabriel, marang nabi, tumuju marang wong-wong kang milih maca, ngrungokaké, lan netepi daya kang kinandhut ana ing jeroné.
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 Panjenengané wus mbukak meterai kapitu, ana meneng ing swarga kira-kira suwéné satengah jam. Lan aku weruh pitu malaékat kang padha ngadeg ana ing ngarsané Gusti Allah; lan marang wong-wong mau kaparingaké pitu kalasangka. Lan ana malaékat liyané teka lan ngadeg ana ing mesbèh, nyekel pedupaan emas; lan marang dhèwèké kaparingaké menyan akèh, supaya dipasrahaké bebarengan karo pandongané para suci kabèh ana ing mesbèh emas kang ana ing ngarepé dhampar. Lan kumeluné menyan, kang munggah bebarengan karo pandongané para suci, munggah menyang ngarsané Gusti Allah saka tangané malaékat mau. Lan malaékat mau njupuk pedupaan iku, banjur diisèni geni saka mesbèh, lan diuncalaké menyang bumi; banjur ana swara-swara, gludhug-gludhug, kilat-kilat, lan lindhu. Wahyu 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Ing ayat-ayat kasebut, “pitu malaékat” “ngadeg ana ing ngarsané Allah” kanthi nggawa “pitu kalasangka.” Pitu malaékat kalasangka kasebut miturut pakulinan wis dimangertèni kanthi bener minangka pralambang paukuman-paukumané Allah tumrap Roma amarga paksaning pangibadah dina Minggu. Roma kapir, ing sangisoré Constantine, netepaké angger-angger dina Minggu kang kapisan ing taun 321, lan ing taun 330, karajané kapérang dadi wetan lan kulon. Wiwit nalika iku kalasangka papat kang kapisan wiwit muni, lan kalasangka-kalasangka mau makili daya-daya sajarah kang digawa nglawan karajané, lan kang, ing taun 476, ndadèkaké kutha Roma tekan sawijining kaanan ing ngendi kutha iku ora nate maneh duwé panguwasa Romawi liyané kang mréntah kutha mau, yaiku pralambang kakuwatan lan kamulyaning Roma. Nalika kalodhangan paus netepaké angger-angger dina Minggu ing Konsili Orléans ing taun 538, Mohammed katangèkaké kanggo nggawa paukuman tumrap gréja Romawi, kaya kang dilambangaké déning kalasangka kalima lan kalasangka kaping nem, kang uga minangka bilai kang kapisan lan kang kapindho, lan makili Islam. Sanadyan pangerten tradisional tumrap kalasangka-kalasangka kasebut iku bener, kalasangka-kalasangka mau ditegesaké ing pérangan wacana nalika kalasangka mau dipratélakaké ing Wahyu sanga minangka “pageblug-pageblug.”
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Lan wong-wong liyané sing ora dipatèni déning pageblug-pageblug iki, isih padha ora mratobat saka pakaryan tangané, supaya padha ora nyembah dhemit-dhemit lan brahala-brahala saka emas, lan pérak, lan tembaga, lan watu, lan kayu, kang ora bisa ndeleng, utawa krungu, utawa mlaku; uga padha ora mratobat saka patènan-patènané, utawa saka tenung-tenungé, utawa saka laku jina-jinané, utawa saka nyolong-nyolongé. Wahyu 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Kacemepakan kang sampurna lan pungkasan saka pitung kalasangka iku yaiku pitung pageblug pungkasan ing Wahyu pasal nembelas. Sanadyan namung kanthi panliten sekedhap tumrap sipat-sipat profetik saka pitung kalasangka ing Wahyu pasal sanga, cetha kabukten bilih punika gadhah sipat-sipat kang sajajar kaliyan pitung pageblug pungkasan. Kabukane segel kapitu kalampahan ing sajroning sajarah nalika mangsa sih-rahmat meh katutup lan bebenduning Allah, kados dene dipunlambangaken déning pitung pageblug pungkasan, sampun arep katumpahaken.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an 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.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Nalika Kristus, minangka Singa saka taler Yehuda, “mbikak materai kang kapitu,” ana malaékat teka lan ngadeg ing altar, nggawa pedupaan emas; lan marang dhèwèké kaparingaké menyan akèh, supaya dipasrahaké bebarengan karo pandongané para suci kabèh ana ing altar emas kang ana ing ngarsané dhampar. Lan kukus menyan iku, kang minggah bebarengan karo pandongané para suci, munggah ing ngarsané Allah saka tangané malaékat mau.” Kawutahaning Roh Suci ing dina Pentakosta wis kadhisiki déning pandonga kang manunggal saka para pracaya kang padha nglumpuk ana ing Yerusalem.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
“Pamekaring kasalehan sejati ana ing antarané kita iku kabutuhan kita sing paling gedhé lan sing paling ndhesek tinimbang kabèh kabutuhan liyané. Ngupaya prakara iki kuduné dadi pakaryan kita sing kapisan. Kudu ana usaha sing temen-temen kanggo olèh berkahé Gusti, dudu merga Allah ora kersa maringi berkahé marang kita, nanging merga kita durung siyap nampani. Rama kita ing swarga luwih kersa maringi Roh Suci marang wong-wong kang nyuwun marang Panjenengané, katimbang para wong tuwa ing donya maringi peparing sing becik marang anak-anaké. Nanging dadi pakaryan kita, lumantar pangakon dosa, andhap-asor, pamratobat, lan pandonga kang temen-temen, kanggo netepi syarat-syarat kang ing kono Allah wis janji bakal maringi berkahé marang kita. Pamekaran rohani mung kena diarep-arep minangka wangsulan marang pandonga.” Selected Messages, buku 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Kabukane meterai kapitu ngenali panyegelan tumrap wong satus patang puluh papat ewu. Panyegelan iku diwiwiti lumantar pandonga, nanging ora mung déning kagiyatan pandonga waé, nanging déning sawijining pandonga kang mligi. Pandonga kang mligi iku katandhesaké ana ing kitab Daniel, kang mesthiné uga kitab Wahyu.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Yokanan ing Kitab Wahyu lan Daniel ing kitabé, nggambarake satus patang puluh papat èwu mau ing “wektu wekasan.” Ing “wektu wekasan” wong-wong sing bakal dadi para seksiné Allah sajroning peperanganing swarga kang kapisan bakal mènèhi paseksi marang pamecahe wangsit kang kabukak pas sadurungé wektu kasempataning sih-rahmat katutup. Iki dilambangaké minangka meterai kapitu ing ayat-ayat sing saiki kita rembug. Pandonga-pandonga sing teka marang malaékat kang nggawa “pedupaan emas” dilambangaké déning pandongané Daniel ing pasal sanga saka kitabé. Pandonga iku sawijining pandonga kang mirunggan, kang wis digarisaké déning Musa gegayutan karo wangsit “pitung wektu.” Pandonga iku kaping loro sipaté, lan Daniel nempatake konteks pandongané kang kaping loro mau ing istilah “ipat-ipat” lan “sumpah” saka Musa. Kitab Daniel lan Wahyu iku kitab sing padha, lan garis-garis wangsit sing padha ana ing kitab Daniel banjur diterusaké ing kitab Wahyu.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
Pandonga kang ndadèkaké tumuruning geni suci ing sajroning obahaning malaékat kang gagah prakosa saka Wahyu wolulas, iku ya pandongané Daniel bab “ping pitu.” Iku pandonga kang ndadèkaké malaékat Jibril tumedhak saka swarga kanggo nerangaké ramalan-ramalan marang Daniel. Ing pungkasan pandongané, kang nyakup rong puluh ayat kapisan saka Daniel sanga, Jibril tumedhak watara ing wektu kurban sore. Pandonga-pandonga kang minggah lan ditampa déning malaékat kang nggawa pedupaan emas iku, yaiku pandonga-pandonga kang munggah nalika srengéngé lagi surup, ing wayah soreing “jaman pungkasan.”
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Nalika aku isih ngandika, ndedonga, lan ngakoni dosaku lan dosa umatku, yaiku Israel, sarta ngaturaké panyuwunku ana ing ngarsané Pangeran Yehuwah, Gusti Allahku, tumrap gunung suci kagungané Allahku; iya, nalika aku isih ngandika sajroning pandonga, wong lanang yaiku Gabriel, kang wis dakdeleng ana ing wahyu ing wiwitan, miber kanthi rikat, nyentuh aku watara ing wektu kurban sore. Daniel 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Pandongané Daniel iku minangka pangaken dosa ora mung tumrap dosa-dosané dhéwé, nanging uga dosa-dosané umat Allah. Pandongané iku dadi cithak biru tumrap pandonga pamratobat kang ana gandhèng-cènèngé karo “pitu kaping” ing Imamat 26.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Lan wong-wong panjenengan kang isih kari bakal saya luntur marga saka kaluputane ana ing tanah para mungsuhe; lan uga marga saka kaluputane para leluhure, wong-wong mau bakal saya luntur bebarengan karo para leluhure mau. Manawa wong-wong mau padha ngakoni kaluputane dhewe lan kaluputane para leluhure, bebarengan karo panerakane kang wus ditindakaké marang Aku, lan yèn wong-wong mau uga wus lumaku nalisir marang Aku; lan yèn Aku uga wus lumaku nalisir marang wong-wong mau lan nggawa wong-wong mau mlebu ing tanah para mungsuhe; manawa atine kang ora tetak mau banjur diasoraké, lan wong-wong mau banjur nampani paukuman marga saka kaluputane: Mangka Aku bakal éling marang prejanjian-Ku karo Yakub, lan uga prejanjian-Ku karo Iskak, lan uga prejanjian-Ku karo Abraham bakal Dakélingi; lan Aku bakal éling marang tanah iku. Imamat 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Sawisé Musa nerangake paukuman sing kagandhèng karo “pitung kaping,” kang diarani déning panjenengané minangka “pasulayaning” “prasetyaning” Allah, banjur panjenengané netepake apa sing kudu ditindakaké déning umat Allah manawa lan nalika wong-wong mau dadi weruh yèn padha dadi batur tukon ana ing tanahé mungsuh, kaya Daniel. Wong-wong mau prelu, kaya sing katuduhaké déning Daniel, ngakoni dosa-dosané dhéwé, lan uga dosa-dosané para leluhuré.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Nalika pandonga tartamtu iki kaaturaké déning wong-wong kang katimbalan dadi satus patang puluh papat èwu, malaékat kang nggawa pedupaan emas bakal njupuk “pedupaan iku, lan” ngiseni “iku nganggo geni saka mesbèh, banjur mbuwangaké menyang bumi: lan tumuli ana swara-swara, gludhug-gludhug, kilat-kilat, lan lindhu.” Geni suci kang makili piwulang “kayektèn” kanthi kosok baliné piwulang palsu bab “geni”, kang diturunaké déning Amerika Sarékat lan Sétan saka swarga, kelakon ing wektu “lindhu” kang yaiku angger-angger Minggu.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Ing kitab Zakharia, kita dipunwartosi bilih Zerubabel netepaken dhasar lan watu pucuk padaleman suci wonten ing sajarah pambangunan malih padaleman suci lan Yerusalem sasampunipun wangsul saking pangawulan ingkang Daniel dados bagéyanipun.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Panjenengané banjur mangsuli lan ngandika marang aku, mangkéné: Iki pangandikané Pangéran marang Zerubabel: Dudu marga saka kakuwatan, utawa saka daya, nanging saka Roh-Ku, mangkono pangandikané Pangéran Gustining sarwa tumitah. He gunung gedhé, sapa kowé iki? Ana ing ngarsané Zerubabel kowé bakal dadi dhataran; lan dhèwèké bakal ngetokaké watu pucuké kalawan sora surak, pangucapé: Sih-rahmat, sih-rahmat tumrapé! Kajaba iku pangandikané Pangéran tumeka marang aku, mangkéné: Tangané Zerubabel wis ngedegaké dhasaré omah iki; tangané uga bakal ngrampungaké; lan kowé bakal sumurup yèn Pangéran Gustining sarwa tumitah wus ngutus aku marang kowé. Awit sapa ta sing ngremehaké dina kawitan kang cilik? Amarga wong-wong mau bakal bungah, lan bakal ndeleng tali timplang ana ing tangané Zerubabel bebarengan karo pitu iku; iku padha mripat-mripaté Pangéran, kang mriksani saindenging bumi. Zakharia 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerubabel ateges “turunaning Babil,” lan dados pralambang wartaning malaékat kapindho, kang nalika dipun-gabung kaliyan wartaning Panguwuh Tengah Wengi, nglantaraken dipun-tetepaken “pondhasi” ing gerakan wiwitan Adventisme. Zerubabel ugi nggambaraken pamulangane wartaning malaékat kapindho ing gerakan pungkasan Adventisme, ing gerakan Future for America, nalika “watu pucuk” dipun-pasangi.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Jagad padha bungah marga saka loro seksi sing wis dipatèni ana ing lebak balung-balung garing, ing dalan kang diarani “jalur raya super informasi.” Nalika loro seksi mau diuripaké manèh, jagad dadi wedi, lan swarga padha bungah. Zakhariah, kaya para nabi kabèh, lagi nandhani “wektu-wektu pungkasan” nalika umat Allah padha bungah. Zakhariah mènèhi pawartos marang kita yèn wong-wong mau padha bungah nalika wunguné manèh loro seksi mau, nalika padha ndeleng “pitu iku.” “Pitu iku” iku tembung Ibrani sing padha kang diterjemahaké dadi “pitung wektu” ing Imamat rong puluh enem. Gerakaning malaékat kapisan netepaké watu dhasar saka pitung wektu-né Musa, lan “bebener” iku uga kudu dadi watu pucak saka gerakaning malaékat katelu, senadyan wis ditampik ing taun 1863.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Nalika iku diakoni lan kaleksanan, sarta ditindakaké kanthi pandonga kaping pindho kang trep, geni kang satemené bakal kasurung menyang bumi, kaya déné nalika Pentakosta.
We will continue to address the opening of the seventh seal in the next article.
Kita bakal nerusake mbahas pambukaning segel kapitu ing artikel sabanjuré.