Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.
Islam tina sangsara kahiji jeung kadua dina Wahyu pasal salapan ngagambarkeun pangadilan anu ditimpakeun ka Roma. William Miller nyebut tarompét-tarompét éta, “pangadilan-pangadilan husus” anu ditimpakeun ka Roma, nanging Miller teu tiasa ningali Roma Modern, salaku pakumpulan tilu rupa anu mingpin dunya ka Armagedon. Uriah Smith ngaku yén tarompét-tarompét éta ngagambarkeun pangadilan Allah ka Roma, sarta yén tarompét kalima jeung kagenep (sangsara kahiji jeung kadua), nyaéta pangadilan-pangadilan ka garéja Katolik.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.
“Pikeun hiji pedaran ngeunaan tarompet ieu, urang bakal deui nyokot tina tulisan-tulisan Tuan Keith. Panulis ieu kalayan sajati nyebutkeun: ‘Ampir teu aya kasaluyuan anu sakitu saragana di antara para juru tafsir ngeunaan bagian séjén mana waé tina Apocalypse saperti dina hal nerapkeun tarompet kalima jeung kagenep, atawa bala kahiji jeung kadua, ka urang Saracen jeung Turki. Ieu kacida écésna nepi ka ampir teu bisa disalahhartikeun. Gantina ngan hiji atawa dua ayat anu nandaan masing-masingna, sakabéh bab kasalapan tina Wahyu, dina bagian-bagian anu sarua, dieusian ku pedaran ngeunaan duanana.”
“‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.
“‘Kakaisaran Rum merosot, saperti waktu eta naék, ku jalan panaklukan; ari urang Saracen jeung urang Turki jadi pakakas anu ku dinya hiji agama palsu jadi pecut pikeun hiji garéja nu murtad; ku sabab éta, gantina tarompét kalima jeung kagenep, saperti nu baheula, cukup ditandaan ku éta ngaran wungkul, maranéhna disebut cilaka-cilaka.” Uriah Smith, Daniel and Revelation, 495.
What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.
Nu henteu dipikawanoh ku Miller jeung Smith ngeunaan tarompet salaku panghukuman Allah kana Roma, nya éta yén panghukuman-panghukuman éta kajadian ku lantaran dipaksakeunana ibadah ka panonpoé. Dina taun 321, Konstantinus netepkeun hukum Minggu anu kahiji, sarta salapan taun ti harita anjeunna mindahkeun ibu kota ti kota Roma ka kota Konstantinopel, ku kituna ngamimitian prosés bubarna Kakaisaran Romawi. Dina Daniel pasal sabelas, Roma kapir kudu maréntah kalayan pangluhurna salila hiji “mangsa,” anu ngawakilan tilu ratus genep puluh taun, ti Patempuran Actium, dina taun 31 SM, nepi ka taun 330, nalika Konstantinus ngabagi karajaan éta jadi Kulon jeung Wétan.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Anjeunna bakal asup kalayan tengtrem nepi ka tempat-tempat anu pangsuburna di éta propinsi; sarta anjeunna bakal ngalakukeun anu can kungsi dipigawé ku karuhunna, boh ku karuhunna anu saméméhna; anjeunna bakal ngabagikeun ka maranéhna jarahan, rampasan, jeung kabeungharan: enya, anjeunna bakal ngarancang akalna ngalawan benteng-benteng anu kuat, nepi ka sawatara waktu. Daniel 11:24.
During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.
Salila tilu ratus genep puluh taun éta, Kakaisaran Romawi dina hakekatna teu kaéléhkeun, tapi sanggeus ibu kotana dipindahkeun ka Wétan, kamampuh pikeun maréntah kakaisaran anu sakitu gedéna henteu mungkin deui. Konstantinus narékahan pikeun ngajaga kakawasaan ku ngabagi karajaan éta ka antara tilu putrana, tapi éta ngan ukur beuki ngagancangkeun ruksakna kakaisaran baheula éta.
When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.
Nalika kapausan nyekel tahta bumi dina taun 538, dina Déwan Orleans katilu hiji hukum poé Minggu disahkeun. Ku kituna, dina taun 606, Mohammed ngamimitian palayanan kenabianana, sarta sacara simbolis ngagambarkeun tarompet anu bakal jadi naon anu ku para ahli sajarah diidéntifikasi minangka “cambuk pikeun hiji gareja anu murtad.” Sajarah kasangsaraan kahiji jeung kadua, anu dimimitian ku palayanan Mohammed dina taun 606, réngsé dina 22 Oktober 1844, nalika tarompet katujuh ditiup.
The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.
Cilaka anu kadua geus kaliwat; jeung, ieu, cilaka anu katilu datangna gancang. Jeung malaikat anu katujuh niup tarompet; sarta aya sora-sora anu tarik di sawarga, pokna, Karajaan-karajaan dunya ieu geus jadi Karajaan Gusti urang, jeung Karajaan Al-Masih-Na; sarta Mantenna bakal marentah salalanggengna. Wahyu 11:14, 15.
During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.
Salila mangsa sajarah dua Cilaka anu kahiji, Konstantinopel, ibu kota Rum di wétan, direbut dina taun 1453, jeung Rum kapausan di kulon dipaparinkeun tatu maotna dina taun 1798. “Cambuk hiji garéja murtad,” geus ngaruntuhkeun boh Rum sipil boh Rum agamis. Persatuan tilu rupa Rum Modern kacumponan dina hukum Minggu anu geura sumping di Amérika Sarikat.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Kaum Protestan di Amérika Sarikat bakal jadi nu pangheulana dina ngulinkeun leungeunna nyebrang jurang pikeun nyekel leungeun Spiritualisme; maranéhna bakal ngalegaan leungeunna ngalangkungan lebak jero pikeun silihcekel leungeun jeung kakawasaan Roma; jeung dina pangaruh ieu pakumpulan tilu rupa, nagara ieu bakal nuturkeun tapak-lampah Roma dina nginjak-injak hak nurani.” The Great Controversy, 588.
At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.
Dina mangsa éta, Islam tina Cilaka katilu bakal ngalaksanakeun pangadilan Allah ngalawan Roma Modéren ku sabab maksa ibadah poé Minggu, sakumaha Anjeunna geus ngalakukeun ka Roma kapir jeung Roma paus. Ka Roma kapir Anjeunna ngagunakeun opat tarompét anu kahiji pikeun mungkas pamaréntahan Romawi di ibu kota Roma kulon dina taun 476, sabab sanggeus taun 476, teu aya deui pangawasa kota éta anu turunan Romawi. Dina taun 1453 tarompét kalima, nyaéta Islam, ngeureunkeun pamaréntahan Romawi di Roma wétan. Dina taun 1798, pamaréntahan paus atas urut pamisahan sapuluh-bagian bangsa-bangsa Éropa dipungkas dina sajarah tarompét kagenep, nyaéta Islam. Ragragna karajaan sipil Roma, boh kulon boh wétan, jeung karajaan agama Roma, kajadian sanggeus dipaksakeunana ibadah kapir ka panonpoé.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Bangsa Amérika Sarikat geus jadi hiji bangsa anu dipaparin kaistiméwaan; tapi lamun maranéhna ngawatesan kabébasan agama, nyerahkeun Protestanisme, jeung méré pangrojong ka kapapaan, ukuran kasalahan maranéhna bakal pinuh, jeung ‘murtad nasional’ bakal kacatet dina kitab-kitab sawarga. Balukar tina ieu kamurtadan bakal jadi karuksakan nasional.” Review and Herald, 2 Méi 1893.
The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.
Panglarapan tilu-lapisan tina nubuat netepkeun ciri-ciri tina panggenepan ahir nubuat éta dumasar kana ciri-ciri dua panggenepan anu mimiti. Dina tanggal 11 Séptémber 2001, Cilaka anu katilu sumping kana sajarah. Eta sabenerna geus mimiti sumping dina tanggal 22 Oktober 1844, sabab Cilaka anu katilu téh tarompét katujuh, jeung tarompét éta mimiti disada dina mangsa éta. Tapi, sakumaha ka Israél baheula, Israél modéren milih murtad sarta ngabalukarkeun hiji mangsa ngumbara di padang gurun tibatan ngaréngsékeun pagawean. Ku kituna, mangsa panyégelan malaikat katilu jadi katarajang ku panundaan, nepi ka dimimitian deui dina tanggal 11 Séptémber 2001.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.
“Salila opat puluh taun, kateuercayaan, ngagerendeng, jeung pangberontakan geus ngahalangan Israél baheula tina asup ka tanah Kanaan. Dosa-dosa anu sarua geus ngalambatkeun asupna Israél modéren kana Kanaan sawarga. Dina duanana hal éta, jangji-jangji Allah lain anu salah. Nya éta kateuercayaan, kadunyaan, teu dikuduskeun, jeung paséa di antara umat anu ngaku milik Gusti anu geus nahan urang di ieu dunya dosa jeung kasedihan salila mangtaun-taun.” Selected Messages, buku 2, 69.
God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.
Allah henteu robah, sarta Mantenna ngahakiman nurutkeun kana caang anu aya. Israél modéren miboga caang anu leuwih loba batan Israél baheula, sarta ka urang geus dibéjakeun yén “dosa-dosa anu sarua geus ngalambatkeun asupna Israél modéren kana Kanaan sawarga.” Lamun Israél modéren ngan ukur dipertanggungjawabkeun kana caang anu jadi ukuran tanggung jawab Israél baheula, éta ogé geus cekap; nanging maranéhna miboga caang anu leuwih loba. Ku sabab éta, lamun “dosa-dosa anu sarua” anu nyababkeun “Israél baheula” ngumbara di padang gurun salila “opat puluh taun,” mangka lain ngan Israél modéren anu dibuang ka “padang gurun” dina pambrontakan taun 1863, tapi maranéhna ogé, kalayan sarua pasti, geus ditangtukeun pikeun maot di dinya. “Dosa-dosa” maranéhna geus ngalambatkeun padamelan malaikat katilu nepi ka ayeuna.
“Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.
“Ceuk malaikat, ‘Malaikat katilu keur meungkeut, atawa méré segel ka maranéhna dina beungkeutan-beungkeutan pikeun lumbung sawarga.’ Rombongan leutik ieu katingalina pinuh ku kahariwang, saolah-olah maranéhna geus ngaliwatan rupa-rupa cobaan jeung papaséa anu beurat. Jeung katingalina saolah-olah panonpoé kakara mucunghul ti tukangeun mega tuluy nyaangan rarayna, nepi ka maranéhna katingali unggul, saolah-olah kameunangan maranéhna geus ampir kahontal.” Early Writings, 88.
The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.
Dosa-dosa anu sami anu ngusir Israél baheula nepi ka paéh di padang gurun geus ngalambatkeun pagawean malaikat katilu anu sumping dina 22 Oktober 1844.
“After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.
“Sanggeus Yesus muka panto tempat anu pangsucina, cahaya Sabat katembong, sarta umat Allah diuji, sakumaha barudak Israil baheula diuji, pikeun ningali naha maranéhna rék ngajaga hukum Allah. Kuring ningali malaikat katilu nunjuk ka luhur, mintonkeun ka nu kuciwa jalan ka tempat anu pangsucina di Bait Suci sawarga. Nalika maranéhna ku iman asup ka tempat anu pangsucina, maranéhna manggihan Yesus, sarta harepan jeung kabungahan mucunghul deui anyar. Kuring ningali maranéhna nenjo ka tukang, nalungtik deui mangsa katukang, ti mimiti pangwawaran ngeunaan datangna Yesus anu kadua, terus ngaliwatan pangalaman maranéhna nepi ka kaliwatna waktu dina taun 1844. Maranéhna ningali yén kuciwa maranéhna geus dijelaskeun, sarta kabungahan jeung kayakinan deui ngahirupkeun maranéhna. Malaikat katilu geus nyaangan mangsa katukang, mangsa kiwari, jeung mangsa nu bakal datang, sarta maranéhna nyaho yén saéstuna Allah geus nungtun maranéhna ku pituduh-Na anu pinuh ku rusiah.” Early Writings, 254.
The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.
Malaikat katilu teh nya eta malaikat nu nyegel, sarta anjeunna sumping dina 22 Oktober 1844, nanging padamelanana kaulur ku dosa-dosa anu sarua anu nyababkeun Israil baheula paéh di padang gurun. Kaaluran anu disababkeun ku pambarontakan taun 1863, nya éta ngalaurkeun padamelan malaikat katilu, ku sabab kitu panyegelan geus kahalangan sarta kaulur leuwih ti saratus taun.
“[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“[Bilangan 32:6–15, dikutip.] Gusti Allah téh Allah anu sirik, tapi Mantenna sabar nahan dosa-dosa jeung palanggaran-palanggaran umat-Na dina ieu generasi. Lamun umat Allah leumpang dina piwuruk-Na, pagawéan Allah tangtu geus maju, amanat-amanat bebeneran tangtu geus dibabawa ka sakumna jalma anu maratuh di beungeut saalam dunya. Lamun umat Allah percaya ka Mantenna sarta ngalakonan pangandika-Na, lamun maranéhna ngajaga parentah-parentah-Na, malaikat éta moal datang ngapung ngaliwatan langit mawa amanat ka opat malaikat anu rék ngaleupaskeun angin-angin supaya niup ka bumi bari sasauran, Tahan, tahan opat angin éta supaya ulah niup ka bumi nepi ka Kami geus méré materai ka abdi-abdi Allah dina tarangna. Tapi ku sabab umat téh henteu taat, henteu ngahaturkeun sukur, henteu suci, saperti Israil baheula, mangsa dipanjangkeun sangkan sakumna jalma bisa ngadangu amanat panungtungan ngeunaan rahmat anu diwawarkeun ku sora tarik. Pagawéan Gusti geus kahalangan, mangsa pemateraian katunda. Loba anu can ngadangu bebeneran. Tapi Gusti bakal méré kasempetan ka maranéhna pikeun ngadangu jeung tobat, sarta pagawéan Allah anu agung bakal terus maju.” Manuscript Releases, jilid 15, 292.
On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.
Dina tanggal 11 Séptémber 2001 malaikat katilu sumping deui, sarta mangsa panyégélan anu geus ditunda ti saprak pemberontakan taun 1863, dimimitian deui. Eta téh mangrupa datangna Islam tina Kasangsaraan katilu, anu ogé tarompet katujuh nu nandaan awal mangsa panyégélan. Mangsa panyégélan dimimitian ku datangna malaikat katilu dina tanggal 22 Oktober 1844, nalika tarompet katujuh mimiti disada, tapi tarompet éta kahalangan sarta katunda.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Malaikat anu ku sim kuring katénjo nangtung di luhur laut jeung di luhur bumi, ngangkat leungeunna ka sawarga, tuluy sumpah demi Anjeunna anu hirup salalanggengna, anu nyiptakeun sawarga jeung sagala anu aya di jerona, jeung bumi jeung sagala anu aya di jerona, jeung laut jeung sagala anu aya di jerona, yén moal aya deui waktos; tapi dina mangsa sora malaikat katujuh, nalika anjeunna mimiti niup tarompétna, rusiah Allah bakal diréngsékeun, sakumaha anu geus dinyatakeun ku Anjeunna ka para abdina, nya éta para nabi. Wahyu 10:5–7.
The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.
“sora” malaikat katujuh téh, nya éta sora malaikat dina Wahyu pasal dalapan welas, anu turun nalika gedong-gedong badag di Kota New York diruntuhkeun.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Sarta sanggeus ieu perkara, kuring ningali malaikat séjén turun ti sawarga, miboga kakawasaan anu agung; sarta bumi jadi caang ku kamulyaanana. Jeung anjeunna ngagero kalawan tarik ku sora anu kuat, pokna, Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicingna roh-roh jahat, jeung pangreureuhan unggal roh najis, jeung kurungan unggal manuk anu najis tur pikageuleuheun. Sabab sakumna bangsa geus nginum tina anggur murka tina cabulna, jeung raja-raja di bumi geus ngalakukeun cabul jeung dirina, sarta padagang-padagang di bumi geus jadi beunghar ku limpahna kamewahanana. Wahyu 18:1–3.
The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.
“sora” malaikat anu kawasa anu turun, maréntahkeun para malaikat supaya nahan opat angin, anu digambarkeun minangka “kuda ngamuk” nu hayang ngabébaskeun diri sarta mawa pati jeung karuksakan dina jalanna.
“The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.
“Malaikat-malaikat Allah ngalakonan pangersa-Na, nahan angin-angin bumi, sangkan angin-angin éta ulah niup ka bumi, atawa ka laut, atawa ka hiji tangkal ogé, nepi ka hamba-hamba Allah dipaparin tanda segel dina tarang maranéhna. Malaikat anu perkasa katingali naék ti wetan (atawa tempat panonpoé medal). Ieu malaikat anu pangperkasa ieu nyepeng dina leungeunna segel ti Allah anu hirup, atawa ti Anjeunna anu nyalira sanggup maparin hirup, anu tiasa nulis dina tarang éta tanda atawa prasasti, ka saha bakal dipaparinkeun kalanggengan, hirup langgeng. Ieu téh sora malaikat anu pangluhurna ieu anu miboga kawenangan pikeun maréntah ka opat malaikat supaya nahan opat angin éta nepi ka padamelan ieu réngsé, jeung nepi ka anjeunna maparin parentah pikeun ngaleupaskeunana.” Testimonies to Ministers, 445.
The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.
Malaikat nu maréntahkeun ka opat malaikat supaya nahan angin-angin éta, nyaéta malaikat dina Wahyu pasal dalapan welas anu nyaangan bumi ku kamulyaan-Na, sarta “sorana anu tarik” téh sora malaikat katujuh.
“And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.
“Jeung bet endah pisan gambaran anu dipidangkeun dina Wahyu 7 pikeun dipikiran, pikeun panglipur, jeung pikeun pangjurung ka urang! Opat malaikat diparentahkeun pikeun ngalaksanakeun hiji pagawean di bumi. Tapi Hiji, anu geus meuli dunya ku masrahkeun diri-Na sorangan jadi tebusanana, miboga sawatara jalma pilihan. Saha maranéhna? Nyaéta jalma-jalma anu ngajaga sakabéh parentah-parentah Allah sarta ngabogaan iman ka Yesus.
“John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).
Perhatian Yohanes dialihkeun ka hiji pamandangan séjén: “Tuluy kuring ningali malaikat séjén naék ti wetan, mawa meterai Allah nu hirup” (Wahyu 7:2). Saha ieu? Ieu teh Malaikat perjangjian. Anjeunna sumping ti panonpoé medal. Anjeunna teh Fajar ti luhur. Anjeunna teh Caang dunya. “Dina Anjeunna aya hirup; jeung hirup éta nya éta caang manusa” (Yohanes 1:4). Ieu teh Anjeunna nu dipedar ku Yesaya: “Sabab keur urang geus dibabarkeun saurang Anak, keur urang geus dipaparinkeun saurang Putra; jeung pamaréntahan bakal aya dina taktak-Na; sarta ngaran-Na bakal disebut Endah, Panaséhat, Allah Nu Kawasa, Rama Nu Langgeng, Raja Damai” (Yesaya 9:6). Anjeunna ngagero, minangka Hiji anu miboga kakawasaan leuwih luhur tibatan pasukan malaikat di sawarga, “anu dipasihan kuasa pikeun ngaruksak bumi jeung laut,” bari ngandika, “Ulah ngaruksak bumi, atawa laut, atawa tatangkalan, nepi ka kami geus méré meterai kana tarang para abdi Allah urang” (Wahyu 7:2, 3).
“Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.
“Di dieu nu ilahi jeung nu manusa ngahiji. Parentah dipasrahkeun ka opat malaikat supaya nahan opat angin nepi ka maranéhna nampi panggero-Na. Bacalah sakabéh éta pasal. Sora panyaur, ‘Ulah ngaruksak,’ diucapkeun ku Nu Mulangkeun deui, ku Nu Murbéngredam.”
“Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.
“Hukuman jeung murka kudu ditahan heula ngan sakedapan nepi ka hiji pagawean tangtu rengse dipigawe. Talatah, talatah panungtungan ngeunaan panggeuing jeung rahmat, geus kaganggu dina ngalaksanakeun pagaweanana ku kanyaah egois kana artos, kanyaah egois kana kanyamanan, jeung ku teu pantesna manusa pikeun ngalakukeun hiji pagawean anu kudu dipigawé. Malaikat anu baris nyaangan bumi ku kamulyaan-Na geus ngadagoan sarana-sarana manusa anu ku maranéhna cahaya sawarga bisa caang, sarta ku kituna maranéhna gawé bareng pikeun nepikeun, dina pentingna anu suci tur khidmat, talatah anu bakal nangtukeun takdir dunya.” Manuscript Releases, volume 15, 222.
The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.
Malaikat katilu, nyaéta Kristus, ogé mangrupa malaikat nu méré meterai anu sumping dina tanggal 22 Oktober 1844, nanging ku sabab teu nurutna umat Allah, padamelan Anjeunna pikeun méré meterai ka saratus opat puluh opat rébu parantos katunda nepi ka 11 Séptémber 2001. Tuluy Islam tina Balahi katilu ngaruntuhkeun gedong-gedong agung di New York, sarta prosés pangeureunan ku meterai mimiti lumangsung. Dina éta mangsa bangsa-bangsa jadi “ambek, tapi tetep ditahan”. Sora anu kahiji dina Wahyu pasal dalapan welas téh nyaéta sora anu maréntahkeun ka opat malaikat supaya nahan, salila umat Allah keur dipasihan meterai.
Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.
Yesus salawasna ngagambarkeun ahir ku awal, sarta dina tanggal 26 Pébruari 1993, Islam tina Balai katilu ngabeledugkeun bom treuk di garasi parkir bawah taneuh Menara Kalér World Trade Center. Ledakan éta nyababkeun karuksakan anu gedé kana éta gedong, maéhan genep urang sarta nganyenyeri leuwih ti sarébu jalma séjén. Sanajan serangan éta henteu ngaruntuhkeun éta menara-menara, éta mangrupa hiji kalakuan térorisme anu penting di taneuh Amérika Sarikat sarta ngabayangkeun heula kajadian-kajadian 11 Séptémber 2001.
The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.
Wanci pamatrian mimiti dina 11 Séptémber 2001, tapi éta ngawengku hiji panggeuing dalapan taun saméméhna. Serangan Islam ka Israél dina 7 Oktober 2023 mangrupa panggeuing ngeunaan tungtungna wanci pamatrian. Ciri-ciri nubuat tina Cilaka anu katilu geus ditetepkeun babarengan jeung ciri-ciri nubuat tina dua Cilaka anu kahiji. Dina ayat-ayat bubuka tina pasal kasalapan dina Wahyu, pamatrian ka saratus opat puluh opat rébu digambarkeun.
We will consider that subject in the next article.
Urang bakal mertimbangkeun éta poko dina artikel salajengna.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Upama kajadian-kajadian saperti kieu baris datang, panghukuman anu kacida dahsyatna ka hiji dunya anu salah, di mana pangungsian keur umat Allah? Kumaha maranéhna bakal dipiara nepi ka amarah éta kaliwat? Yohanes ningali unsur-unsur alam—lini, ribut, jeung pasalia pamadegan pulitik—digambarkeun keur dicekel ku opat malaikat. Angin-angin ieu aya dina kakawasaan nepi ka Allah maparin pangandika sangkan dileupaskeun. Di dinya aya kasalametan garéja Allah. Malaikat-malaikat Allah ngalaksanakeun parentah Mantenna, nahan angin-angin bumi, sangkan angin-angin éta ulah niup ka bumi, atawa ka laut, atawa kana tatangkalan naon baé, nepi ka abdi-abdi Allah geus disegel dina tarang maranéhna. Malaikat anu perkasa katingali naék ti wetan (atawa ti tempat panonpoé medal). Malaikat anu pangperkasa ieu nyepeng dina leungeunna meterai Allah anu hirup, atawa milik Anjeunna anu ngan hiji-hijina sanggup maparin hirup, anu tiasa nulis dina tarang éta tanda atawa inskripsi, ka saha bakal dipaparinkeun kalanggengan, hirup langgeng. Ieu téh sora malaikat anu pangluhurna ieu anu miboga kawasa pikeun maréntah ka opat malaikat sangkan nahan opat angin nepi ka pagawéan ieu rengsé, jeung nepi ka anjeunna maparin panggero pikeun ngaleupaskeunana.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Jalma-jalma anu ngéléhkeun dunya, daging, jeung Iblis, bakal jadi jalma-jalma anu dipaparin kahadean, anu bakal narima meterai Allah anu hirup. Jalma-jalma anu leungeunna teu beresih, anu haténa teu murni, moal boga meterai Allah anu hirup. Jalma-jalma anu keur ngarancang dosa sarta ngalampahkeunana bakal kaliwatan. Ngan jalma-jalma anu, dina sikepna di payuneun Allah, nyekel kalungguhan saperti jalma-jalma anu keur tobat sarta ngaku dosa-dosana dina Poé Pangruwatan anti-tipikal anu agung, anu bakal diakuan jeung ditandaan pantes kana panangtayungan Allah. Ngaran-ngaran jalma anu pageuh neuteup, ngadagoan, jeung ngawas-ngawas kana nembonganana Jurusalametna—kalawan leuwih sumanget jeung leuwih ngarep-ngarep tibatan maranéhna anu ngadagoan isuk—bakal diitung jeung jalma-jalma anu disegel. Jalma-jalma anu, sanajan sakabéh caangna bebeneran keur nyirat ka jiwana, saéstuna kudu boga pagawéan anu saluyu jeung iman anu geus diaku ku maranéhna, tapi kabujuk ku dosa, ngadegkeun brahala dina haténa, ngaruksak jiwana di payuneun Allah, sarta najiskeun jalma-jalma anu ngahiji jeung maranéhna dina dosa, ngaranna bakal dihapus tina kitab kahirupan, sarta bakal ditinggalkeun dina poékna peuting satengah peuting, teu boga minyak dina bejana-bejana maranéhna jeung lampuna. ‘Ka aranjeun anu sieun ka ngaran Kami, Panonpoé Kabeneran bakal bijil kalayan panyageur dina jangjang-Na.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Pamaputan ieu para abdi Allah téh sarua jeung anu geus dipintonkeun ka Yéheskiel dina titingalian. Yohanes ogé kungsi jadi saksi kana ieu panyingkepan anu kacida ngagegerkeunana. Anjeunna ningali laut jeung ombakna ngaguruh, sarta hate jalma-jalma leuleus ku kasieun. Anjeunna nenjo bumi oyag, jeung gunung-gunung diangkut ka tengah laut (anu saéstuna keur lumangsung), cai na ngaguruh jeung ngagalura, sarta gunung-gunung ngageter ku ngagedurna éta cai. Ka anjeunna dipintonkeun pageblug, panyakit sampar, kalaparan, jeung pati ngalaksanakeun pancénna anu pikageuleuheun.” Testimonies to Ministers, 445.