At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Dina waktu ahir dina taun 1798, amanat nubuat ngeunaan walungan Ulai dina Daniel bab dalapan jeung salapan dibuka segélna, sarta William Miller dihudangkeun dina sumanget jeung kakawasaan Élia pikeun ngumumkeun geus deukeutna pangadilan Allah.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“Ka William Miller sareng sasama pagawéna dipasihkeun tugas pikeun ngawawarkeun panggeuing éta di Amérika. Nagara ieu jadi puseur gerakan Advent anu agung. Di dieu nubuat ngeunaan amanat malaikat kahiji ngahontal kacumponan anu panglangsungna. Tulisan-tulisan Miller sareng rerencanganna dibawa ka nagri-nagri anu jauh. Di mana waé para misionaris geus nembus ka sakuliah dunya, ka dinya dikirim béja kabagjaan ngeunaan mulihna Kristus anu enggal. Ka mana-mana sumebar amanat injil anu langgeng, ‘Sieun ka Allah, sareng mulyakeun Anjeunna; sabab geus datang jam pangadilan-Na.’” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Dina mangsa panungtungan dina taun 1989, amanat nubuat ngeunaan walungan Hiddekel dina Daniel pasal sapuluh nepi ka dua welas dibuka segelna, sarta Future for America dihudangkeun dina roh jeung kakawasaan Elia pikeun ngumumkeun deukeutna pangadilan Allah.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Kaum Millerit ngumumkeun dibukana pangadilan, jeung Future for America ngumumkeun ditutupna pangadilan. Kerangka nubuat kaum Millerit nyaéta dua kakawasaan anu ngadesolasi, nya éta paganisme, tuluy diteruskeun ku kapapaan. Ari kerangka nubuat Future for America nyaéta tilu kakawasaan anu ngadesolasi, nya éta paganisme, tuluy diteruskeun ku kapapaan, lajeng diteruskeun ku Protestanisme anu murtad.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Kaum Millerit mimiti minangka urang Filadelfia, tuluy ngalih jadi urang Laodikea. Future for America mimiti minangka urang Laodikea, tuluy ngalih jadi urang Filadelfia. Pangalihan ti Filadelfia ka Laodikea pikeun kaum Millerit téh aya patalina jeung pupusna Elia sarta pesenna ngeunaan sumpah Musa. Ari pangalihan Future for America téh aya patalina jeung pupusna sarta hudang deui Elia jeung Musa dina Wahyu pasal sabelas.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Dina muka pangadilan dina taun 1844, kaum Millerite geus ngalaksanakeun pagawean Élia di Gunung Karmel. Dina panutupan pangadilan, dina hukum Minggu, gerakan Future for America bakal geus ngalaksanakeun pagawean Élia di Gunung Karmel. Dina sajarah Millerite, tilu titinggal jalan tina nubuat genep puluh lima taun anu diidéntifikasi dina Yesaya pasal tujuh, ayat dalapan, diulang nalika dua bangsa dihijikeun jadi hiji bangsa pikeun ngadegkeun tanduk Protestan tina sato galak bumi dina Wahyu tilu welas. Dina sajarah Future for America, tilu titinggal jalan tina genep puluh lima taun anu sarua diulang nalika dua bangsa ngahiji pikeun ngawangun tanduk Republicanism anu nyarita siga naga.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Anu kahiji tina tilu tanda jalan éta dina sajarah nubuat Future for America nyaéta waktos ahir dina taun 1989. Anu kadua nyaéta 11 Séptémber 2001, sarta anu katilu bakal jadi hukum poé Minggu anu baris geura datang. Dina sajarah Millerite, runtuyan tanda jalan anu diidéntifikasi dina Yesaya tujuh dibalikeun tina runtuyan tanda jalan dina sajarah Yesaya. Dina sajarah Future for America, runtuyan éta sajajar jeung rujukan kahiji ngeunaan genep puluh lima taun, sanajan dina tungtungna geus euweuh deui unsur waktu. Ti saprak 22 Oktober 1844, sagala panerapan waktu nubuat téh mangrupa tipu daya Sétan.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Pangabeneran profétis pikeun pageuh nyekel runtuyan tilu tetengger sakumaha ditepikeun dina Yesaya tujuh, sabalikna tina runtuyan anu dibalik dina sajarah Millerite, sabagian dumasar kana aturan panyebutan kahiji. Runtuyan genep puluh lima taun téh mimiti disebatkeun dina Yesaya tujuh, sarta sanajan unsur waktu genep puluh lima taun éta geus henteu aya deui, nalika panggenepan pamungkas tina sajarah profétis anu dilambangkeun ku taun-taun éta kajadian dina gerakan di ahir, tilu tetengger éta tetep kénéh diidéntifikasi, sarta maranéhna nahan runtuyan sakumaha dina sajarah Yesaya.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Alesan kadua pikeun nahan tatanan munggaran tina waymarks nyaéta patalina sajarah Millerite dina waktos genep puluh lima taun éta kaeusi, sarta kontinuitas anu dipiboga ku gerakan Millerite jeung gerakan Future for America. Sajarah Millerite téh mangrupa awal, jeung Future for America téh mangrupa ahir.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Gerakan kaum Millerite réngsé dina taun 1863, nalika garéja Seventh-day Adventist anu diadegkeun sacara sah mimiti aya. Dina waktos éta utusan Élia anu parantos sumping dina waktos ahir dina taun 1798, nalika tetenjoan ngeunaan walungan Ulai dibuka segelna, dibisukan sarta disegelkeun. Dina taun 1989, dina waktos ahir, nalika tetenjoan ngeunaan walungan Hiddekel dibuka segelna, utusan Élia mulih deui.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Alesan katilu pikeun ngajaga runtuyan aslina tina waymarks kapanggih dina garis nubuatan anu nyangkem sato galak bumi jeung dua tandukna. Dina sajarah Millerite, dua bangsa dihijikeun pikeun ngabentuk tanduk Protestantisme. Dina sajarah Future for America, dua tanduk Protestantisme murtad jeung Republikanisme murtad bakal dihijikeun pikeun ngabentuk hiji bangsa anu mangrupa “image of,” sarta ogé mangrupa “image to” sato galak éta. Dua bangsa anu ngahiji dina sajarah panungtungan pikeun ngabentuk hiji tanduk tunggal garéja jeung nagara, ngahontal kacumponan éta dina hukum Minggu.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Nalika gambaran sato galak éta geus mekar sapinuhna, kacindekan tina éta dibuktikeun ku kamampuhna pikeun ngaluarkeun hukum Minggu. Mekarna gambaran éta mangrupa hiji prosés dina jangka waktu, tapi tanda sato galak téh mangrupa hiji titik dina waktu. Waktu pikeun mekarkeun gambaran éta dilambangkeun ku opat puluh genep taun nalika Bait Allah diadegkeun ti 1798 nepi ka 1844. Tanduk Républikan ngadegkeun hiji bait agama-politik salila mangsa nalika gambaran sato galak keur dimekarkeun.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Pamekaran gambaran sato galak téh sacara nubuatan mimiti dina tanggal 11 Séptémber 2001. Krisis éta nandaan datangna Patriot Act, anu nandaan robahna hukum Konstitusional tina asas hukum Inggris kana asas hukum Romawi. Hukum Inggris dumasar kana prinsip yén hiji jalma téh teu salah nepi ka kabuktian salah, ari hukum Romawi dumasar kana prinsip yén hiji jalma téh salah nepi ka kabuktian teu salah.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Bait suku pulitik anu diadegkeun ti tanggal 11 Séptémber 2001 nepi ka hukum Minggu, ogé digambarkeun ku kabentukna gambar sato galak. Waktu nubuatan geus henteu lumaku deui, ku sabab éta opat puluh genep taun nalika tanduk Protestantisme ngadegkeun bait rohani, ngagambarkeun hiji mangsa, lain hiji titik dina waktu, nalika tanduk Republicanisme ngadegkeun bait agami-pulitikna.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Tilu alesan utama pikeun nerapkeun runtuyan anu sarua tina tilu waymark tina genep puluh lima taun anu diwakilan dina Yesaya tujuh nyaéta; kahiji, aturan panyebutan anu kahiji; 742 SM, 723 SM, jeung 677 SM, jadi salapan welas taun dituturkeun ku opat puluh genep taun. Ieu sabalikna dina sajarah Millerite; 1798, 1844, jeung 1863, jadi opat puluh genep taun dituturkeun ku salapan welas taun.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Alasan anu kadua nyaéta kontinuitas amanat ngeunaan kalungguhan jeung karya Elia. Elia sumping dina waktu ahir dina taun 1798, nalika kitab Daniel dibuka segelna (Daniel 8:14), tuluy sumping kana kontes di Gunung Karmel ti taun 1840 nepi ka 1844, sarta satuluyna manehna disegel deui ku teologi adat jeung tradisi dina taun 1863. Elia sumping deui dina waktu ahir dina taun 1989, nalika kitab Daniel dibuka segelna. Sacara profétis manehna ngalalana nepi ka 11 Séptémber 2001, tempat kontes Gunung Karmel dimimitian, ngan ukur pikeun dipungkas dina hukum Minggu anu baris geura datang. Kontinuitas kalungguhan jeung karya Elia ngadukung runtuyan waymarks anu diidéntifikasi dina Yesaya tujuh.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Konteks dua tanduk sato bumi nunjukkeun yén duanana tanduk téh ngalakonan transisi tina dua kakawasaan jadi hiji, hiji dina awal jeung hiji deui dina ahir karajaan kagenep tina nubuat Alkitab. Nalika dua iteuk boh dina awal boh dina ahir dihijikeun jeung dirangkeup jadi hiji bangsa, éta dilambangkeun minangka ngadegkeun boh hiji Bait Suci rohani dina awal, boh hiji Bait Suci rohani religius-politis dina ahir. Bait Suci palsu téh mangrupa gambar tina Bait Suci kapapaan, tempat paus linggih dina Bait Allah bari ngaku dirina sorangan téh Allah.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Nalika Amérika Sarikat nyarita sakumaha naga dina hukum Minggu, éta bakal ngalaksanakeun pisan éta gambaran, sabab éta bakal geus ngadegkeun hiji bait palsu anu di jerona garéja jeung nagara dihijikeun jadi hiji iteuk, sarta garéja bakal nyekel kadali dina éta hubungan.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Dina Yesaya tujuh, nabi Yesaya nyandak putrana pikeun nepikeun amanat ka Raja Ahas di sisi saluran cai tina balong luhur, deukeut tegalan tukang nyeuseuh lawon.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Geus saur PANGERAN ka Yesaya, “Ayeuna geura indit nepungan Ahas, maneh jeung Sear-Yasub, anak maneh, di tungtung saluran balong luhur, di sisi jalan ka kebon tukang ngaput lawon.” Yesaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Kecap “shearjashub” hartina “sésa bakal mulang.” Sésa tina gerakan awal kaum Millerit mulang deui dina gerakan Future for America dina taun 1989. Yesaya jeung putrana ngagambarkeun hiji awal jeung hiji ahir, ngaliwatan hubungan maranéhna minangka bapa jeung anak. Maranéhna nepikeun sumanget Élia anu kudu malikkeun hate para bapa ka barudak, jeung hate barudak ka para bapa. Yesaya keur ngumumkeun hiji amanat Élia ka raja jahat Ahaz. Di antara kalakuan-kalakuan jahat séjénna, Ahaz dipikawanoh lantaran nutup palayanan Bait Suci sarta ngadegkeun tiruan hiji kuil Asyur pikeun ngagantikeunana.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Ahaz yuswana dua puluh taun basa anjeunna mimiti marentah, sarta anjeunna marentah genep welas taun di Yerusalem; anjeunna henteu ngalakonan naon anu bener dina paningal PANGERAN Allahna, sakumaha Daud karuhunna. Sabalikna, anjeunna leumpang dina jalan raja-raja Israél, malah anakna sorangan dijadikeun ngaliwatan seuneu, nurutkeun kalakuan-kalakuan keji bangsa-bangsa kapir anu ku PANGERAN geus diusir ti hareupeun urang Israél. Anjeunna oge nyanggakeun kurban jeung ngaduruk menyan di tempat-tempat luhur, di pasir-pasir, jeung handapeun unggal tangkal anu héjo. Tuluy Résin raja Aram jeung Péka bin Remalya, raja Israél, naék ka Yerusalem pikeun perang; maranéhna ngepung Ahaz, tapi henteu sanggup ngéléhkeun anjeunna. Dina mangsa éta Résin raja Aram ngarebut deui Élath pikeun Aram, sarta ngusir urang Yuda ti Élath; tuluy urang Aram sumping ka Élath sarta cicing di dinya nepi ka poe ieu. Ku sabab kitu Ahaz ngutus utusan-utusan ka Tiglat-Pilésar, raja Asyur, pokna, “Kami abdi anjeun jeung putra anjeun; mangga sumping sarta salametkeun kami tina panangan raja Aram jeung tina panangan raja Israél, anu bangkit ngalawan kami.” Ahaz tuluy nyokot pérak jeung emas anu kapanggih di Bait PANGERAN jeung dina papendeman karaton raja, sarta ngirimkeunana jadi hadiah ka raja Asyur. Jeung raja Asyur ngadangu ka anjeunna, sabab raja Asyur naék ngalawan Damsik, nyandak éta kota, ngagiring pangeusina kana panangkaran ka Kir, sarta maéhan Résin. Sanggeus éta raja Ahaz indit ka Damsik pikeun patepang jeung Tiglat-Pilésar, raja Asyur, sarta anjeunna ningali hiji altar anu aya di Damsik; tuluy raja Ahaz ngirim ka Imam Uriya wangun altar éta jeung gambarna, nurutkeun sakabéh rarancang pakaryanana. Ku kituna Imam Uriya ngadegkeun hiji altar nurutkeun sagala anu dikirimkeun ku raja Ahaz ti Damsik; kitu Imam Uriya nyieunna saméméh raja Ahaz mulang ti Damsik. Jeung nalika raja geus mulang ti Damsik, raja ningali altar éta; tuluy raja ngadeukeutan altar éta sarta ngurban di dinya. Anjeunna ngaduruk kurban beuleumanana jeung kurban kadaharanana, ngocorkeun kurban inumanana, sarta nyipratan getih kurban karukunanana kana altar éta. Altar tambaga anu aya di hareupeun PANGERAN oge dipindahkeunana ti hareupeun Bait, ti antara altar jeung Bait PANGERAN, tuluy ditempatkeunana di beulah kalér altar éta. Raja Ahaz maréntah ka Imam Uriya, pokna, “Dina altar anu gedé, duruk kurban beuleuman isuk-isuk jeung kurban kadaharan sore, kurban beuleuman raja jeung kurban kadaharanana, kitu deui kurban beuleuman sakumna rahayat nagri, jeung kurban kadaharan maranéhna, jeung kurban inuman maranéhna; sarta cipratkeun kana éta sakabéh getih kurban beuleuman jeung sakabéh getih kurban sembelihan; ari altar tambaga, éta bakal jadi pikeun kami nanyakeun pituduh.” Kitu anu dipigawé ku Imam Uriya, nurutkeun sagala anu diparéntahkeun ku raja Ahaz. Raja Ahaz oge motong pinggiran dasar-dasar éta, nyabut bejana-bejana cai ti luhureunana; sarta nurunkeun “laut” tina luhur sapi-sapi tambaga anu aya di handapeunana, tuluy nempatkeunana dina lanté batu. Jeung serambi pikeun Sabat anu geus diwangun di Bait, kitu deui lawang asup raja ti luar, dirobahna jauh ti Bait PANGERAN ku sabab raja Asyur. 2 Raja-raja 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Raja Asyur ngawakilan raja kalér, anu mangrupa lambang kapapaan. Raja jahat Ahas nyaéta pamingpin literal Yuda, nagri mulya literal. Nalika Yesaya jeung putrana papanggih jeung anjeunna di saluran cai balong luhur deukeut kebon tukang ngabersihan lawon, mawa amanat yén bakal aya sésa anu mulang, raja jahat éta keur aya dina krisis perang sipil antara kalér jeung kidul. Dina krisis éta, anjeunna nolak amanat anu dipasihkeun ku Allah ngaliwatan nabi Yesaya, sarta milarian panyalindungan ka raja literal ti kalér.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Kaayaan dina Yesaya tujuh ngagambarkeun saurang pamingpin ti tanah mulya rohani anu neangan pakumpulan ka kapapaan dina mangsa perang sipil, lain ngadeukeutan ka Allah. Pambalikan Ahaz ngalawan Allah digambarkeun ku datangna anjeunna ka raja kalér sarta nyieun pola bait allahna raja kalér, tuluy ngirimkeun pola bait éta ka imam agung di Yerusalem, anu saterusna ngadegkeun salinan tina bait palsu éta di palataran suci tempat pangsucian Allah. Raja jahat Ahaz ngawakilan nagara, sedengkeun gawé babarengan imam agung ngawakilan paduan antara garéja jeung nagara.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Pambalikan harfiah éta ngalambangkeun pambalikan pamingpin nagri kamulyaan rohani anu ngadobel tata ibadah kapausan (raja ti kalér) sarta nutup ibadah sajati ka Bait Allah Allah. Pambalikan Ahaz ngalambangkeun kapamingpinan Amérika Sarikat, anu ngadegkeun hiji bait palsu di nagri kamulyaan, anu mangrupa salinan ti bait raja ti kalér.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Kaayaan profétis dina Yesaya tujuh ngagambarkeun awal genep puluh lima taun sato galak bumi, sarta leuwih langsung deui mangsa panungtungan sato galak bumi. Aya loba cahaya anu bisa dipetik tina kaayaan profétis dina Yesaya tujuh, tapi dina ieu titik urang ngan saukur ngagunakeun prinsip yén Kristus ngagambarkeun tungtung hiji perkara ku awalna hiji perkara. Di dieu urang nerapkeun ieu, lain pikeun ngaguar jero rupa-rupa akibat tina kaayaan sajarah dina Yesaya tujuh. Urang keur nandaan yén nalika tanduk Republikanisme murtad ngahiji jeung tanduk Protestanisme murtad, éta mangrupa gambaran ngeunaan ngadegkeun hiji bait palsu.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Ngadegkeunna bait palsu, anu dipola nurutkeun baitna raja ti kalér, ngagambarkeun sajarah nalika gambar sato galak éta dibentuk, sarta éta mangrupa ujian anu agung pikeun umat Allah, ku jalan éta nasib maranéhna anu langgeng baris dipastikeun.
“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.
“Gusti parantos nunjukkeun ka sim kuring kalayan écés yén gambar sato galak téh bakal diwujudkeun saméméh mangsa kasempetan ditutup; sabab ieu bakal jadi ujian anu agung pikeun umat Allah, anu ku éta nasib langgeng maranéhna bakal dipastikeun.
“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” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Ieu téh mangrupa ujian anu kudu karandapan ku umat Allah saméméh maranéhna diségel. Sakur anu ngabuktikeun kasatiaanna ka Allah ku ngajalankeun hukum-Na, sarta nolak narima sabat palsu, bakal nangtung dina panji Gusti Allah Yéhuwa, sarta bakal nampa meterai Allah anu hirup. Ari jalma-jalma anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal nampa tanda sato galak éta” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Umat Advent Poé Katujuh, anu mangrupakeun “umat Allah” Laodikia, miboga hiji “ujian gedé” anu lumangsung saméméh mangsa kasempetan rahmat ditutup. Ieu teh “ujian” anu maranéhna kudu lulus “saméméh maranéhna dimeterai.” Meteré Allah jeung panutupan mangsa kasempetan rahmat lumangsung dina hukum Minggu. Kabentukna gambar sato galak lumangsung dina hiji mangsa anu ngarah ka hukum Minggu sarta ngahontal puncakna dina hukum Minggu. Gambar sato galak jeung kabentukna téh mangrupa hiji bebeneran anu bakal nangtukeun takdir langgeng urang. Kabentukna éta gambar geus dipidangkeun minangka ngahijina dua iteuk pikeun ngajadikeun hiji bangsa. Ngahijina dua iteuk lumangsung dina awal sajarah Amérika Sarikat, tuluy deui dina ahirna. Dua iteuk dihijikeun dina awal pikeun ngadegkeun tanduk Protestan, jeung dua iteuk dihijikeun dina ahir pikeun ngadegkeun tanduk Républikan.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Dina sajarah awal 1798 nepi ka 1844, bait tanduk Protestan didirikeun. Salapan welas taun ti harita, présidén Républik kahiji tina tanduk Républik nyarios siga anak domba, sarta ku kituna ngamimitian prosés ngabébaskeun budak-budak, tapi éta ngarugikeun nyawana. Anak Domba Allah pupus dina salib pikeun ngabébaskeun umat manusa tina perbudakan dosa, tapi éta ngarugikeun nyawana. Salib téh nyaéta Proklamasi Emansipasi. Dina sajarah nalika tanduk Républik keur ngabébaskeun budak-budak, tanduk Protestan nampik nubuat ngeunaan perbudakan. Dina sajarah hukum Minggu, nalika tanduk Républik keur ngadegkeun deui perbudakan rohani, tanduk Protestan bakal ngembarkeun amanat anu ngabébaskeun para tawanan.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Presidén pamungkas tina tanduk Républikan sato galak bumi bakal nyarita saperti naga, sarta nalika anjeunna ngalakukeun kitu, tanduk Protestan anu sajati bakal diangkat jadi panji. Éta dilambangkeun dina dua tanduk Karajaan Médo-Pérsia anu literal jeung anu rohani. Karajaan Médo-Pérsia literal éta mangrupa karajaan kadua dina nubuat Alkitab, sedengkeun karajaan kagenep dina nubuat Alkitab nyaéta Karajaan Médo-Pérsia rohani. Dina kitab Daniel, domba jalu Médo-Pérsia miboga dua tanduk, sakumaha ogé Amérika Sarikat, tapi tanduk anu kadua mucunghul pangpandeurina.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Tuluy kuring ngangkat panon, sarta nenjo, jeung, behold, di hareupeun walungan aya hiji domba jalu nu boga dua tanduk; jeung dua tanduk éta luhur; tapi anu sahiji leuwih luhur ti anu saurang deui, jeung anu leuwih luhur téh mucunghulna pangtukangna. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Dina sajarah kenabian ngeunaan sato galak ti bumi jeung dua tandukna, tanduk Protestan diidéntifikasi heula, tapi gantina naék sarta ngarengsekeun pagawéanana, éta malah mundur kana padang gurun kabutaan Laodikea. Dina sajarah nalika tanduk Republik nyarita kawas naga, sarta nerapkeun hukum Minggu anu bakal geura datang, tanduk Protestan anu sajati ahirna bakal diangkat jadi panji. Ngan maranéhanana Advent Hari Katujuh Laodikea anu ngakuan ujian anu dilambangkeun ku kabentukna patung sato galak anu bakal nampi meterai Allah nalika mangsa kasempetan rahmat ditutup. Amanat anu ngidéntifikasi prosés pangujian ieu ayeuna keur dibuka meteraina pikeun saha waé anu hayang meunang mangpaat ku éta.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Sarta Elia sumping ka sakumna jalma, tuluy ngandika, “Nepi ka iraha maraneh rék limbung antara dua pamadegan? Lamun PANGERAN teh Allah, turutkeun Mantenna; ari lamun Baal, turutkeun anjeunna.” Tapi jalma-jalma teh teu ngawaler anjeunna sakecap ge. 1 Raja-raja 18:21.