In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.
Dina artikel saméméhna, urang nyaluyukeun ciri-ciri nubuat tina tarompét kalima, anu mangrupa cilaka kahiji, jeung hukum Minggu anu baris geura datang. Ku mertimbangkeun tarompét kalima minangka anu kahiji tina tilu tarompét panungtung dumasar kana pamadegan yén anu kahiji ngagambarkeun anu panungtung, éta nyaluyukeun peran nubuat Islam tina cilaka kahiji jeung lini dina Wahyu sabelas. Kuring nampi hiji surelek ti saurang sobat sapoé sanggeus urang ngabahas ieu artikel dina pasamoan Sabat, sarta sobat kuring ogé keur nyobaan nyaluyukeun tarompét kagenep, anu mangrupa cilaka kadua, jeung hukum Minggu anu baris geura datang. Ieu mangrupa pamadegan anu sah, sabab tilu tarompét panungtung téh tilu cilaka.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Tuluy kuring neuteup, sarta ngadéngé hiji malaikat ngapung di tengah langit, bari ngucap ku sora tarik, Cilaka, cilaka, cilaka, ka nu nyicingan bumi ku sabab sora-sora tarompet séjén ti tilu malaikat, anu can kénéh niup! Wahyu 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Tiluan tarompet nu pamungkas téh mangrupakeun lambang anu béda dina jero tujuh tarompet, sakumaha tiluan garéja nu pamungkas béda ti opat garéja nu kahiji, jeung tiluan segel nu pamungkas béda dina jero tujuh segel. Kabeneran nubuat ieu geus mindeng dipedar salila mangtaun-taun. Sagedengeun ti nganggap caang anu timbul tina nitenan cilaka nu kahiji jeung nu katilu minangka lambang alfa jeung omega, urang ogé kudu nimbangkeun tilu cilaka éta minangka panerapan rangkep tilu tina nubuat.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Palarapan tilu rupa tina nubuat netelakeun yén sakabéh ciri-ciri nubuat tina balahi kahiji jeung balahi kadua bakal aya dina balahi katilu. Balahi kahiji nya éta Islam ti Arabia, sarta balahi kadua nya éta Islam ti Turki. Balahi kahiji ditetepkeun pikeun “nyiksa,” sarta balahi kadua pikeun “maehan” sapertilu bagian manusa.
Torment of the First Woe
Siksaan Cilaka Nu Kahiji
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Jeung ka maranéhna dipaparin yén maranéhna ulah maéhan jalma-jalma éta, tapi supaya jalma-jalma éta disiksa salila lima bulan; jeung siksaan maranéhna téh kawas siksaan kalajengking, lamun éta nyeureud ka hiji jalma. … Jeung maranéhna miboga buntut kawas kalajengking, sarta dina buntutna aya peurah; jeung kakawasaan maranéhna téh pikeun nyilakakeun manusa salila lima bulan. Wahyu 9:5, 10.
Death of the Second Woe
Pupusna Balai Kadua Hiji Bancana
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Jeung opat malaikat téa dileupaskeun, anu geus disadiakeun pikeun sajam, sapoé, sabulan, jeung sataun, pikeun maéhan sapertilu umat manusa. … Ku tilu ieu sapertilu umat manusa dipaéhan, ku seuneu, ku haseup, jeung ku walirang, anu kaluar tina sungut maranéhna. Wahyu 9:15, 18.
The two thirds of men that were not killed, did not repent.
Dua pertiga manusa anu teu dipaéhan téh henteu tobat.
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.
Jeung jalma-jalma séjén anu henteu tiwas ku ieu pageblug, tetep henteu tobat tina padamelan leungeun maranéhna, nepi ka maranéhna henteu nyembah ka roh-roh jahat, jeung brahala-brahala tina emas, jeung pérak, jeung tambaga, jeung batu, jeung kai, anu teu bisa ningali, teu bisa ngadéngé, jeung teu bisa leumpang; maranéhna ogé henteu tobat tina rajapati-rajapati maranéhna, atawa tina sihir maranéhna, atawa tina cabul maranéhna, atawa tina maling maranéhna. Wahyu 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”
Tujuh tarompet ngalambangkeun tujuh tulah panungtung, sarta dina ayat dua puluh tarompet-tarompet éta disebut tulah. Amérika Sarikat mangrupa sapertilu tina pasatuan tilu rupa, nyaéta naga, sato galak, jeung nabi palsu, sarta éta dipaéhan minangka karajaan kagenep dina hukum Minggu. Maotna éta kajadian ku sabab ibadah palsu, anu dilambangkeun ku “padamelan leungeun maranéhna,” “nyembah” ka “sétan-sétan jeung brahala-brahala tina emas, jeung pérak, jeung tambaga, jeung batu, jeung kai,” ku “rajapati,” “sihir,” “cabul,” jeung “maling.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Ibadah palsu, anu dilambangkeun ku ibadah poé Minggu, nyaéta “sabab” anu kudu dipikanyaho dosana jeung dipertobatkeun, tapi maranéhna henteu tobat; ku sabab éta, “akibatna” nyaéta panyiksaan jeung pati anu dibawa ku balalang Islam. Sanajan sapertilu umat manusa, nyaéta Amérika Sarikat, dipaéhan dina hukum poé Minggu, dua pertiga séjénna henteu tobat.
Woes and Angels
Cilaka jeung Malaikat
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Cilaka kahiji jeung kadua sajajar jeung malaikat kahiji jeung kadua dina sajarah Millerite, sarta sajarah éta diulang nepi ka unggal rinci pisan dina sajarah saratus opat puluh opat rébu. Sajarah saratus opat puluh opat rébu téh nyaéta sajarah malaikat katilu sarta sajajar jeung cilaka katilu. Sakumaha tanda-tanda jalan dina sajarah Millerite diulang dina sajarah saratus opat puluh opat rébu, kitu deui, tanda-tanda jalan tina cilaka kahiji jeung kadua bakal diulang dina sajarah malaikat katilu.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Warta nu kahiji jeung kadua dipasihkeun dina taun 1843 jeung 1844, sarta ayeuna urang aya dina kaayaan ngabewarakeun warta nu katilu; tapi katilu-tiuluna éta warta masih kénéh kudu dibewarakeun. Ayeuna sarua pentingna jeung saméméhna yén éta kudu diulang deui ka jalma-jalma anu keur neangan bebeneran. Ku kalam jeung ku sora urang kudu ngagelarkeun éta pangbawaraan, némbongkeun runtuyanana, sarta panerapan nubuat-nubuat anu mawa urang ka warta malaikat nu katilu. Teu bisa aya nu katilu lamun teu aya nu kahiji jeung nu kadua. Ieu warta-warta kudu urang pasihkeun ka dunya ngaliwatan tulisan-tulisan nu diterbitkeun, dina khotbah-khotbah, bari némbongkeun dina runtuyan sajarah kenabian perkara-perkara anu geus kajadian jeung anu bakal kajadian.” Selected Messages, buku 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Pagawéan urang minangka murid-murid nubuat nyaéta ngahijikeun amanat malaikat kahiji jeung kadua kana amanat malaikat katilu. Tanpa dua amanat anu kahiji, moal aya amanat katilu, sabab “teu tiasa aya anu katilu tanpa anu kahiji jeung kadua.” Ieu leres dina harti ‘runtuyan,’ sabab lamun euweuh anu kahiji jeung kadua, mangka anu katilu sabenerna jadi anu kahiji. Ieu ogé leres dina harti ‘eusi,’ sabab ciri-ciri nubuat tina anu kahiji jeung kadua nangtukeun ciri-ciri anu katilu. Sacara matematis, moal aya anu katilu tanpa anu kahiji jeung kadua, jeung sacara nubuat moal aya tanda-tanda jalan dina malaikat katilu lamun tanda-tanda jalan tina anu kahiji jeung kadua ditinggalkeun.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Allah parantos maparin pesen-pesen Wahyu 14 tempatna dina runtuyan nubuat, sarta padamelanana moal eureun nepi ka panutupan sajarah dunya ieu. Pesen malaikat kahiji jeung kadua masih mangrupa bebeneran pikeun mangsa ieu, sarta kudu lumangsung sajajar jeung ieu nu nuturkeun. Malaikat katilu ngembarkeun pangélingna ku sora tarik. ‘Sanggeus ieu sakabéhna,’ ceuk Yohanes, ‘kami ningali malaikat séjén turun ti sawarga, ngabogaan kakawasaan anu gedé, sarta bumi jadi caang ku kamulyaanana.’ Dina ieu panerangan, cahaya tina sakabéh tilu pesen éta ngahiji.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Pagawean urang nya éta némbongkeun “dina runtuyan sajarah nubuat perkara-perkara anu geus kajadian” dina gerakan kaum Miller, “jeung perkara-perkara anu bakal kajadian” dina gerakan saratus opat puluh opat rébu.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“PANGERAN téh rek ngahukum dunya ku lantaran kajahatanana. Anjeunna ogé rek ngahukum badan-badan agama ku lantaran maranéhna nolak kana cahaya jeung bebeneran anu geus dipaparinkeun ka maranéhna. Amanat anu agung, anu ngahijikeun amanat malaikat kahiji, kadua, jeung katilu, kudu dipasihkeun ka dunya. Ieu nu kudu jadi beban pagawean urang.” The Seventh-day Adventist Bible Commentary, jilid 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Ngagabungkeun amanat malaikat kahiji jeung kadua itulah anu nyaangan bumi nalika malaikat dina Wahyu dalapan belas turun. Anjeunna nyatakeun, “‘Sanggeus ieu,’ ceuk Yohanes, ‘kuring ningali malaikat séjén turun ti sawarga, ngabogaan kakawasaan anu gedé, sarta bumi disinarkeun ku kamulyaan-Na.’ Dina panerangan ieu, cahaya tina katilu amanat éta dihijikeun.” “Panerangan” anu patalina jeung “bumi” anu “disinarkeun” dilaksanakeun nalika “cahaya tina katilu amanat éta dihijikeun.” Pagawéan ngahijikeun baris kana baris, éta tilu amanat, ku mawa sajarah Millerite kana sajajar jeung sajarah saratus opat puluh opat rébu, ogé kudu dilaksanakeun jeung tilu cilaka éta.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Ragragna Babul, sakumaha diproklamasikeun ku malaikat kadua, teu bisa dipisahkeun tina amanat malaikat kahiji. Amanat malaikat kahiji nangtukeun Kadatangan Kadua Kristus dina taun 1843, jeung nalika amanat éta gagal, pangaruh tina amanat éta nimbulkeun ragragna garéja-garéja Protestan. Pangaruh éta nyaéta malaikat kadua, sedengkeun sababna nyaéta kagagalan malaikat kahiji. Lamun teu aya malaikat kahiji, moal aya ragragna Babul sakumaha diproklamasikeun ku malaikat kadua. Unsur anu ngabeungkeut sabab jeung pangaruh éta babarengan nyaéta “waktu.” “Waktu” éta (1843) gagal kajadian, jeung kagagalan éta ngahasilkeun “pangaruh.” “Sabab” éta nyaéta kasalahan dina ngaidentipikasi yén tilu nubuat anu ku Miller disimpulkeun sacara teu leres bakal mungkas kira-kira dina taun 1843. Tilu nubuat éta, nyaéta 1335, 2300, jeung 2520 taun, ku Miller dipercaya bakal réngsé ku datangna Kristus dina mega-méga dina taun 1843. Nalika nubuat-nubuat waktu anu ku Miller dipikaharti sacara teu leres éta gagal, hal éta nyadiakeun alesan pikeun kaum Protestan nolak amanat malaikat kahiji, tuluy malaikat kadua sumping. Malaikat kahiji mangrupikeun “sabab,” jeung malaikat kadua mangrupikeun “pangaruh.”
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Pesen malaikat kahiji jeung kadua teu bisa dipisahkeun, sabab duanana patali sacara nubuat ku waktu nubuat. Sangsara kahiji jeung kadua ogé patali sacara nubuat ku “waktu.” Nubuat waktu ngeunaan sangsara kahiji, anu nandakeun saratus lima puluh taun panyiksa, réngsé pas dina titik anu sarua jeung awal nubuat waktu ngeunaan tilu ratus salapan puluh hiji taun jeung lima belas poé tina sangsara kadua anu maéhan. Nubuat waktu ngahubungkeun sangsara kahiji jeung kadua, kitu deui pesen malaikat kahiji jeung kadua.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Laksanana nubuat-nubuat waktu ngeunaan bala kahiji jeung bala kadua maparin kakuatan ka amanat malaikat kahiji sarta nurunkeun malaikat tina Wahyu sapuluh pikeun nyaangan dunya ku kamulyaanana. Ngeunaan malaikat kahiji, Sister White nyatet yén anjeunna “dibéjaan yén pancénna téh pikeun nyaangan bumi ku kamulyaanana sarta ngingetkeun manusa ngeunaan murka Allah anu bakal datang.” Éta téh pancén anu sarua pisan jeung malaikat katilu dina Wahyu dalapan welas.
“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.
“Malaikat anu ngahiji dina ngumumkeun amanat malaikat katilu baris nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu dinubuatkeun hiji pagawean anu jangkauanna saalam dunya sarta kakawasaanana luar biasa. Gerakan Advent taun 1840–44 téh mangrupa hiji pancaran mulya tina kakawasaan Allah; amanat malaikat kahiji dibawa ka unggal pos misi di sakuliah dunya, sarta di sawatara nagara mucunghul minat agama anu panggedéna anu kungsi kasaksian di mana waé tanah saprak Reformasi abad ka genep belas; tapi sakabéh ieu baris kaliwatan ku gerakan anu agung dina kaayaan peringatan panungtungan ti malaikat katilu.”
“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.
“Pagawéan éta bakal sarupa jeung anu kajadian dina Poé Pentakosta. Sakumaha ‘hujan ti heula’ dipaparin, dina pancuran Roh Suci dina bubukana Injil, pikeun ngabalukarkeun binih anu mulya tumuwuh mekar, kitu deui ‘hujan pangpandeurina’ bakal dipaparin dina panutupna pikeun ngamatangkeun panén. ‘Mangka urang bakal nyaho, lamun urang teras ngudag supaya nyaho ka PANGERAN: medalna Anjeunna geus disadiakeun saperti isuk; sarta Anjeunna bakal sumping ka urang saperti hujan, saperti hujan pangpandeurina jeung hujan ti heula ka bumi.’ Hosea 6:3. ‘Maranéh kudu bungah, he barudak Sion, sarta girang dina PANGERAN Allah maranéh: sabab Anjeunna geus maparin ka maranéh hujan ti heula kalayan ukuran anu pantes, sarta Anjeunna bakal nurunkeun pikeun maranéh hujan, nya éta hujan ti heula, jeung hujan pangpandeurina.’ Joel 2:23. ‘Dina poé-poé panungtungan, saur Allah, Kami bakal ngucurkeun tina Roh Kami ka sakabeh daging.’ ‘Jeung bakal kajadian, yén saha waé anu nyalukan ngaran Gusti bakal disalametkeun.’ Rasul 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pagawean agung Injil moal dipungkas ku manifestasi kakawasaan Allah anu leuwih saeutik tibatan anu nandaan bubukana. Nubuat-nubuat anu geus kacumponan dina panyurahan hujan mimiti dina bubukana Injil, bakal deui kacumponan dina hujan panungtungan nalika panutupna. Ieu téh ‘mangsa pangsegerna’ anu ku rasul Petrus dipiharep nalika manéhna ngandika: ‘Ku sabab kitu, maraneh kudu tobat jeung dibalikeun, supaya dosa-dosa maraneh dipupus, nalika datang mangsa pangsegerna ti payuneun Gusti; sarta Mantenna bakal ngutus Isa.’ Rasul 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Kacumponan tina nubuat waktu ngeunaan cilaka kahiji jeung kadua nganteurkeun malaikat turun pikeun nyaangan bumi ku kamulyaanana dina taun 1840, ku kituna ngawasa pesen malaikat kahiji; sarta kacumponan tina cilaka katilu nganteurkeun malaikat turun pikeun nyaangan bumi ku kamulyaanana dina 9/11, ku kituna ngawasa pesen malaikat katilu. Nyaanganna bumi dilaksanakeun ku ngahijina dua gerakan dina hiji panerapan anu sajajar—garis demi garis. Pesen tina tilu cilaka téh anu ngawasa pesen tina tilu malaikat. Eta téh dirajut babarengan minangka dua garis; hiji internal jeung nu séjén eksternal. Tilu malaikat ngawakilan pagawean umat Allah, sarta pagawean maranéhna dikuatkeun ku kacumponan tina tilu cilaka. Nu eksternal téh Islam jeung pagawean kenabianna, sedengkeun nu internal téh Kristus di jero umat-Na—pangharepan kamulyaan. Ku sabab ieu, Yuda dikaitkeun ka kalde dina nubuat Yakub ngeunaan perlambangan dua belas anakna dina poé-poé panungtungan.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Geus Yakub nyaur ka anak-anakna, sarta ngandika, “Kumpul maraneh, supaya ku Kami dibéjakeun ka maraneh naon anu bakal tumiba ka maraneh dina poé-poé panungtungan. Kumpul maraneh, sarta dengekeun, hé anak-anak Yakub; enya, perhatikeun Israél, bapa maraneh. … Yuda, maneh téh anu bakal dipuji ku dulur-dulur maneh: leungeun maneh bakal nyekel beuheung musuh-musuh maneh; anak-anak bapa maneh bakal sujud di hareupeun maneh. Yuda téh anak singa: tina buruan, hé anak Kami, maneh geus naék; anjeunna ngabengkok, ngaringkuk kawas singa, jeung kawas singa kolot; saha anu wani ngahudangkeun anjeunna? Tongkat karajaan moal undur ti Yuda, kitu deui nu maparin hukum ti antara sukuna, nepi ka Syilo sumping; jeung ka anjeunna umat-umat bakal ngariung. Anjeunna ngabeungkeut anak kalde na kana tangkal anggur, jeung anak kalde bikangna kana tangkal anggur pilihan; anjeunna ngumbah pakéanana ku anggur, jeung jubahna ku getih buah anggur: Panonna bakal beureum ku anggur, jeung huntuna bodas ku susu.” Kajadian 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristus teh Singa ti kaom Yuda, anu ngumbah papakéan-Na ku getih, sarta anu “tangkal anggur pilihan,” anu ku cara nubuat ditalian ka “anak kalde.” Amanat lahiriah tina tilu cilaka téh kabeungkeut kana amanat batiniah tina tilu malaikat. Malaikat kahiji jeung kadua sajajar jeung malaikat katilu, sarta cilaka kahiji jeung kadua kudu sajajar jeung cilaka katilu.
The Key
Konci
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Pertempuran Niniwe téh “konci” anu mawa poékna Islam kana dunya nalika tatu paéhna Katolik Roma dipulihkeun dina hukum Minggu nu moal lila deui datang, anu mangrupa lini tina Wahyu sabelas, tempat musibat katilu datang ngadadak. Éta datang dina “jam” lini éta.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Jeung dina jam éta kénéh aya lini anu gedé, sarta sapertilu tina kota éta runtuh, jeung dina eta lini paéh jalma tujuh rébu: ari nu kari kabéh kacida sieuneunana, tuluy muji kaagungan Allah sawarga. Cilaka anu kadua geus kaliwat; jeung, behold, cilaka anu katilu datang gancang. Wahyu 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Hukum Minggu ngamimitian mangsa pangujian gambar sato galak pikeun dunya, sarta peperangan Niniwe mangrupakeun konci anu nangtukeun pangngelehkeun karajaan kagenep, nalika sundal Tirus diinget deui nalika manéhna mimiti ngalagukeun lagu-laguna dina minuhan Yesaya dua puluh tilu. Ujian gambar sato galak téh mangrupa ujian anu ku éta nasib langgeng hiji jalma dipastikeun, sarta éta dipastikeun saméméh mangsa kasempetan ditutup. Mangsa kasempetan pikeun dunya ditutup nalika Mikael nangtung. Mangsa pangujian gambar sato galak pikeun dunya dina Wahyu pasal tilu welas, ayat dua welas jeung satuluyna, ditipikeun dina mangsa pangujian gambar sato galak pikeun Amérika Serikat.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Waktu Amérika, nagri kabébasan agama, ngahiji jeung Kapapaan dina maksa kana haté nurani sarta ngadorong manusa supaya ngahormat kana sabat palsu, umat di unggal nagri saalam dunya bakal dibawa pikeun nuturkeun conto dirina.” Testimonies, jilid 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Mangsa pangbeberih gambar sato galak di Amérika Sarikat misahkeun sarta nyégel saratus opat puluh opat rébu anu kasebut dina Wahyu tujuh, sarta mangsa pangbeberih gambar sato galak pikeun dunya nyégel jalma réa anu agung dina Wahyu tujuh.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa deungeun bakal nuturkeun conto ti Amérika Sarikat. Sanajan manehna mingpin heula, tapi krisis anu sarua bakal tumiba ka umat urang di sagala penjuru dunya.” Testimonies, jilid 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Konci anu diwakilan ku peperangan Niniwe nandaan mimiti mangsa pangujian gambar pikeun dunya, bari dina waktu nu sarua ogé nandaan ahir mangsa pangujian gambar pikeun Amérika Sarikat. Hiji konci anu diwakilan ku peperangan Niniwe muka jurang anu taya dasarna, anu ngadatangkeun caah Islam, anu diwakilan minangka belalang di dunya. Konci éta dina ahir pekik tengah wengi dipatipikeun ku hiji konci anu muka jurang anu sarua pisan di Amérika Sarikat dina mimiti pekik tengah wengi.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Konci di Amérika Sarikat dipidangkeun dina Imamat dua puluh tilu minangka pesta tarompet, nalika kalde dileupaskeun dina awal pangwawaran ceurik tengah peuting. Konci éta diputer nalika bal-balan seuneu Nashville daratang. Pesta tarompet, jeung serangan ka Nashville nalika Islam dileupaskeun, ngalambangkeun perang Niniwé dina hukum Minggu.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Hukum Minggu teh mangrupa ahir tina ngawartakeun ceurik “tengah wengi,” sabab harita ceurik éta robah jadi ceurik “nyaring,” sarta awal mangsa éta ku kaharusan nubuat kudu ngagambarkeun ahirna. Dina cilaka kahiji Islam kudu nyiksa balad-balad Roma, anu ngalambangkeun Amérika Sarikat, salila saratus lima puluh taun. Konci éta (perang Niniwe) nandaan awal tina ngawartakeun ceurik tengah wengi, sakumaha ogé pesta tarompét. Dina Imamat dua puluh tilu aya lima belas poé antara pesta tarompét jeung Pentakosta, anu ogé mangrupa pesta Kemah Suci. Lima belas poé éta salila mangsa ujian gambar sato galak di Amérika Sarikat pakait jeung saratus lima puluh taun panyiksaan dina cilaka kahiji. Lima belas téh sapersapuluh tina saratus lima puluh.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Lima welas poé éta (saratus lima puluh taun) réngsé nalika tilu ratus salapan puluh hiji taun jeung lima welas poé dimimitian. Ti saprak 22 Oktober 1844, waktu nubuat geus teu lumaku deui, ku kituna saratus lima puluh taun panyiksaan téh mangrupakeun lambang tina lima welas poé dina Imamat dua puluh tilu anu dimimitian ku pesta tarompét, tuluy lima poé sanggeusna ku naékna panji, tuluy lima poé sanggeusna ku pangadilan dina Poé Panebusan, dituluykeun ku lima poé nepi ka curahan Pentekosta.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Di dinya dimimitian “sajam, sapoé, sabulan, jeung sataun, pikeun maéhan sapertiluna manusa.” “Jam” téh nyaéta jam tina lini anu gedé, nyaéta hukum Minggu. “Poé” téh nyaéta poé pamalesan Gusti nalika garéja Advent Poé Katujuh Laodikia dipuntahkeun kaluar tina sungut Gusti.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Sabab maranéhna téh hiji bangsa anu taya piwuruk, jeung teu aya pangarti di maranéhna. Muga maranéhna jadi wijaksana, muga maranéhna ngartos ieu, muga maranéhna merhatikeun kana tungtungna! Kumaha bisa saurang ngudag sarébu, jeung dua urang nyingsieunan sapuluh rébu nepi ka kabur, iwal lamun Batu Karang maranéhna geus ngajual maranéhna, jeung PANGERAN geus nyerahkeun maranéhna? Sabab batu karang maranéhna henteu sarua jeung Batu Karang urang, komo musuh-musuh urang sorangan ogé jadi hakimna. Sabab tangkal anggur maranéhna téh tina tangkal anggur Sodom, jeung tina kebon-kebon Gomora; buah anggur maranéhna téh buah anggur anu pait, ranggeuyan-ranggeuyanana téh karasa pait. Inuman anggur maranéhna téh racun naga-naga, jeung bisa anu kejem tina oray tedung. Naha ieu henteu disimpen ku Kami, jeung disegel di antara banda-banda Kami? Ka Kami kagungan pamales jeung pangganjar; dina waktuna suku maranéhna bakal lesot; sabab poé cilaka maranéhna geus deukeut, jeung perkara-perkara anu bakal tumiba ka maranéhna gancang nyampeurkeun. Sabab PANGERAN bakal ngahukum umat-Na, jeung bakal karunya deui ka hamba-hamba-Na, lamun Anjeunna ningali yén kakawasaan maranéhna geus leungit, jeung teu aya saurang ogé anu dikonci, atawa anu ditinggalkeun. Jeung Anjeunna bakal ngandika, Di manakah allah-allah maranéhna, batu karang anu ku maranéhna dipercaya? Ulangan 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.
“Jam” tina lini téh nyaéta “poé cilakana maranéhna.” Ieu mangrupa pangadilan kana jalma-jalma dina Adventisme anu teu miboga pamahaman kana pangaweruh anu ditambahan dina poé-poé panungtungan. Maranéhna geus milih batu palsu pikeun ngadegkeun imahna di luhurna, padahal sajatina, batu maranéhna téh keusik.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pangéling geus sumping: Teu meunang aya naon-naon anu diidinan asup nepi ka ngaganggu pondasi iman anu ku urang geus dijadikeun dasar ngawangun ti saprak pesen éta datang dina taun 1842, 1843, jeung 1844. Kuring aya dina pesen ieu, sarta ti harita kénéh kuring geus nangtung di hareupeun dunya, satia kana cahaya anu ku Allah geus dipaparin ka urang. Urang henteu boga niat ngaleupaskeun suku urang tina landasan tempat suku éta geus ditangtukeun, nalika poé demi poé urang neangan Gusti kalayan doa anu saregep, néangan cahaya. Naha maranéh nyangka yén kuring bisa nyingkirkeun cahaya anu ku Allah geus dipaparin ka kuring? Eta kudu jadi kawas Batu Karang Jaman-jaman. Eta geus nungtun kuring ti saprak eta dipaparin.” Review and Herald, 14 April 1903.
The “month” represents the first month.
“Bulan” ngalambangkeun bulan kahiji.
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 in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Aranjeun bagja, he anak-anak Sion, sarta girang bungah dina PANGERAN Allah maraneh; sabab Anjeunna geus maparin ka maraneh hujan pangheulana kalayan saimbang, sarta Anjeunna bakal nurunkeun ka maraneh hujan, nya eta hujan pangheulana jeung hujan pangpandeurina dina bulan kahiji. Jeung tempat ngirik bakal pinuh ku gandum, sarta tempat-tempat pameresan bakal ngalimpah ku anggur jeung minyak. Jeung Kami baris mulangkeun ka maraneh taun-taun anu geus didahar ku walang, ku hileud, ku hama panggerogot, jeung ku hama pangruksak, nya eta bala tentara Kami anu gede anu ku Kami diutus ka antara maraneh. Jeung maraneh bakal dahar nepi ka loba pisan, sarta wareg, tuluy muji asma PANGERAN Allah maraneh, anu geus nembongkeun kaajaiban-Na ka maraneh; sarta umat Kami moal kungsi meunang era deui. Jeung maraneh bakal nyaho yen Kami aya di tengah-tengah Israil, sarta yen Kami teh PANGERAN Allah maraneh, sarta taya deui anu séjén; jeung umat Kami moal kungsi meunang era deui. Yoel 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
“Jam” hukum Minggu, Islam tina bala katilu ngadadak narajang, sarta Adventisme Laodikea era ku sabab maranéhna geus ngandel kana batu oray. Dina mangsa éta, dina bulan kahiji, hujan panungtungan dicurahkeun ka hiji umat anu geus dimurnikeun. Dina titik éta Amérika Sarikat dipaéhan, sanggeus panyiksa ti Nashville terus ka hareup. Panyiksa anu mangrupa karuksakan kota-kota dimimitian, sarta dina jam hukum Minggu Amérika Sarikat réngsé (dipaéhan) salaku karajaan kagenep dina nubuat Alkitab, ngawanohkeun mangsa ujian gambar sato galak pikeun dunya anu réngsé nalika karajaan kadalapan nepi ka ahirna, kalayan euweuh anu nulungan (dipaéhan).
The Euphrates
Éuphratés
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Walungan Efrat sacara simbolis dipatalikeun jeung Islam, sarta Efrat hartina, “subur, atawa ngabeledug kaluar.” Dina cilaka anu kadua, opat angin anu kaiket di Efrat dileupaskeun.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Tuluy malaikat nu kagenep niup tarompétna, sarta sim kuring ngadangu hiji sora ti opat tanduk altar emas anu aya di payuneun Allah, saur-Na ka malaikat nu kagenep anu nyekel tarompét éta: “Leupaskeun opat malaikat anu kabeungkeut di walungan gedé Éfrat.” Tuluy opat malaikat éta dileupaskeun, anu geus disadiakeun pikeun sajam, sapoé, sabulan, jeung sataun, pikeun maehan sapertilu umat manusa. Wahyu 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Walungan Éfrat ngalambangkeun wawatesan beulah wétan Tanah Perjangjian, sarta Islam nyaéta “anak-anak ti wétan” dina nubuatan. Ciri kenabian maranéhna nyaéta yén maranéhna ditahan sarta dileupaskeun, dimimitian ku Hagar anu ditahan ku Sarah.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Jeung Allah ngandika, “Saréh, pamajikan maneh, pasti bakal ngalahirkeun anak lalaki pikeun maneh; jeung maneh kudu mere ngaran anjeunna Ishak; sarta Kami bakal netepkeun perjangjian Kami jeung anjeunna jadi perjangjian anu langgeng, kitu deui jeung turunanana sanggeus anjeunna. Ari ngeunaan Ismail, Kami geus ngadangu pamenta maneh: Tenjo, Kami geus maparin berkah ka anjeunna, sarta bakal ngajadikeun anjeunna subur, jeung ngalobaan anjeunna kacida pisan; anjeunna bakal ngabapa ka dua belas pangeran, sarta Kami bakal ngajadikeun anjeunna hiji bangsa anu agung.” Kajadian 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ismael dijadikeun jadi buah, sarta Éfrat hartina buah. Dina panutupan nubuat saratus lima puluh taun ngeunaan panyiksa tina cilaka kahiji, nubuat sajam, sapoé, sabulan jeung sataun dimimitian nalika Islam dileupaskeun pikeun maehan sapertilu umat manusa. Dina hukum Minggu karajaan kagenep tina nubuat Alkitab dipaéhan, sarta éta téh sapertilu tina Roma modéren. Islam kungsi ditahan dina 11 Agustus 1840, dina panguatan amanat malaikat kahiji, sarta éta dileupaskeun dina panguatan amanat malaikat katilu dina 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
Dina 9/11, panyegelan saratus opat puluh opat rebu mimiti lumangsung nalika pangadilan ka nu paéh réngsé, sarta pangadilan ka nu hirup mimiti. Nalika Islam tina cilaka katilu dileupaskeun dina 9/11, éta geuwat ditahan salila mangsa panyegelan.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Panglihat ieu dipaparinkeun dina taun 1847, waktu dulur-dulur Advent anu ngajalankeun Sabat téh masih saeutik pisan, sarta ti antara maranéhna ngan saeutik anu nganggap yén pangjagaanana miboga pentingna anu cekap pikeun narik hiji garis pamisah antara umat Allah jeung jalma-jalma anu teu percaya. Ayeuna, katumuwuhan éta panglihat mimiti katingali. ‘Mimiti mangsa kasusah’ anu disebutkeun di dieu henteu ngarujuk kana waktu nalika bala-bala éta mimiti dituangkeun, tapi kana hiji mangsa pondok saméméh éta dituangkeun, nalika Kristus aya di Bait Suci. Dina waktu éta, bari pagawean kasalametan keur nutup, kasusah bakal datang ka bumi, jeung bangsa-bangsa bakal ambek, tapi bakal ditahan sangkan henteu nyegah pagawean malaikat katilu. Dina waktu éta, ‘hujan panungtung,’ atawa pangsegeran ti payuneun Gusti, bakal datang, pikeun mikeun kakawasaan ka sora tarik malaikat katilu, jeung nyiapkeun umat-umat suci sangkan bisa nangtung dina mangsa nalika tujuh bala panungtung bakal dituangkeun.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
Masa “pondok” anu ngantarkeun ka panutupan mangsa kasempetan téh nyaéta mangsa nalika “Kristus aya di Bait Suci” keur “nutup” “pagawéan kasalametan.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
Dina sistim tipologis, anu mangrupa kalangkang tina kurban jeung kapanditaan Kristus, beberesih bait suci téh mangrupa palayanan panungtungan anu dilaksanakeun ku imam agung dina runtuyan palayanan taunan. Ieu téh karya panutup tina panebusan—ngaleungitkeun atawa miceun dosa tina Israil. Ieu ngalambangkeun karya panutup dina palayanan Imam Agung urang di sawarga, nyaéta dina ngaleungitkeun atawa mupus dosa umat-Na, anu kacatet dina catetan-catetan sawarga. Ieu palayanan ngawengku hiji pagawéan panalungtikan, hiji pagawéan pangadilan; sarta ieu langsung miheulaan kadatangan Kristus dina mega-méga sawarga kalawan kakawasaan jeung kamulyaan anu agung; sabab nalika Anjeunna sumping, unggal perkara geus diputuskeun. Saur Yesus: ‘Ganjaran Kami aya sareng Kami, pikeun maparin ka unggal jalma nurutkeun kana pagawéanana.’ Wahyu 22:12. Ieu lah karya pangadilan, anu langsung miheulaan kadatangan anu kadua, anu diumumkeun dina amanat malaikat kahiji dina Wahyu 14:7: ‘Sieun ka Allah, jeung pasihan kamulyaan ka Anjeunna; sabab geus datang jam pangadilan-Na.’” The Great Controversy, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Ngahapuskeun dosa-dosa umat-Na” lumangsung salila pangadilan ka jalma-jalma anu hirup.
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 Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Ku sabab eta, tobatlah aranjeun sarta murtadkeun hate ka Mantenna, supaya dosa-dosa aranjeun dipupus, waktu mangsa pangsegeran bakal sumping ti payuneun Gusti; sarta Mantenna bakal ngutus Yesus Kristus, anu ti heula geus diwawarkeun ka aranjeun: anu ku sawarga kudu ditarima nepi ka mangsa mulangkeun sagala perkara, anu geus didawuhkeun ku Allah ku pangandika sakumna nabi-nabi-Na anu suci ti mimiti dunya dijadikeun. Rasul 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.
Pikeun bisa tobat, jalma kudu hirup, jeung tobat anu ku Petrus didalikeun di dieu dina harti anu sampurna kajadian nalika “mangsa panyegeran bakal datang.” Perhentian jeung panyegeran téh nyaéta hujan panungtung, anu mimiti nalika malaikat anu kuat dina Wahyu dalapan welas turun pikeun nyaangan bumi ku kamulyaan-Na. Malaikat anu kuat éta ogé nyaéta malaikat kahiji dina 11 Agustus 1840 anu turun nalika Islam ditahan, jeung malaikat éta “teu kurang ti hiji Pribadi, nyaéta Yesus Kristus.” “Panyegeran” jeung “mangsa mulangkeun sagala perkara” dimimitian ku Islam dileupaskeun pikeun nganyerikeun bangsa-bangsa, tuluy ditahan samentara saratus opat puluh opat rébu keur disegel. 9/11 nandaan mangsa panyegeran jeung perhentian, nyaéta hujan panungtung, sarta nandaan jaman “mulangkeun sagala perkara.” Anu dipulihkeun téh nyaéta gareja, anu ti saprak pambrontakan taun 1863 geus jadi gareja anu keur perang, tapi bakal jadi gareja anu unggul dina mangsa panyegelan saratus opat puluh opat rébu.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Garéja nu keur perang mangrupa campuran gandum jeung jukut liar, ari garéja nu unggul mangrupa kurban gandum buah pangheulana dina Pentakosta. 9/11 nya éta kahiji kalina Bal’am neunggeul kalde-na, sarta Bal’am (Amérika Sarikat) geuwat ngamimitian perang ngalawan térorisme saalam dunya sanggeus serangan dadakan éta. Kalde Bal’am ngalambangkeun tilu cilaka nu ngabentuk cilaka katilu, sarta nu sajajar jeung talatah tilu malaikat. Ku kituna, tilu cilaka téh sacara nubuat diparéntah ku tilu léngkah tina tilu malaikat. Ku sabab éta, kadua kalina Bal’am neunggeul kalde-na mangrupa hiji panggandaan, sakumaha salawasna kajadian dina léngkah kadua. Di antara dua kebon anggur ti tanah mulya baheula nu harfiah jeung nu modéren nu rohaniah, Islam nyerang Israél dina 7 Oktober 2023, sarta geuwat aya pangwatesan nu ditumpangkeun ka Gaza, tuluy Islam bakal nyerang Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Serangan Nashville téh mangrupa serangan dadakan anu kadua tina dua serangan dadakan anu, dina kasaksian Balaam, kajadian di antara kebon-kebon anggur. Nashville nandaan waymark nubuat nalika amanat ceurik peuting ngagabung jeung malaikat kadua. Amanat ceurik peuting dimimitian nalika dua murid Kristus, (ngawakilan amanat malaikat kadua) ngaleupaskeun kalde éta dina awal asupna ka Yerusalem kalayan kameunangan. Arak-arakan éta ahirna ngarah ka salib, anu ngagambarkeun lini tina hukum Minggu anu baris geura datang, nalika palacuran Roma ngelehkeun karajaan kagenep tina nubuat Alkitab sanggeus manehna dipopohokeun dina sajarah Amérika Serikat.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Nalika éta palacuran mimiti nyanyi lagu-laguna dina hukum Minggu, peperangan Ninewe bakal geus kaulang, sarta konci bakal geus diputer, anu nandaan muka-na mangsa pangajaran citra sato galak di sakuliah dunya. Peperangan Ninewe téh ahirna pangumuman ceurik tengah peuting, anu tuluy robah jadi ceurik tarik malaikat katilu. Mimiti éta mangsa, anu ditandaan ku serangan dadakan kana Nashville, ogé bakal geus ditipikeun ku peperangan Ninewe, sabab Yesus, salaku Alfa jeung Omega, salawasna ngagambarkeun ahir ku awal. Serangan Nashville ku kabutuhan nubuat bakal ngamuat unsur-unsur kameunangan Roma atas Persia anu ngamungkinkeun Islam ngeusian bumi ku poek. Donald Trump téh lambang citra Roma, ku kituna manéhna bakal unggul dina peperangan Ninewe anu patali jeung serangan ka Nashville, tapi kakuatanana pikeun nahan caah Islam bakal geus ngaleutikan.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Pertempuran anu hasil dimeunangkeun ku Ronald Reagan dina taun 1989 téh hiji perang tiis anu geus dimimitian dina ahir Perang Dunya Kadua. Perang tiisna Trump nyaéta perang Panium, jeung éta ngantunkeun kana Perang Dunya Katilu dina hukum Minggu, anu geus dilambangkeun ku perang Actium jeung ogé perang Nineveh. Perang tiisna Trump, anu diwakilan ku perang Panium, ngantunkeun kana diruntuhkeunana “témbok” pamisah antara garéja jeung nagara dina Konstitusi, sakumaha geus dilambangkeun ku diruntuhkeunana “témbok” Berlin dina taun 1989.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville ngalambangkeun titik nalika kalde Bileam ngagencét suku Bileam kana témbok, ku kituna nandakeun aya panyacadan dina témbok. Mangsa panyaur tengah wengi dimimitian ku hiji kajadian anu nabrak kana témbok pamisahan dina Konstitusi, ku kituna nandaan awal ditegakkeunana gambar sato galak éta (gabungan gareja jeung nagara) ku hiji patok jalan anu ngalambangkeun diruntuhkeunana témbok pamisahan dina ahir ditegakkeunana gambar sato galak éta. Donald Trump sacara nubuat bakal nyarita ngaliwatan hiji parentah éksékutip anu ngalambangkeun nyarita dina hukum Minggu, sakumaha dilambangkeun ku Alien and Sedition Acts of 1798. Di dinya manéhna bakal ngéléhkeun para globalis ti partéy Démokrat sarta padanan maranéhna, nyaéta para globalis RINO ti partéy Républik. Kameunanganana ngalawan musuh-musuh anu dilambangkeun ku Persia dina perang Niniwe, bakal ngajadikeun dua pihak dina perang pulitik éta béak tanaga anu diperlukeun pikeun nahan balang-balang Islam anu bakal sumebar ka sakuliah nagri. Suku Trump anu kagencét téh nyaéta témbok dina awal pangwartaan panyaur tengah wengi anu nungtun kana témbok dina ahirna.
We will continue this consideration of the three woes in the next article.
Urang bakal nuluykeun ieu panalungtikan ngeunaan tilu cilaka dina artikel salajengna.