Jones' Logic
Logika Jones
Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable” is just as valid for all the angels that preceded them.
Logika Jones yén malaikat kahiji dina Wahyu opat belas teu bisa dipisahkeun tina dua malaikat anu nyusulna téh kacida kukuhna. Idéntifikasi anjeunna ngeunaan hubungan struktural antara tilu malaikat éta jeung malaikat-malaikat tarompét téh leres-leres teu bisa dibantah. Anu ditekenkeun ku anjeunna tangtu waé nyaéta tilu malaikat dina Wahyu opat belas, tapi logika anu jadi dadasar pikeun nganggap maranéhna “teu bisa dipisahkeun” téh sarua sahna pikeun sakabéh malaikat anu miheulaan maranéhna.
Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.
Ku lantaran anjeunna museurkeun perhatian kana tilu malaikat dina Wahyu pasal opat belas, anjeunna henteu nuturkeun logikana sorangan nepi ka kacindekan anu pamungkas. Dina ahirna, logika anu dipakéna pikeun ngahubungkeun tarompét cilaka anu kalima, kagenep, jeung katujuh jeung tilu malaikat dina Wahyu pasal opat belas ogé ngawengku nyusud runtuyan tarompét éta ka tukang nepi ka malaikat kahiji tina tujuh malaikat anu niup tarompét.
And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.
Sarta kuring ningali tujuh malaikat anu nangtung di payuneun Allah; sarta ka maranéhna dipasrahkeun tujuh tarompet. … Jeung tujuh malaikat anu nyepeng tujuh tarompet éta nyiapkeun diri pikeun niup. Wahyu 8:2, 6.
The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet and continues all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction between the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Establishing this upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol also contains four as a symbol and three as a symbol.
Runtuyan malaikat dimimitian ku “tujuh” malaikat anu niup tarompét, sarta runtuyan malaikat dina kitab Wahyu dimimitian ku tarompét kahiji sarta terus lumangsung nepi ka panggeuing malaikat katilu ngeunaan tanda sato galak. Jones leres dina nétélakeun bédana antara opat tarompét anu mimiti jeung tilu tarompét cilaka anu pamungkas, sabab struktur nubuat “opat jeung tilu” éta ogé kapanggih dina jamaah-jamaah jeung segel-segel. Netepkeun ieu perkara dumasar kana tilu saksi dina kitab Wahyu ngamungkinkeun saha waé anu daék pikeun ningali yén tujuh salaku lambang ogé ngandung opat salaku lambang jeung tilu salaku lambang.
A Divine Connection
Hiji Hubungan Ilahi
What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represents. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets), the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.
Anu geus ku urang diidéntifikasi anyar-anyar ieu nyaéta yén malaikat kahiji jeung kadua dina Wahyu opat welas dipaparin kakawasaan ku hiji nubuat waktu ngeunaan Islam dina cilaka kahiji jeung kadua, sarta yén malaikat katilu dipaparin kakawasaan ku laksanana cilaka katilu dina 9/11. Anu diidéntifikasi ku panerapan Jones (sanajan anjeunna henteu ngébréhkeun poko pamadegan kuring) nyaéta yén unggal malaikat ti malaikat sangkakala kahiji dina Wahyu dalapan nepi ka sangkakala cilaka katilu dina Wahyu sabelas téh mibanda patalina anu teu bisa dipisahkeun jeung tilu malaikat dina Wahyu opat welas. Maranéhna téh lambang-lambang dina runtuyan nubuat anu sarua. Maranéhna kudu dipikawanoh minangka lambang-lambang saperti kitu sangkan bisa ngarti kana rupa-rupa peran anu dilambangkeun ku unggal malaikat éta. Ku kituna, sakumaha tujuh jamaah, segel, jeung sangkakala ngalambangkeun tujuh, sarta ogé lambang opat jeung tilu dina sakabéh simbolisme tujuh éta (jamaah, segel, jeung sangkakala), runtuyan malaikat ti malaikat kahiji tina tujuh malaikat sangkakala terus nepi ka malaikat katilu kudu ditilik sacara gembleng. Ieu nuduhkeun hiji runtuyan anu ngawengku sabelas malaikat.
The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.
Tilu malaikat dina Wahyu opat welas ngagambarkeun amanat pangwawadian ti golongan Millerites anu ngumumkeun dibukana pangadilan, sarta satuluyna amanat pangwawadian ti saratus opat puluh opat rébu anu keur ngumumkeun ditutupna pangadilan.
The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.
Tujuh tarompét ngalambangkeun kakawasaan-kakawasaan anu ku Allah dipaké dina pituduh pangawasa-Na pikeun ngadatangkeun panghukuman ka bangsa-bangsa anu maksa ibadah ka panonpoé.
The first four trumpets identify the progressive demise of Western Rome by the year 476.
Opat tarompét anu kahiji nandakeun ragragna Kakaisaran Romawi Kulon sacara bertahap nepi ka taun 476.
The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.
Nu kalima jeung kagenep nandakeun ragragna Roma Wétan ti taun 1449 nepi ka 1453.
The last three trumpets represent Islam of the three woes.
Tilu tarompet anu pamungkas ngagambarkeun Islam tina tilu cilaka.
The angel in Revelation ten is Christ, who descends to empower the movement in the beginning, and He descends again in Revelation eighteen to empower the movement at the end.
Malaikat dina Wahyu bab sapuluh téh Kristus, anu lungsur pikeun maparin kawasa ka éta gerakan dina mimitina, sarta Anjeunna lungsur deui dina Wahyu bab dalapan belas pikeun maparin kawasa ka éta gerakan dina ahirna.
The seventh trumpet began to sound on October 22, 1844, at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment: the Jubilee trumpet and the seventh trumpet.
Tarompét katujuh mimiti disada dina tanggal 22 Oktober 1844, nalika dimimitianana pangadilan anu mangrupa Poé Panebusan antitipikal. Tarompét Yobel kudu ditiup dina Poé Panebusan. Ku kituna, dua tarompét disadakeun dina pangadilan: tarompét Yobel jeung tarompét katujuh.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.
Saterusna maneh kudu ngagelarkeun tarompet yobel dina poe kasapuluh bulan katujuh; dina Poe Panebusan kudu maraneh ngagelarkeun tarompet ka sakuliah tanah maraneh. Jeung maraneh kudu nyucikeun taun kalimapuluh, sarta ngawartakeun kabébasan ka sakuliah tanah pikeun sakumna pangeusina: éta bakal jadi yobel pikeun maraneh; sarta masing-masing kudu mulang ka milikna sorangan, jeung masing-masing kudu mulang ka kulawargana. Taun kalimapuluh éta bakal jadi yobel pikeun maraneh: maraneh ulah melak, ulah ogé ngala naon anu tumuwuh sorangan di dinya, jeung ulah ngumpulkeun buah anggurna tina tangkal anggur anu henteu dirawat. Imamat 25:9–11.
The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.
Kontéks anu ngaidéntifikasi paburencayna Israél salila “tujuh kali” anu kapanggih dina pasal satuluyna dina Imamat, ditepikeun dina ayat-ayat anu ngantarkeun kana parentah pikeun niup tarompét yubileum dina Poé Pangampura.
Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.
Caritakeun ka urang Israil, sarta sebutkeun ka maranéhna, Lamun maranéh geus asup ka tanah anu ku Kami dipaparin ka maranéh, tanah éta kudu ngayakeun Sabat pikeun PANGERAN. Genep taun maneh kudu nyebarkeun binih di kebon maneh, jeung genep taun maneh kudu ngurus kebon anggur maneh sarta ngumpulkeun hasilna; tapi dina taun katujuh kudu aya Sabat istirahat pikeun tanah éta, hiji Sabat pikeun PANGERAN: maneh ulah nyebarkeun binih di kebon maneh, jeung ulah ngurus kebon anggur maneh. Nu tumuwuh sorangan tina hasil panén maneh ulah dipanén, jeung buah anggur tina tangkal anggur maneh anu teu dirumat ulah dikumpulkeun; sabab éta taun istirahat pikeun tanah. Jeung Sabatna tanah éta bakal jadi dahareun pikeun maranéh; pikeun maneh, jeung pikeun bujang maneh, jeung pikeun dayang maneh, jeung pikeun buruh upahan maneh, jeung pikeun urang asing anu ngumbara cicing jeung maneh, jeung pikeun ingon-ingon maneh, jeung pikeun sato galak anu aya di tanah maneh; sakabéh hasilna bakal jadi dahareun. Jeung maneh kudu ngitung tujuh Sabat taun pikeun diri maneh, tujuh kali tujuh taun; jeung lilana tujuh Sabat taun éta bakal jadi pikeun maneh opat puluh salapan taun. Imamat 25:2–8.
When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.
Nalika Miller nyadar kana panghukuman ka Israél ku lantaran ngalanggar reureuh Sabat pikeun tanah dina pasal ka dua puluh genep, manéhna nerapkeun prinsip yén sapoé ngawakilan sataun sarta manggihan yén sataun téh tilu ratus genep puluh poé, jeung yén tujuh kali tilu ratus genep puluh téh dua rébu lima ratus dua puluh taun panghukuman alatan ngalanggar perjangjian. Éta téh bebeneran nubuat anu pangheulana kapanggih ku anjeunna. Éta jadi dasar tina bebeneran-bebeneran anu ngawangun pondasi anu diteundeun ku Kristus ngaliwatan pagawéan Miller. Tarompet Yobel téh hiji pangumuman ngeunaan pangluputan jeung kabébasan.
The seventh trumpet is Islam of the third woe.
Tarompet katujuh nyaéta Islam tina cilaka katilu.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Nanging ing dina-dina swarané malaékat kapitu, nalika dhèwèké wiwit muni, rahasiané Allah bakal kasampurnakaké, kaya sing wis dipratélakaké déning Panjenengané marang para abdiné, yaiku para nabi. Wahyu 10:7.
The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.
Tarompet katujuh tina Islam nyaéta hiji bebeneran nubuat lahiriah, sarta tarompet Yobel nyaéta bebeneran nubuat batiniah ngeunaan pembenaran ku iman—pangluputan tina dosa, anu nurutkeun Sister White mangrupakeun malaikat katilu dina bebeneran anu sajatina. Dina mangsa nalika tarompet katujuh keur disada, rusiah Kristus di jero anjeun, harepan kamulyaan, bakal disampurnakeun nalika Kristus ngahijikeun Kaallahan-Na jeung kamanusaan saratus opat puluh opat rébu. Jalma-jalma anu dina harita narima meterai Allah bakal ngumumkeun hiji amanat tarompet pangéling-ngéling anu dilambangkeun minangka cilaka katilu, sarta ogé pangéling-ngéling malaikat katilu. Cilaka katilu maparin kakawasaan ka amanat malaikat katilu nalika malaikat anu taya kirangna ti Pribadi Yesus Kristus nurun mawa hiji amanat dina panangan-Na.
When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.
Nalika urang ngaidentipikasi yén éta téh hiji nubuat waktu ngeunaan cilaka kahiji jeung cilaka kadua anu nguatkeun amanat malaikat kahiji, sarta hiji nubuat ngeunaan cilaka katilu anu nguatkeun amanat malaikat katilu, urang keur ngaidentipikasi tarompét-tarompét éta minangka “panghukuman anu didatangkan ka Roma minangka réspon kana paneguhan poé Minggu.” Panghukuman-panghukuman providensial éta, utamana tilu tarompét cilaka anu pamungkas, sajajar jeung paralél jeung amanat pangéling-ngéling tilu malaikat dina Wahyu opat welas. Dua cilaka jeung dua malaikat dina sajarah Millerite, sarta cilaka katilu jeung malaikat katilu dina sajarah saratus opat puluh opat rébu. Dina sajarah awal malaikat kahiji jeung kadua, amanat ngeunaan dibukana pangadilan dikuatkeun ku hiji panggenapan Islam tina cilaka kahiji jeung cilaka kadua. Dina sajarah panungtung malaikat katilu, amanat anu ngumumkeun ditutupna pangadilan dikuatkeun ku hiji panggenapan Islam tina cilaka katilu.
The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.
Kawasa dina awal jeung dina ahir dilambangkeun ku malaikat dina Wahyu sapuluh jeung dalapan welas, “anu taya lian hiji pribadi iwal ti Yesus Kristus.” Amanat lahiriah Islam jeung amanat batiniah pangadilan nyaéta tarompet cilaka anu katilu sacara lahiriah, sedengkeun amanat batiniah pangadilan nyaéta tarompet malaikat anu katilu. Tarompet lahiriah Islam téh nyaéta nubuat dua rébu lima ratus dua puluh taun, jeung tarompet batiniah malaikat anu katilu nyaéta dua rébu tilu ratus taun. Duanana sumping jeung disada dina bubukana pangadilan pikeun nu maot, sarta duanana sumping deui dina bubukana pangadilan pikeun nu hirup.
The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.
Malaikat dina Wahyu sapuluh turun dina 11 Agustus 1840 minangka panggenepan tina nubuat ngeunaan Islam, sarta ku cara kitu, malaikat éta ngalambangkeun turunna malaikat dina Wahyu dalapan welas kalayan hiji panggenepan nubuat ngeunaan Islam. Pangadilan Allah kana pambarontakan hukum Minggu dina 321, tuluy deui dina 538, digambarkeun ku genep tarompét anu kahiji, sarta pangadilan-Na pikeun pambarontakan hukum Minggu anu baris geura datang digambarkeun ku tarompét katujuh, anu mangrupakeun cilaka katilu sarta ogé malaikat katilu. Amanat pangéling ngeunaan awal pangadilan dina 22 Oktober 1844 jeung amanat pangéling ngeunaan pangadilan ka nu hirup dina 9/11, duanana dipaparin kakawasaan ku malaikat katujuh dina runtuyan anu ditepikeun ku Jones. Genep malaikat tarompét dina pasal dalapan jeung salapan, tuluy dina pasal sapuluh turun hiji malaikat anu taya lian ti Yesus Kristus. Anjeunna anu katujuh dina runtuyan malaikat, anu satuluyna dina pasal sabelas dituturkeun ku cilaka katilu, nyaéta tarompét katujuh anu mimiti disada dina 1844, tapi anu mangrupa anu kadalapan dina runtuyan malaikat anu nuntun kana malaikat kasalapan, kasapuluh, jeung kasasabelas dina Wahyu opat welas.
The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.
Pesen malaikat katilu teu bisa dipisahkeun tina pesen malaikat kahiji jeung kadua, tapi ogé teu bisa dipisahkeun tina tujuh tarompét pangadilan Allah kana kamurtadan. Opat tarompét pangheulana tina pangadilan dina Wahyu pasal dalapan nandakeun karuntuhan anu lumangsung saeutik-saeutik tina Roma Kulon sanggeus hukum Minggu anu kahiji ti Konstantinus dina taun 321, sarta dimimitian dina mangsa anjeunna ngabagi kakaisaran jadi wétan jeung kulon dina taun 330.
“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Lamun bangsa urang, dina déwan législatifna, netepkeun undang-undang pikeun meungkeut nurani manusa dina perkara hak-hak agama maranéhna, maksa pangreureuhan poé Minggu, sarta nerapkeun kakawasaan nu nindes ka jalma-jalma anu ngajaga Sabat poé katujuh, maka hukum Allah, dina sagala maksud jeung tujuanana, bakal dijadikeun batal di nagri urang; jeung murtad nasional bakal dituturkeun ku karuksakan nasional.” Review and Herald, 18 Désémber 1888.
The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern, was brought to its end progressively. The demise of Western Rome under the first four trumpets by 476 represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and end at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.
Prinsip yén kamurtadan hiji bangsa ngabalukarkeun kabinasaan éta bangsa jadi kanyataan dina bangsa Konstantinus, dimimitian ku opat tarompét kahiji anu dina taun 476 geus mungkas riwayat Roma Kulon. Roma Wétan mungkas riwayatna dina taun 1453, sanajan sacara nubuat geus kaleungitan kadaulatan nasionalna dina tanggal 27 Juli 1449. Teu saperti Babul anu digulingkeun dina sapeuting, Roma, boh kulon boh wétan, dibawa kana tungtung riwayatna laun-laun. Runtuhna Roma Kulon dina mangsa opat tarompét kahiji, anu dina taun 476 geus tuntas, ngalambangkeun runtuhna Amérika Sarikat dina mangsa opat tarompét, anu dina hiji tataran ngalambangkeun opat generasi Amérika Sarikat anu dimimitian dina taun 1798 sarta lekasan nalika undang-undang poé Minggu ditetepkeun. Opat generasi éta sajajar jeung opat generasi Adventisme, anu sajajar jeung opat jamaah kahiji dina Wahyu pasal dua, sarta opat kalakuan pikageuleuheun anu beuki parna dina Yehezkiel pasal dalapan jeung opat gelombang simeut dina kitab Yoél.
For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.
Sabab kieu timbalan PANGERAN Alloh; Kumaha deui lamun Kami ngutus opat hukuman Kami anu beurat ka Yerusalem, nya éta pedang, jeung kalaparan, jeung sato galak anu matak cilaka, jeung panyakit sampar, pikeun mupus ti dinya manusa jeung sasatoan? Yehezkiel 14:21.
The fifth and sixth trumpets brought down Eastern Rome, and Eastern Rome, in prophetic relation to Western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was Western Rome.
Sangkakala kalima jeung kagenep geus ngaruntuhkeun Romawi Wétan, sarta Romawi Wétan, dina hubungan nubuatna jeung Romawi Kulon, ngalambangkeun nagara. Romawi Kulon ngalambangkeun garéja. Romawi Kulon ogé ngalambangkeun Amérika Sarikat, anu ditaklukkeun heula, sakumaha halna Romawi Kulon.
“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.
“Lamun Amérika, nagara kabébasan agama, ngahiji jeung Kakapaan dina maksa nurani jeung ngadorong manusa pikeun ngahormat kana sabat palsu, umat di unggal nagara di sakuliah dunya bakal dipingpin pikeun nuturkeun conto dirina.” Testimonies, jilid 6, 18.
The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.
Opat tarompét anu kahiji ngagambarkeun opat generasi sajarah Amérika, jeung nalika Amérika Sarikat ragrag, nagri anu mulya dina ayat kaopat puluh hiji tina Daniel sabelas kakara waé ragrag, sarta halangan salajengna nya éta Mesir, lambang tina sakumna bangsa-bangsa séjén di dunya. Perserikatan Bangsa-Bangsa, anu mangrupa sapuluh raja éta, tuluy sapuk pikeun masrahkeun karajaan maranéhna anu katujuh ka kapausan, salila “sakedapan pondok—sajam,” dina Wahyu tujuh belas. Ieu kajadian dina pesta ulang taun Herodes, nalika anjeunna ngajangjikeun satengah karajaanna. Dina pesta ulang taun Herodes, dina éta jam tulisan leungeun mucunghul dina kapur témbok, sarta Belsyazar dipaéhan. Éta jam datang dina hukum Minggu sarta lumangsung nepi ka panutupan mangsa kasempetan manusa. Karajaan anu katujuh ditaklukkeun sakumaha dilambangkeun ku ruksakna témbok Konstantinopel anu rubuh dina taun 1453. Ti hukum Minggu di Amérika Sarikat, sakumaha dilambangkeun ku taun 1449, nepi ka ragragna Konstantinopel dina taun 1453 aya opat taun simbolis. Kapausan narima tatu maotna dina taun 1798.
In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.
Dina Daniel sabelas ayat opat puluh, kapausan murag dina taun 1798, dina mangsa ahir. Tuluy raja kidul murag dina taun 1989, dina mangsa ahir. Amérika Sarikat murag dina ayat opat puluh hiji, jeung Mesir murag dina ayat opat puluh dua, sarta kapausan ngahontal ragragna anu kadua jeung anu pamungkas dina ayat opat puluh lima.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Tina naék jeung ragragna bangsa-bangsa sakumaha geus dijentrekeun écés dina kitab Daniel jeung Wahyu, urang kudu diajar sabaraha euweuh hargana kamulyaan anu ngan saukur lahiriah jeung dunyawi. Babul, kalayan sagala kakawasaan jeung kamulyaanana, anu saruana can kungsi deui katénjo ku dunya urang ti harita,—kakawasaan jeung kamulyaan anu dina paningal jalma-jalma jaman harita kaciri kacida pageuhna jeung langgengna,—kumaha lengkepna éta geus sirna! Saperti ‘kembang jukut,’ éta geus musna. Yakobus 1:10. Kitu deui musnana karajaan Média-Pérsia, kitu deui karajaan Yunani jeung Rum. Jeung kitu pulalah musnana sagala anu henteu ngajadikeun Allah jadi dasarna. Ngan anu pakait pageuh jeung maksad-Na, jeung nganyatakeun sipat-Na, anu bisa langgeng. Prinsip-prinsip-Na wungkul anu jadi hal-hal anu pageuh di dunya urang.” Nabi-Nabi jeung Raja-Raja, 548.
The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.
Ragragna Amérika Sarikat (nabi palsu) dina ayat opat puluh hiji dilambangkeun ku taun 1449, sarta ragragna Mesir (naga) dina ayat opat puluh dua dilambangkeun ku taun 1453, sedengkeun kapausan (sato galak) nepi ka tungtungna kalayan teu aya nu nulungan, sakumaha dilambangkeun ku taun 1798. Nabi palsu jeung naga diruntuhkeun ku kakawasaan-kakawasaan tarompet, ari sato galak diruntuhkeun ku kakawasaan naga.
The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicanism in the earth beast began in 1798 and end at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.
Angka opat mangrupa lambang bubarna hiji karajaan. Karajaan Alexander peupeus jadi opat karajaan, sarta Mesir runtuh di Laut Beureum dina generasi kaopat, sarta Israil keur sujud ka panonpoé dina lampah pikageuleuheun kaopat dina Yeheskel dalapan. Opat generasi Protestantisme jeung Républikanisme dina sato galak ti darat dimimitian dina taun 1798 sarta bakal lekasan nalika datangna undang-undang poé Minggu anu geus deukeut waktuna pikeun duanana tanduk. Opat hukuman anu kacida beuratna ka Yérusalém anu disebutkeun ku Yeheskel ngagambarkeun opat hukuman ka Amérika Sarikat, sarta opat hukuman ka karajaan kagenep dina nubuat Alkitab éta ngalambangkeun opat taun ti 1449 nepi ka 1453, nalika karajaan katujuh dina nubuat Alkitab satuju pikeun masrahkeun satengah karajaanna ka kapapaan dina hiji hubungan antara garéja jeung nagara anu aya dina kakawasaan awéwé lacur ti Tirus.
The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.
Opat taun ti 1449 nepi ka 1453 ngagambarkeun karuntuhan karajaan katujuh dina hukum Minggu, sarta ogé ngagambarkeun mangsa karuntuhan karajaan kadalapan ti hukum Minggu nepi ka panutupan mangsa pangampihan. Panaklukan Mesir, anu nya éta dunya sarta ogé naga anu dipasrahkeun ka kapapaan, mangrupa hiji fraktal dina awal mangsa anu dilambangkeun ku opat taun ti 1449 nepi ka 1453. Ieu nandakeun ragragna Konstantinopel dina hukum Minggu, tuluy deui nalika Mikael nangtung. Nalika Mikael nangtung, opat malaikat dileupaskeun sapinuhna nurutkeun ilham.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Kuring ningali yén opat malaikat éta baris nahan opat angin nepi ka padamelan Isa réngsé di Bait Suci, teras bakal datang tujuh bala panungtungan.” Early Writings, 36.
Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth, we will consider the second woe in the context of applying it at the soon-coming Sunday law.
Opat bagian tina karajaan Alexander, opat tarompét ka Roma Kulon, opat angin anu dileupaskeun ka Roma Wétan, opat hukuman anu pohara beuratna ka Yérusalém, opat angin anu dileupaskeun nalika kapausan nepi ka ahirna bari taya anu nulungan. Sanggeus lambang-lambang nubuat ieu dipedar, urang baris ngulik cilaka anu kadua dina kontéks nerapkeunana dina mangsa undang-undang poé Minggu anu moal lila deui bakal datang.
The Council of Florence
Majelis Firenze
In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.
Dina taun 1439, dina Konsili Firenze (disebut ogé Uni Firenze), para wawakil Garéja Ortodoks Wétan (dipingpin ku Kaisar Bizantium Yohanes VIII Palaiologos jeung Patriark Konstantinopel) nandatanganan hiji dekret resmi ngeunaan persatuan jeung Garéja Katolik Roma. Maranéhna satuju pikeun ngaku Paus Roma minangka kapala (otoritas pangluhurna) tina sakumna Garéja.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.
Sabab salaki teh kapala pamajikan, sakumaha Kristus teh Kapala gareja; sarta Anjeunna teh Jurusalamet tina badan. Epesus 5:23.
The Nicene Creed
Kredo Nicea
The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.
Kaisar jeung Patriark nampa “klausa Filioque” dina Kredo Nikea, anu mangrupa tambahan kana Kredo Nikea, anu nyebutkeun yén Roh Suci asalna ti Rama jeung ti Putra. Kredo Nikea téh salah sahiji rumusan anu pangpentingna jeung panglobana dipaké dina sajarah iman Katolik. Kredo Nikea mangrupa kasimpulan resmi ngeunaan kapercayaan inti Katolik. Mimitina éta ditulis pikeun ngabéla bebeneran ngeunaan saha ari Yesus Kristus téh. Dina taun 325, timbul pasualan gedé lantaran saurang imam nu ngaranna Arius ngajar yén Yesus diciptakeun ku Allah Rama sarta lain Allah sapinuhna.
Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first, is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.
Kaisar Konstantinus ngayakeun Konsili Nikea Kahiji pikeun ngaréngsékeun pasualan éta. Konsili éta negeskeun kalawan pageuh yén Yesus téh sapinuhna Allah, “sahakékat” jeung Rama. Pangakuan Iman éta saterusna dimekarkeun dina Konsili Konstantinopel taun 381. Dina tahap ieu kedah dicatet yén Pangakuan Iman Nikea ditetepkeun dina sajarah Konstantinus anu kahiji, sarta engké bakal jadi pasualan pikeun Konstantinus anu pamungkas, nyaéta Konstantinus anu kasabelas, anu mangrupa Kaisar pamungkas Kakaisaran Bizantium Wétan. Konstantinus Agung, anu kahiji téa, sababaraha kali dipidangkeun minangka jejer dina nubuat Alkitab. Anjeunna téh pangawasa dina mangsa mimiti kakaisaran wétan, ku kituna ngalambangkeun pangawasa dina mangsa ahir kakaisaran wétan. Kanyataan yén Pangakuan Iman Nikea mangrupa unsur dina sajarah boh mangsa mimiti boh mangsa ahir kedah diperhatikeun ku jalma anu neuleuman nubuat, upami anjeunna ngartos prinsip alfa jeung oméga.
In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”
Dina taun 381, Kredo Nisea diropéa ku doktrin Purgatorium, doktrin Ekaristi, kalayan ditarimana pamakéan roti anu teu diragi pikeun Ekaristi, anu mangrupa prakték Latin. Kredo taun 381 ogé narima pamahaman Katolik ngeunaan dosa asal jeung kahirupan sanggeus maot. Éta dipungkas ku ieu kalimah konci: “Kami ogé netepkeun yén tahta apostolik anu suci jeung Pontif Romawi nyepeng kaunggulan utama luhur sakuliah dunya sarta mangrupa wakil Kristus anu sajati.”
At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.
Dina Konsili Florence, hiji vérsi anu geus dipanyarkeun deui ditandatanganan dina tanggal 6 Juli 1439, 14 taun saméméh Konstantinopel ragrag ka Turki Ottoman dina taun 1453. Persatuan éta ditandatanganan dina kaayaan tekenan pulitik anu beurat. Kakaisaran Bizantium keur kacida merlukeun pitulung militér ti Kulon pikeun nyanghareupan Ottoman anu terus maju. Nalika para utusan Yunani mulang ka nagarana, kasapukan éta ditampik kalawan teges ku kalolobaan kaum rohaniwan, para rahib, jeung rahayat biasa di Wétan. Kalolobaan uskup anu nandatangananana engké narik deui pangrojong maranéhna. Persatuan éta teu kungsi sapinuhna dilaksanakeun sarta sacara resmi dipungkir ku Garéja Ortodoks Wétan dina taun-taun satuluyna. Nepi ka waktuna Konstantinopel ragrag dina taun 1453, persatuan éta sabenerna geus ambruk. Ku para sajarawan, hal ieu remen dipedar minangka hiji persatuan pulitik anu gagal ku lantaran ayana panolakan anu jero dina widang téologis, kultural, jeung ti rahayat.
At the First Council of Nicaea of 325, the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.
Dina Konsili Nikea Kahiji taun 325, Pangakuan Iman Nikea disahkeun. Ieu kacatet lima taun saméméh taun 330, nalika jangka waktu 360 taun dina Daniel bab sabelas, ayat dua puluh opat, anu dilambangkeun minangka hiji “mangsa” téh lekasan.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Manehna bakal asup kalawan damai, malah nepi ka tempat-tempat anu pangsuburna di propinsi éta; sarta manehna bakal ngalakonan hal anu tacan kungsi dilakonan ku karuhunna, atawa ku karuhun karuhunna; manehna bakal ngabagikeun ka maranéhna hasil rampasan, jarahan, jeung kakayaan: enya, manehna bakal ngarancang akalna ngalawan benteng-benteng anu kuat, ngan pikeun sawatara waktu. Daniel 11:24.
The years 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.
Taun 31 SM jeung taun 330 duanana nandaan “waktu anu geus ditangtukeun” dina ayat dua puluh tujuh jeung dua puluh salapan tina Daniel pasal sabelas.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.
Jeung hate duanana raja ieu bakal ngeunahkeun kana kajahatan, sarta maranéhna bakal nyarita bohong dina hiji méja; tapi éta moal hasil, sabab ahirna téh masih kénéh dina waktu anu geus ditangtukeun. … Dina waktu anu geus ditangtukeun anjeunna bakal balik deui, sarta datang ka kidul; tapi moal sarua jeung anu ti heula, atawa jeung anu pamungkas. Daniel 11:27, 29.
The beginning (330) and ending (1449–1453) of the prophetic line of Eastern Rome are represented by the first and last emperors named Constantine. The alpha and omega of the prophetic line of Eastern Rome, called the Byzantine Empire, is connected to the ending of the three hundred and sixty years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC, Mark Antony and Augustus Caesar spoke lies at one table that did not prosper. Before the year 330, in 325, the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.
Mimiti (330) jeung ahir (1449–1453) galur nubuat Romawi Wétan dilambangkeun ku kaisar munggaran jeung pamungkas anu ngaranna Constantine. Alfa jeung oméga tina galur nubuat Romawi Wétan, anu disebut Kakaisaran Bizantium, patali jeung ahir mangsa tilu ratus genep puluh taun nalika Kakaisaran Romawi maréntah kalawan kakawasaan pangluhurna ti perang Actium dina taun 31 SM nepi ka taun 330, tuluy saterusna nepi ka taun 1453. Saméméh perang Actium dina taun 31 SM, Mark Antony jeung Augustus Caesar ngucapkeun kabohongan anu henteu mawa hasil di hiji méja. Saméméh taun 330, nyaéta dina taun 325, Pangakuan Iman Nicea disahkeun. Saméméh taun 1453, vérsi anu geus diropéa tina Pangakuan Iman Nicea anu sarua pisan disahkeun. Saméméh taun 31 SM, dua tokoh pulitik ngucapkeun kabohongan di hiji méja. Dina taun 325, kabohongan rohani diucapkeun di hiji méja. Dua saksi éta ngaidéntifikasi kabohongan pulitik jeung rohani anu disahkeun dina taun 1439 dina Konsili Florence. Pangakuan Iman Nicea anu geus diropéa éta disebut Dékrét Kahijian.
The first waymark of lies at one table came before 31 BC and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome, against a confederacy of a man and woman representing Egypt. The second set of lies was in 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented Western and Eastern Rome, with Eastern Rome seeking a political goal by agreeing to a religious argument. 31 BC, followed by 330 and then 1453, represents a triple application of the line of Rome.
Tetengger kahiji ngeunaan kabohongan di hiji méja lumangsung saméméh taun 31 SM sarta ngalibetkeun dua faksi pulitik di Roma kapir. Waktu anu geus ditangtukeun pikeun éta kabohongan téh taun 31 SM, sarta ieu ngalibetkeun Augustus, lambang Roma, anu ngalawan hiji aliansi antara saurang lalaki jeung saurang awéwé anu ngawakilan Mesir. Runtuyan kabohongan kadua lumangsung dina taun 325, sarta waktu anu geus ditangtukeun téh taun 330. Runtuyan kabohongan katilu lumangsung dina taun 1439, sarta waktu anu geus ditangtukeun téh taun 1449–1453. Jalma-jalma anu aya di méja dina taun 1439 ngawakilan Roma Kulon jeung Roma Wétan, ari Roma Wétan narékahan pikeun ngahontal tujuan pulitik ku cara nyatujuan hiji argumén kaagamaan. Taun 31 SM, disusul ku taun 330 tuluy taun 1453, ngagambarkeun panglarapan tilu kali tina garis Roma.
The political threat of the alliance of Mark Antony and Cleopatra typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.
Ancaman pulitik tina aliansi Mark Antony jeung Cleopatra mangrupa pralambang ancaman rohani tina ajaran sasar Arianisme dina taun 325, anu satuluyna mangrupa pralambang ancaman pulitik jeung kaagamaan ti bangsa Turki Islam dina taun 1439.
The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”
Doktrin-doktrin Syahadat Nikea téh bohong, sarta euweuh bebeneran di jerona. Dokumén anu ditandatanganan dina tanggal 6 Juli 1439, dina Konsili Firenze, dingaranan Dékré Kasatuan sarta ngawakilan bohong anu sarua, malah leuwih ti éta. Nalika para utusan mulang ka Konstantinopel dina taun 1439, maranéhna disanghareupan ku amarah jeung tuduhan panghianatan. Kecap anu sumebar harita kieu: “Leuwih hade serban Turki tibatan mitra Paus.”
The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.
Persatuan éta ditandatanganan utamana ku sabab Kaisar Bizantium kacida merlukeun pitulung militér ti Kulon pikeun ngalawan Ottoman. Sanggeus jadi écés yén pitulung militér anu datang téh saeutik pisan (atawa euweuh pisan), pangrojong kana persatuan éta tuluy luntur. Dina taun 1450–1451, sababaraha sinode Wétan nampik persatuan éta, sarta sanggeus Konstantinopel ragrag dina taun 1453, persatuan éta ditilar sapinuhna. Hasil ahir tina Dekrit Persatuan Florence ku Garéja Ortodoks Wétan dianggap minangka hiji konsili anu gagal jeung ditampik. Éta henteu diaku sah. Sanajan kitu, Garéja Katolik Roma tetep nganggap éta minangka konsili ékuménis anu sah.
We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299, and ended on July 27, 1449.
Urang keur ngawangun dasar logika pikeun maham kumaha ciri-ciri nubuat tina cilaka anu kadua diulang deui dina sajarah cilaka anu katilu. Nubuat ngeunaan cilaka anu kahiji, anu lilana saratus lima puluh taun, dimimitian dina tanggal 27 Juli 1299, sarta réngsé dina tanggal 27 Juli 1449.
1449
1449
Constantine XI Palaiologos was born in 1404 and reigned from January 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453, when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).
Constantine XI Palaiologos lahir dina taun 1404 sarta maréntah ti Januari 1449 nepi ka 29 Méi 1453. Anjeunna mangrupa kaisar pamungkas Kakaisaran Romawi Wétan (Bizantium), anu geus ngadeg salila leuwih ti 1.100 taun. Kalawan gagah wani, anjeunna mingpin pertahanan Konstantinopel dina mangsa pangepungan ku pasukan Utsmaniyah taun 1453, kalayan ngan kira-kira 7.000 nepi ka 8.000 urang anu ngabéla kota pikeun ngalawan pasukan Mehmed II anu jumlahna leuwih ti 80.000 urang. Anjeunna gugur nalika tarung di luhur témbok kota dina 29 Méi 1453, nalika Konstantinopel ahirna direbut. Layonna henteu kungsi bisa diidéntifikasi sacara pasti. Pupusna anjeunna nandaan lekasanana Kakaisaran Romawi (tuluyan langsung pamungkas tina kakaisaran anu diadegkeun ku Augustus dina taun 27 SM).
He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).
Anjeunna diinget dina sajarah Yunani jeung tradisi Ortodoks minangka tokoh pahlawan—dina carita legenda mindeng disebut “Kaisar Marmer” (kayakinan yén hiji poé anjeunna bakal mulang pikeun nyalametkeun Konstantinopel).
John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425 to 1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.
John VIII Palaiologos (1392–1448) nyaéta Kaisar Bizantium kadua ti panungtung, anu maréntah ti taun 1425 nepi ka 1448. Anjeunna putra cikal Kaisar Manuel II Palaiologos sarta lanceuk Constantine XI. Salila sabagéan gedé mangsa pamaréntahanana, John VIII narékahan satékah polah pikeun nyalametkeun Kakaisaran Bizantium anu keur sakarat ti bangsa Ottoman. Dina taun 1439, anjeunna nyalira angkat ka Italia sarta mingpin Konsili Florence; dina konsili éta, anjeunna jeung délégasi Ortodoks Wétan samentara waktu sapuk pikeun ngahiji deui jeung Garéja Katolik Roma sarta narima Paus minangka kapala Garéja. Constantine Agung ogé kungsi mingpin Konsili Nicaea. John VIII miharep yén persatuan jeung kapausan éta bakal ngadatangkeun bantuan militér ti Kulon pikeun ngalawan bangsa Turki, tapi persatuan éta pohara teu dipikaresep ku masarakat di Konstantinopel sarta ahirna gagal. John VIII pupus dina taun 1448 (ku sabab alamiah), ngan lima taun saméméh Konstantinopel ragrag dina taun 1453. Adina, Constantine XI, saterusna jadi kaisar sarta gugur nalika mertahankeun kota éta.
When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.
Nalika Yohanes VIII pupus dina taun 1448, lanceukna, Konstantinus XI, dipilih jadi panerus. Dina taun 1448, Kakaisaran Bizantium geus jadi nagara vasal leutik pisan, sarta bangsa Ottoman miboga pangaruh anu kacida gedéna kana saha anu diuk dina tahta di Konstantinopel. Dina tanggal 27 Juli 1449, hiji kajadian pulitik anu kacida pentingna lumangsung dina taun-taun panungtungan Kakaisaran Bizantium. Kaisar Bizantium Yohanes VIII Palaiologos geus pupus saméméhna dina taun 1448. Lanceukna, Konstantinus XI Palaiologos (kaisar anu panungtung), diproklamasikeun jadi kaisar di Konstantinopel. Sanajan kitu, saméméh Konstantinus XI sacara resmi naék tahta, manéhna ngutus para duta ka Sultan Ottoman (Murad II) sarta nyuhunkeun idin pikeun maréntah. Sultan masihan éta idin, sarta kakara sanggeus éta Konstantinus XI sacara resmi dimahkotaan jeung diaku jadi kaisar. Kalakuan ieu katempo minangka pasrah sukarela kana kamerdikaan Bizantium. Pikeun kahiji kalina, saurang kaisar Bizantium sacara kabuka ngaku yén manéhna maréntah ngan ku idin ti bangsa Turki Ottoman. Ngan opat taun ti harita, dina taun 1453, Konstantinopel ragrag ka panangan Ottoman.
Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon-coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel, and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”
Tilu ratus salapan puluh hiji taun jeung lima belas poé sanggeus tanggal 27 Juli 1449, dina tanggal 11 Agustus 1840, bangsa Turki néangan panangtayungan tina ancaman Mesir ku cara tunduk ka opat kakuatan gedé Éropa, sahingga minuhan nubuat ngeunaan sajam, sapoé, sabulan, jeung sataun. Ayeuna urang geus netepkeun dadasar logika pikeun nerapkeun cilaka kahiji jeung kadua dina mangsa hukum poé Minggu anu bakal geura datang. Petrus, minangka lambang saratus opat puluh opat rébu, ngagambarkeun gerakan malaikat katilu, sarta William Miller ngagambarkeun gerakan dina malaikat kahiji jeung kadua. Kadua gerakan éta patali jeung “konci-konci.”
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Jeung konci kulawarga Daud baris ku Kami dipaparin kana taktakna; ku kituna manéhna bakal muka, sarta moal aya nu bisa nutup; jeung manéhna bakal nutup, sarta moal aya nu bisa muka. Yesaya 22:22.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Sareng Kami nyarios deui ka maneh, yén maneh teh Petrus, sarta dina batu ieu Kami bakal ngadegkeun jamaah Kami; sarta panto-panto naraka moal unggul ngalawan eta. Sarta Kami bakal maparin ka maneh konci-konci Karajaan sawarga; sarta naon bae anu ku maneh diiket di bumi bakal kabeungkeut di sawarga; sarta naon bae anu ku maneh dileupaskeun di bumi bakal kaleupaskeun di sawarga. Mateus 16:18, 19.
We will approach the battle of Nineveh in the next article not only as the “key” that opens the bottomless pit, but also as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.
Dina artikel salajengna, urang baris ngabahas perang Niniwe henteu ngan ukur minangka “konci” anu muka jurang anu taya dasarna, tapi ogé minangka konci nubuat anu nyaluyukeun sakabéh kasaksian Daniel pasal sabelas kana tatanan anu sampurna. Dina impian Miller, “konci” anu napel dina peti téh nyaéta métode Miller dina nalungtik Kitab Suci. Panalungtikan sajarah kaum Millerit ku métode ayat-ayat pangbukti, dipadukeun jeung “garis di luhur garis” dina sajarah malaikat katilu, mangrupa konci anu ngamungkinkeun konci Wahyu pasal salapan muka sarta nyaluyukeun sajarah anu nyamuni dina amanat éksternal ayat opat puluh kana tatanan anu bener.
We will continue our considerations in the next article.
Urang baris neruskeun paniténan urang dina artikel salajengna.
“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.
“Ka nabi, roda di jero hiji roda, jeung rupa-rupa mahluk hirup anu patalina jeung éta, sakabéhna katémbong ruwet tur teu bisa dijelaskeun. Tapi panangan Hikmah Nu Taya Wates katémbong di antara roda-roda éta, sarta katertiban anu sampurna jadi hasil tina padamelan-Na. Unggal roda jalan dina kasaluyuan anu sampurna jeung unggal roda séjénna.” Testimonies to Ministers, 214.