Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Dina kaayaan nu idéal, tujuh gareja jeung tujuh meterai kudu kaharti minangka lambang-lambang sajajar anu ngawakilan jalur internal jeung eksternal tina sajarah anu sarua. Penting ogé pikeun dicatet yén, nalika mertimbangkeun tilu gareja panungtung jeung tilu meterai panungtung, jalur sajarah anu ngawakilan sajarah progresif lain mangrupa poko utama tina éta lambang-lambang. Nalika gareja-gareja diterapkeun dina kontéks sajarah-sajarah sajajar, kamajuan sajarah mangrupa unsur anu ésénsial dina perlambangan éta; nanging, hal ieu lain kitu kaayaanana nalika tilu gareja panungtung jeung tilu meterai diperlakukeun minangka hiji lambang anu mandiri.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Tiluan gareja nu panungtung minangka hiji simbol nyaritakeun ngeunaan hubungan tilu golongan jeung dinamika interaksi di antara tilu golongan anu nyembah, anu diwakilan ku rupa-rupa gareja. Tilu meterai panungtung ngaidéntifikasi umat Allah sakumaha diwakilan ku Musa jeung Élia. Élia ngawakilan saratus opat puluh opat rébu, sedengkeun Musa ngawakilan jalma-jalma paéh anu bener.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Jeung nalika manéhna muka meterai nu kalima, kuring ningali di handapeun altar jiwa-jiwa jalma-jalma anu geus dipaéhan ku sabab Firman Allah jeung ku sabab kasaksian anu dicekel ku maranéhna. Jeung maranéhna ngagorowok ku sora tarik, pokna: “Nepi ka iraha, nun Gusti, anu suci jeung leres, Gusti can ngahakiman jeung males getih kami ka jalma-jalma anu cicing di bumi?” Tuluy ka unggal hiji ti maranéhna dipaparin jubah bodas; sarta diomongkeun ka maranéhna, supaya maranéhna reureuh heula sawatara waktu deui, nepi ka sasama abdi maranéhna kénéh jeung dulur-dulur maranéhna, anu baris dipaéhan saperti maranéhna, geus kacumponan jumlahna. Jeung nalika manéhna muka meterai nu kagenep, jeung tempo, aya lini anu kacida gedéna; panonpoé jadi hideung kawas karung bulu, jeung bulan jadi kawas getih; jeung bentang-bentang langit murag ka bumi, sakumaha tangkal anjir ngagugurkeun buah anjirna anu can asak, lamun diguncang ku angin anu tarik pisan. Jeung langit nyingkir kawas gulungan kitab nalika digulung; sarta unggal gunung jeung pulo kagésér tina tempatna. Jeung raja-raja di bumi, jeung jalma-jalma gedé, jeung jalma-jalma beunghar, jeung para panglima, jeung jalma-jalma perkasa, jeung unggal budak, jeung unggal jalma bébas, nyumputkeun diri maranéhna di guha-guha jeung di batu-batu pagunungan; sarta maranéhna nyarita ka gunung-gunung jeung batu-batu: “Ragragkeun diri ka kami, jeung sumputkeun kami tina payuneun Anjeunna anu linggih dina tahta, jeung tina murka Anak Domba éta. Sabab poé agung murka-Na geus datang; jeung saha anu bakal sanggup nangtung?” Wahyu 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Sadérék White ngawartoskeun ka urang yén meterai kalima téh nyangkem “hiji mangsa waktu dina mangsa nu bakal datang.” Ayat-ayat ngeunaan meterai kalima nanyakeun iraha Allah bakal ngahakiman kapausan lantaran maéhan umat Allah salila Jaman Poék. Jawabanana dipasihkeun yén dina “poé-poé panungtungan” Allah bakal ngahakiman kapausan ku sabab rajapati maranéhna, kitu deui ku sabab golongan séjén tina para martir kapausan anu ogé bakal dipaéhan ku kapausan dina mangsa krisis hukum Minggu.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Jeung nalika Anjeunna muka segel nu kalima ... [Wahyu 6:9–11]. Di dieu dipintonkeun ka Yohanes pamandangan-pamandangan anu lain kanyataan dina mangsa harita, tapi anu bakal kajadian dina hiji jangka waktu di mangsa nu bakal datang.” Manuscript Releases, volume 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Inspirasi ogé negeskeun yén jiwa-jiwa di handapeun altar, anu hayang nyaho iraha Allah baris ngahakiman kapausan, aya patalina jeung dua sora malaikat anu nyaangan bumi ku kamulyaan-Na dina pasal dalapan belas kitab Wahyu.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Waktu meterai kalima dibuka, Yohanes Sang Panyingkab dina titingalian ningali di handapeun altar rombongan jalma-jalma anu dipaéhan ku sabab Firman Allah jeung kasaksian Yesus Kristus. Sanggeus ieu datang pamandangan-pamandangan anu dijelaskeun dina Wahyu pasal dalapan welas, waktu jalma-jalma anu satia jeung bener dipanggil kaluar ti Babul. Wahyu 18:1–5 dicutat.” Manuscript Releases, jilid 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Dina Wahyu dalapan welas, hukuman Katolikisme téh rangkep, sabab di dinya jeung dina waktu éta manéhna dihukum lain ngan ku sabab jalma-jalma anu baris dipaéhan ku dirina dina “poé-poé panungtungan,” tapi ogé ku sabab korban-korban rajapati dina mangsa Jaman Poék pamaréntahan kapausan.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Tuluy kuring ngadéngé sora séjén ti sawarga, pokna, Kaluarlah ti dinya, eh umat Kami, sangkan maranéh ulah milu kana dosa-dosana, jeung sangkan maranéh ulah narima bala-balana. Sabab dosa-dosana geus nepi ka sawarga, jeung Allah geus emut kana kajahatan-jajahatanana. Balas manéhna sakumaha manéhna geus males ka maranéh, jeung gandakeun ka manéhna dua kali lipet nurutkeun kana lampah-lampahna: dina cangkir anu geus dieusian ku manéhna, eusian pikeun manéhna dua kali lipet. Wahyu 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Segel ka genep méré salah sahiji gambaran klasik dina Alkitab ngeunaan kajadian-kajadian anu langsung miheulaan Kadatangan Kristus anu Kadua salila tujuh bala panungtungan. Ieu dipungkas ku bubuka ka pasal tujuh tina Wahyu anu méré jawaban kana patalékan anu diangkat dina ayat panungtungan tina segel ka genep, “saha anu bakal sanggup nangtung.” Aya dua golongan anu bakal nangtung minangka panji Allah dina krisis hukum Minggu anu dipungkas nalika tujuh bala panungtungan datang. Dua golongan éta nyaéta saratus opat puluh opat rébu anu dilambangkeun ku Élia, jeung “riungan anu gedé” anu dilambangkeun ku Musa. Dua lambang ieu, Musa jeung Élia, saméméhna geus diidéntifikasi minangka jalma-jalma anu nangtung dina ahir dunya, sabab duanana nangtung babarengan jeung Kristus di Gunung Transfigurasi.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Golongan kahiji para martir papal ti Jaman Poék dipaparin jubah bodas, sarta golongan kadua—anu kudu ditungguan ku maranéhna nepi ka golongan éta kalengkepan—nyaéta “riungan anu gedé,” anu ogé maké jubah bodas. Meterai kalima jeung kagenep henteu nyayagikeun sajarah sajajar ngeunaan garéja kalima jeung kagenep, tapi nyayagikeun hiji kasaksian ngeunaan dua golongan anu nangtung jadi panji pikeun Gusti dina “poé-poé panungtung.” Dua golongan éta nyaéta jalma-jalma anu ngawawarkeun amanat tina dua sora dina Wahyu pasal dalapan welas. Amanat anu tuluy diwawarkeun éta dibarengan ku kacurahan Roh Suci, sakumaha dilambangkeun ku sajarah Pentakosta jeung sajarah Seruan Tengah Peuting dina awal Adventisme.
“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 ngawartakeun amanat malaikat katilu téh baris nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu dinubuatkeun hiji padamelan anu jembar saalam dunya tur miboga kakawasaan anu luar biasa. Gerakan advent taun 1840–44 téh mangrupakeun hiji pintonan mulya tina kakawasaan Allah; amanat malaikat kahiji dibawa ka unggal stasion misi di sakuliah dunya, sarta di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi katémbong di mana waé tanah saprak Reformasi abad ka genep belas; nanging ieu sadayana bakal kaliwatan ku gerakan anu perkasa dina kaayaan pangéling-eling anu pamungkas 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.
Pagawean éta bakal sarupa jeung pagawean dina Poé Pentakosta. Sakumaha “hujan nu ti heula” dipaparinkeun, dina curahan Roh Suci dina bubukana Injil, pikeun ngabalukarkeun mekarna bibit anu mulya, kitu deui “hujan nu pangpandeurina” bakal dipaparinkeun dina panutupna pikeun ngamajukeun asakna panén. “Mangka urang bakal nyaho, lamun urang terus ngudag pikeun nyaho ka PANGERAN: datangna-Na geus ditangtukeun saperti isuk-isuk; sarta Mantenna bakal sumping ka urang saperti hujan, saperti hujan nu pangpandeurina jeung nu ti heula ka bumi.” Hosea 6:3. “Ku sabab éta bagjakeun, eh barudak Sion, sarta giranglah dina PANGERAN Allah maranéh: sabab Mantenna geus maparin ka maranéh hujan nu ti heula kalayan saimbang, sarta Mantenna bakal nurunkeun ka maranéh hujan, hujan nu ti heula, jeung hujan nu pangpandeurina.” Joel 2:23. “Dina poé-poé pamungkas, saur Allah, Kami bakal ngucurkeun Roh Kami ka sakumna umat manusa.” “Jeung bakal kajadian, yén sing saha baé anu nyambat kana 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 panyataan kakawasaan Allah anu leuwih saeutik ti anu nandaan bubukana. Nubuat-nubuat anu kaeusi dina curahan hujan mimiti dina bubuka Injil bakal kaeusi deui dina hujan pamungkas dina panutupna. Ieu téh ‘mangsa panyegeran’ anu diarep-arep ku rasul Petrus waktu anjeunna nyarios: ‘Ku sabab kitu tobatlah maraneh, sarta balikeun diri, supaya dosa-dosa maraneh dihampus, nalika mangsa panyegeran datang ti payuneun Gusti; sarta Mantenna bakal ngutus Yesus.’ Acts 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Sanggeus meterai kagenep nimbulkeun patalékan anu ngawanohkeun Ilyas jeung Musa sakumaha digambarkeun dina Wahyu pasal tujuh, meterai katujuh dibuka sarta ngajelaskeun curahan Roh Suci ka luhur dua golongan éta. Kedah dicatet yén dina katerangan éta aya tiiseun salila satengah jam. Curahan hujan panungtungan anu dilambangkeun ku kabukana meterai katujuh ngawengku hiji mangsa tiiseun.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Sareng nalika anjeunna muka meterai anu katujuh, aya jempling di sawarga kira-kira satengah jam lilana. Tuluy kuring ningali tujuh malaikat anu ngadeg di payuneun Allah; sarta ka maranéhna dipasrahkeun tujuh tarompet. Jeung aya deui hiji malaikat datang tuluy nangtung di altar, nyekel wadah menyan emas; sarta ka anjeunna dipaparinkeun menyan anu loba, supaya ku anjeunna dipersembahkeun babarengan jeung doa sakumna umat suci dina altar emas anu aya di hareupeun tahta. Jeung haseup menyan éta, anu naék babarengan jeung doa-doa umat suci, munggah ka payuneun Allah tina panangan malaikat éta. Tuluy malaikat éta nyokot wadah menyan, ngeusian eta ku seuneu tina altar, sarta ngalungkeunana ka bumi; lajeng timbul sora-sora, guludug-guludug, kilat-kilat, jeung lini. Wahyu 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Sakumaha kakara dicatet dina petikan dina The Great Controversy, hujan panungtungan mimiti dicurahan nalika malaikat anu kuat turun sarta nyaangan bumi ku kamulyaan-Na. Hujan panungtungan mimiti nalika “gedong-gedong jangkung di Kota New York diruntuhkeun” dina 11 Séptémber 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Naha datang kecap yén kuring geus ngedalkeun yén New York kudu disapu ku ombak pasang anu gedé? Ieu mah can kungsi ku kuring diucapkeun. Kuring geus nyarios, nalika kuring ningali gedong-gedong jangkung keur diwangun di dinya, tingkat demi tingkat, ‘Betapa pikasieuneunana adegan-adegan anu bakal kajadian nalika Gusti jumeneng pikeun ngaguncang bumi kalayan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sagemblengna pasal dalapan welas tina Wahyu téh mangrupa pangéling-ngéling ngeunaan naon anu bakal tumiba ka bumi. Tapi kuring teu boga panyanggakeun husus ngeunaan naon anu bakal datang ka New York, iwal ti yén kuring terang, yén dina hiji poé gedong-gedong badag di dinya bakal diruntuhkeun ku malikna jeung dibalik-balikna kakawasaan Allah. Tina cahaya anu dipaparin ka kuring, kuring terang yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji sentuhan tina kakawasaan-Na anu perkasa, sarta wangunan-wangunan raksasa ieu bakal rubuh. Adegan-adegan bakal kajadian anu pikasieuneunana moal sanggup ku urang dibayangkeun.” Review and Herald, July 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
Dina tanggal 11 Séptémber 2001 hujan panungtung mimiti turun, sarta kucuran éta hujan murag ka jalma-jalma anu dilambangkeun ku Élia jeung Musa, sarta ngawengku hiji mangsa tiiseun. Mangsa tiiseun pikeun Musa jeung Élia ogé dilambangkeun dina Wahyu pasal sabelas, nalika Musa jeung Élia, éta dua nabi anu nyiksa dunya, “dipaéhan” di jalan-jalan. Tapi sanggeus tilu satengah poé maranéhna kaluar ti guha Horeb sarta naék ka sawarga. Dina sajarah hujan panungtung, éta amanat, anu dilambangkeun ku éta dua utusan, dipaéhan sarta dialungkeun ka jalan, tapi henteu dikurebkeun nepi ka maranéhna dihudangkeun deui. Ieu téh salah sahiji bebeneran poko anu ayeuna keur dibuka ku Singa ti kaom Yuda.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Tilu meterai anu pamungkas téh nandakeun gerakan panungtung umat Allah sakumaha digambarkeun ku Élia jeung Musa. Gerakan éta maot teras dihudangkeun deui. Éta téh hiji gerakan, sabab Adventisme dimimitian ku hiji gerakan anu terus lumangsung nepi ka taun 1863, waktu maranéhna nyisihkeun bebeneran anu kahiji anu dipingpin ku William Miller pikeun dipikawanoh. Dina taun 1863 éta gerakan réngsé, sabab dina taun 1863 maranéhna sacara sah jadi hiji garéja. Alfa jeung Oméga negeskeun yén lamun Anjeunna ngamimitian umat sésa-Na salaku hiji gerakan, mangka Anjeunna ogé bakal mungkas éta minangka hiji gerakan.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Urang ayeuna geus ngaréngsékeun tinjauan ngeunaan tujuh jamaah jeung tujuh segel. Dina tilu segel panungtung urang ningali dua golongan jalma-jalma anu ditebus anu dilambangkeun ku Musa jeung Élias. Sakabéh segel éta mere kasaksian ngeunaan malaikat anu kuat dina Wahyu dalapan welas. Nalika manéhna turun dina 11 Séptémber 2001, dua golongan jalma-jalma anu ditebus asup kana hiji prosés panyucian anu dirarancang pikeun nembongkeun jeung misahkeun dua golongan panyembah di jero gerakan éta dina ahir Adventisme, sakumaha geus dipralambangkeun ku gerakan dina awal Adventisme. Daniel nandakeun yén hiji golongan éta, anu ku anjeunna disebut jalma-jalma jahat, moal ngartos kana paningkatan pangaweruh, tapi jalma-jalma wijaksana ngartos. Mateus ngawartosan ka urang yén jalma-jalma anu kakurangan pamahaman kana pangaweruh anu geus dibuka segelna, nandakeun hiji parawan téh bodo. Parawan-parawan anu wijaksana dina krisis tengah wengi némbongkeun yén maranéhna ngartos sarta miboga paningkatan pangaweruh éta. Anu wijaksana jeung anu bodo dilambangkeun ku jamaah Piladélpia atawa jamaah Laodikia. Jalma-jalma jahat, parawan-parawan bodo ti Laodikia, baris dimuntahkeun kaluar tina sungut Gusti, sedengkeun anu wijaksana narima ngaran Allah, atawa tabiat-Na, dina tarang maranéhna. Lamun jamaah kagenep, Piladélpia, ngawakilan anu wijaksana, kumaha bisa jamaah katujuh, Laodikia, ngawakilan anu jahat? Lamun kitu kaayaanna, runtuyan éta jadi teu merenah, lain kitu? Jawabanana tangtu diréngsékeun ku Alfa jeung Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Dina awal umat Allah nu kahiji anu geus dingaranan, nyaéta Israél kuna, Musa ngalambangkeun Kristus dina ahir umat anu geus dingaranan éta.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Sabab Musa saéstuna ngandika ka karuhun, ‘PANGERAN Allah maranéh bakal ngangkat pikeun maranéh hiji nabi ti antara dulur-dulur maranéh, sarupa jeung sim kuring; ka Mantenna maranéh kudu nguping dina sagala hal, naon waé anu bakal didawuhkeun ka maranéh. Jeung bakal kajadian, yén unggal jiwa anu henteu daék nguping ka éta nabi bakal dibinasa ti antara umat.’ Rasul 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Dina ahir umat Allah anu kahiji nu ngagem ngaran golongan, Yohanes Pembaptis téh nya éta utusan Élia anu nyiapkeun jalan pikeun Kadatangan Kristus nu kahiji. Satuluyna Yesus ngalakukeun kurban-Na dina salib sarta sanggeus éta ngawitan pagawean Imam Agung-Na di Rohangan Suci tina tempat suci sawarga. Dina awal umat Allah anu kadua nu ngagem ngaran golongan, Israél modéren, William Miller téh nya éta utusan Élia anu nyiapkeun jalan pikeun Kadatangan Kristus nu Kadua. Tuluy Yesus ujug-ujug lebet ka Rohangan Nu Mahasuci sarta ngawitan pangadilan. Dina ahir umat Allah anu kadua nu ngagem ngaran golongan, aya hiji utusan Élia panungtungan anu nyiapkeun jalan pikeun Kristus pikeun ngawitan mangsa pangadilan ka jalma-jalma nu hirup, panutup pagawean-Na minangka Imam Agung Sawarga, sarta Kadatangan-Na nu Kadua.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller ngalambangkeun lain ngan ukur utusan, tapi ogé gerakan anu aya patalina jeung anjeunna.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
Kalawan ngageter, William Miller mimiti muka ka jalma-jalma rupa-rupa rusiah Karajaan Allah, ngagiring para pangdéngéna ngalangkungan nubuat-nubuat nepi ka kadatangan Kristus anu kadua. Kalawan unggal usaha, anjeunna beuki nguat. Sakumaha Yohanes Pembaptis ngawartakeun kadatangan Yesus anu kahiji jeung nyiapkeun jalan pikeun sumping-Na, kitu deui William Miller jeung jalma-jalma anu ngahiji jeung anjeunna ngumumkeun kadatangan anu kadua ti Putra Allah….
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Rébuan jalma dipingpin pikeun narima bebeneran anu diwawarkeun ku William Miller, sarta para abdi Allah dihudangkeun dina sumanget jeung kakawasaan Élia pikeun ngawawarkeun eta amanat.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Dina awal Israil baheula, Allah nyaur Musa, anu narima pendidikan anu ruksak salila opat puluh taun di Mesir, anu merlukeun opat puluh taun hirup di padang gurun minangka usaha pikeun miceun pangaruh Mesir tina watakna. Opat puluh taun sanggeus kalahiranana, ku ngarti yén manéhna geus dipilih pikeun mingpin umat Allah kaluar ti Mesir, Musa ngagunakeun kakuatan manusa pikeun maéhan urang Mesir. Opat puluh taun ti harita, di rungkun anu hurung, manéhna ngalawan kana panggero Allah. Sanggeus ahirna narima éta panggero, manéhna teu ngindungkeun parentah pikeun nyunatan putrana nepi ka diancam ku pati. Di wates Tanah Jangji, manéhna ngalawan sarta neunggeul Batu éta pikeun kadua kalina. Dina awal Israil baheula, Musa miboga sipat-sipat watak saurang Laodikea. Ku kituna ogé manéhna tetep ngalaksanakeun panggero-Na anu luhur jeung suci, kaasup jadi tipifikasi Kristus dina ahir Israil baheula. Kristus, anu bergumul jeung urang Yahudi anu resep ngabantah, atawa jalma-jalma anu nyebut dirina urang Yahudi, padahal lain, ngawakilan watak saurang Filadelfia. Dina awal Israil baheula Musa ngawakilan saurang Laodikea anu merlukeun emas, salep panon, jeung pakean bodas. Dina ahirna Kristus téh saurang Filadelfia.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Dina awal Adventisme, William Miller, anu dilambangkeun ku éta sababaraha urang di Sardis anu henteu ngotoran pakeanana, ngagambarkeun hiji urang Filadelfia, kitu deui gerakan anu pakait jeung anjeunna. Dina ahir Adventisme, gerakan anu ngakuan waktu tungtung dina taun 1989 sarua kénéh Laodikia-na saperti Musa. Gerakan Millerite mangrupa tipe tina gerakan Future for America kalayan ieu panginget profétik, yén gerakan anu kahiji digenepan ku urang Filadelfia dina jaman Filadelfia, sedengkeun gerakan anu panungtung digenepan ku urang Laodikia dina jaman Laodikia.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Kami mangrupikeun saksi tina leuwih seueur sajarah profétik ngeunaan gerakan ieu ti taun 1989 tibatan jalma séjén mana waé anu patali jeung sajarah Future for America, sarta kami mere kasaksian yén kami sorangan parantos ngalangkungan sajarah éta, dimimitian taun 1989 jeung satuluyna, salaku Adventis Laodikea anu diaku. Aya loba jiwa sapanjang éta jalan anu bakal nguatkeun kasaksian kami. Kami ogé tiasa mere kasaksian kalayan pasti yén jalma-jalma anu patali jeung gerakan dina ahir Adventisme ogé mangrupakeun Adventis Laodikea anu diaku. Umat anu didenominasi kahiji dimimitian ku saurang Laodikea anu jadi urang Filadelfia sarta ditungtungan ku urang Filadelfia. Umat anu didenominasi kadua dimimitian ku urang Filadelfia sarta ditungtungan ku saurang Laodikea anu disaur jadi urang Filadelfia. Ieu téh tanda tangan Alpha jeung Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Sanajan aya butana rohani anu kacida cilakana tur pikanyerieuneun ti pamingpin éta jeung jalma-jalma anu ngahiji jeung manéhna, Allah tetep ngarahkeun jeung ngadalikeun waymark-waymark nubuat anu lumangsung ti taun 1989 nepi ka ayeuna. Sanajan aya taranjangna rohani jeung kamiskinan ti pamingpin éta jeung jalma-jalma anu ngahiji jeung manéhna, Allah tetep kénéh ngarahkeun kabukana bebeneran-bebeneran anu ku Anjeunna dipandang pantes pikeun dibuka segélna. Dina rahmat-Na, anu henteu kungsi dipisahkeun ti “bebeneran”-Na, Anjeunna nyusun hiji prosés pamurnian anu nyayagikeun sangkan saurang Laodikea maot, tuluy sanggeus éta dihudangkeun deui jadi saurang Filadelfia. Maot jeung hudang deui éta dilambangkeun ku panulis kitab Daniel jeung Wahyu, anu duanana sacara simbolis dipaéhan jeung dihudangkeun deui. Yohanes dihudangkeun deui tina maot sanggeus dialungkeun kana kuali minyak nu ngagolak, Daniel tina guha singa-singa lapar. Ku kituna, éta dua kitab, anu saenyana hiji kitab, méré tekenan kana lambang maot jeung hudang deui minangka bagian tina amanat anu ayeuna keur dibuka segélna.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Nalika gerakan dina “poé-poé panungtungan” tina pangadilan panalungtikan, (anu dilambangkeun ku gerakan Millerite), ngadeukeutan ahir jaman, Allah parantos netepkeun yén pamingpin jeung gerakan éta kudu dipaéhan teras sanggeusna dihudangkeun deui. Dina kontéks tujuh jemaat, Laodikea dipaéhan dina 18 Juli 2020 sarta bakal dihudangkeun deui jadi Filadelfia saméméh hukum Minggu anu keur ngadeukeutan. Gerakan anu dihudangkeun deui éta bakal kaasup kana tujuh jemaat, tapi éta bakal jadi anu kadalapan. Gerakan éta bakal jadi anu kadalapan, nyaéta anu asalna tina tujuh.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Rusiah nubuat ieu ditangtayungan dina kitab Wahyu ku sababaraha saksi, sanajan nepi ka ayeuna tacan dipikawanoh. Dina jangka waktu ieu urang ayeuna keur asup kana ujian ngeunaan gambar sato galak, anu ku Sister White dipaparin terang ka urang minangka ujian anu datang saméméh hukum Minggu. Dina waktu hukum Minggu éta, segel Allah dipaparin ka urang Filadelfia dina sajarah éta. Tapi maranéhna kudu ngalangkungan ujian ngeunaan gambar sato galak anu datang saméméh masa kasempetan ditutup.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Pangeran parantos nembongkeun ka abdi kalayan écés yén gambar sato galak éta bakal diwangun saméméh panto rahmat katutup; sabab éta bakal janten ujian anu agung pikeun umat Allah, ku éta nasib langgeng maranéhna bakal diputuskeun. Kadudukan anjeun téh kacida campur adukna ku rupa-rupa hal anu teu ajeg nepi ka ngan saeutik pisan anu bakal kabobodo.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Dina Wahyu 13 perkara ieu ditepikeun kalayan écés; [Wahyu 13:11–17, dicutat].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Ieu téh ujian anu kudu dipiboga ku umat Allah saméméh maranéhna diségél. Sakumna anu ngabuktikeun kasatiaanna ka Allah ku cara ngajaga hukum-Na, sarta nolak narima sabat palsu, bakal ngagabung dina panji Gusti Allah Yéhuwa, sarta bakal narima segel ti Allah anu hirup. Ari jalma-jalma anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak” Manuscript Releases, jilid 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Dina sajarah kiwari ieu, dua tanduk anu baheulana diidéntifikasi minangka Republicanism jeung Protestantism geus robah jadi démokrasi jeung Protestantism anu murtad. Nalika dua tanduk éta ngahiji sapinuhna, mangka éta jadi ngawangun hiji kakawasaan, hiji tanduk. Dina mangsa anu sarua, Allah bakal ngidéntifikasi jeung ngangkat tanduk Protestantism anu sajati pikeun ngingetkeun ngalawan gambar sato galak. Dua tanduk éta leumpang sajajar silih sasarengan nepi ka Amérika Serikat eureun jadi karajaan kagenep tina nubuat Alkitab.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Wahyu tujuh belas nganyatakeun yén pasatuan tilu rupa antara naga (Perserikatan Bangsa-Bangsa), sato galak (kakawasaan kapapaan), jeung nabi palsu (Amérika Sarikat) nyaéta kakawasaan anu jadi sirah ka dalapan, anu asalna tina tujuh sirah éta. Tujuh sirah éta nya éta karajaan-karajaan dina nubuat Alkitab, dimimitian ku Babul, tuluy Média-Pérsia, Yunani, lajeng Roma kapir. Satuluyna karajaan nu kalima nyaéta Roma kapapaan, anu sacara nubuat narima tatu pati dina taun 1798. Dina titik éta dina sajarah, karajaan nu kagenep dina nubuat Alkitab, nyaéta Amérika Sarikat, naék kana tahta nepi ka diruntuhkeun dina hukum Minggu anu geura datang.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
PBB dina mangsa harita bakal kapaksa ku kakawasaan anu maksa sakuliah dunya pikeun ngadegkeun hiji gambar ka sato galak. Dina titik éta karajaan kagenep ogé geus narima tatu anu matak paéh, tapi Amérika Sarikat lajeng bakal maksa sakuliah dunya pikeun nampa kapamingpinanana kana PBB sarta nungtut supaya maranéhna ogé nampa otoritas moral kapausan pikeun maréntah persatuan tilu-rupa.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Jeung manehna nipu jalma-jalma anu nyicingan bumi ku jalan mujijat-mujijat anu dipasihan kawasa ka manehna pikeun dilakukeun di payuneun éta sato galak; bari nyarios ka jalma-jalma anu nyicingan bumi, supaya maranéhna nyieun hiji arca pikeun éta sato galak, anu kungsi katarajang ku tatu pedang, tapi tetep hirup. Jeung manehna dibéré kawasa pikeun maparin napas hirup ka arca éta sato galak, supaya arca éta sato galak bisa nyarita, sarta nyababkeun supaya sakur anu henteu nyembah ka arca éta sato galak dipaéhan. Wahyu 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Hiji-hijina harti “gambar sato galak” dina ilham téh nya éta yén éta ngalambangkeun ngahijina garéja (kakawasaan kapapaan) jeung nagara (Perserikatan Bangsa-Bangsa, kalayan Amérika Sarikat ngadalikeun salapan raja séjénna.) Izébél nyaéta kakawasaan kapapaan; Ahab nyaéta Amérika Sarikat anu jadi raja sapuluh kaom kalér.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Nalika Amérika Sarikat ragrag dina mangsa hukum Minggu, Tirus (kapausan) anu geus kaliwat dipopohokeun ti saprak 1798 “diinget” deui, sarta manéhna mimiti ngalagukeun tembang-tembang panggoda na. Ku lantaran karuntuhan kauangan anu dina tulisan-tulisan Ellen White digambarkeun minangka “karuksakan nasional,” Amérika Sarikat kapaksa ngahijikeun sakuliah dunya pikeun nyanghareupan kakuatan biblikal anu ngahijikeun leungeun unggal jalma ngalawan anjeunna. Kakuatan éta nyaéta Islam, sakumaha dilambangkeun ku Ismail, karuhun Islam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Jeung malaikat PANGERAN ngandika ka dirina, “Tingali, anjeun keur ngandung, sarta bakal ngalahirkeun saurang anak lalaki, jeung anjeun bakal nyebut ngaranana Ismael; sabab PANGERAN parantos ngadangu kasangsaraan anjeun. Jeung anjeunna bakal jadi jalma liar; leungeunna bakal ngalawan unggal jalma, jeung leungeun unggal jalma ngalawan anjeunna; sarta anjeunna bakal cicing di hareupeun sakumna dulur-dulurna.” Kajadian 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Amérika Sarikat nyieun pakumpulan jeung salapan raja séjénna, bari nyekel kalungguhan pangaping. Hal éta dipigawé ngan sakedapan wungkul, tuluy éta nagara bakal ngadesek sangkan kakawasaan kapausan jadi kapala tina sakabéhna, sakumaha Izébél ngawasa Ahab.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Ku kituna, paséa tilu rupa antara naga, sato galak, jeung nabi palsu indit babarengan ka Armageddon. Angka dalapan ngalambangkeun kabangkitan, sarta karajaan anu ku nubuat ditandaan narima tatu nu ngabahayakeun pati téh nya éta karajaan kalima, nyaéta kakawasaan kapausan. Nalika kapausan dihirupkeun deui, maranéhna jadi karajaan kadalapan, sarta dipasrahkeun kakawasaan pikeun ngadalikeun paséa tilu rupa éta; jeung karajaan kadalapan éta téh sirah anu hiji tina tujuh karajaan anu geus diidéntifikasi minangka anu narima tatu nu ngabahayakeun pati, nanging ilham ogé ngébréhkeun panyageurkeun tatu nu ngabahayakeun pati éta.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Nalika urang ngadeukeutan krisis panungtungan, kacida pentingna sangkan kasaluyuan jeung kasatuan aya di antara sarana-sarana Gusti. Dunya pinuh ku ribut, perang, jeung paselisihan. Tapi dina hiji pamingpin—kakawasaan kapapaan—jalma-jalma bakal ngahiji pikeun ngalawan Allah dina pribadi para saksi-Na. Kasatuan ieu dipageuhkeun ku nu murtad agung. Bari anjeunna narékahan ngahijikeun agén-agénna dina merangan bebeneran, anjeunna bakal digawé pikeun mecah-belah jeung nyebarkeun paburencay para nu ngabela éta bebeneran. Timburu, sangkaan goréng, omongan goréng, dipapagah ku anjeunna pikeun nimbulkeun pasalia paham jeung paséa.” Testimonies, jilid 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Karajaan kalima, karajaan kagenep, jeung karajaan katujuh dina titik éta sadayana geus kaleungitan karajaanana masing-masing, ku kituna karajaan-karajaanna masing-masing dihudangkeun deui babarengan jadi hiji karajaan anu diwangun ku tilu bagian, nyonto sacara palsu kana susunan tilu-rangkep tina Kapangéranan.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Karajaan ka genep anu dimimitian ku dua tanduk kawas anak domba sarta dipungkas jadi hiji tanduk anu nyarita saperti naga mibanda ciri nubuat tina kakawasaan kapapaan, sabab eta jadi gambar tina sato galak. Sato galak éta, nyaéta kakawasaan kapapaan, anu utamana digambarkeun minangka karajaan ka dalapan anu dihirupkeun deui, anu asalna ti antara tujuh. Nanging, sanajan kakawasaan kapapaan anu paling langsung nyumponan tatarucingan nubuat, yén nu ka dalapan téh asalna ti antara nu tujuh, Amérika Sarikat nyieun hiji gambar tina kapapaan, ku kituna sacara nubuat ngahasilkeun ciri-ciri anu sarua jeung kakawasaan kapapaan.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Amérika Sarikat mimiti dina taun 1798 nalika, nurutkeun Yesaya dua puluh tilu, Tirus, nyaéta kakawasaan kapapaan, kudu dipopohokeun nepi ka ahir karajaan kagenep. Taun 1798 téh mangrupa waktu ahir pikeun kaum Millerit dina awal Adventisme. Nepi ka cinyusu taun 1844, Adventisme Millerit geus narima jubah warisan Protestanisme anu sajajar jeung tanduk Republikanisme anu ngagambarkeun pamaréntahan Amérika Sarikat. Dua tanduk éta aya dina sato anu sarua, ku sabab kitu éta ngalangkungan sajarah babarengan. Mimiti jeung tungtung Adventisme sajajar jeung tanduk Republikan. Sajarah ti taun 1798 nepi ka kaum Protestan nolak amanat malaikat kahiji, nyaéta mangsa nalika Allah ngadegkeun tanduk Protestan éta. Anjeunna ngalakukeun kitu ngaliwatan hiji prosés pangujian, sakumaha Anjeunna ngalakukeun ka tanduk Republikan. Aya loba hal anu bisa diucapkeun ngeunaan tanduk-tanduk anu sajajar éta, tapi lain ayeuna.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Tarompét Républik ngalakukeun zinah jeung Protestanisme murtad, lain jeung tarompét Protestan anu sajati, sabab tarompét anu sajati téh pangantén Awewe Anak Domba sarta manéhna parawan. Ti saprak waktu ahir dina taun 1989, geus aya tujuh présidén. Présidén kagenep ti antara éta nampi tatu maot dina taun anu sarua pisan nalika gerakan di tungtung Adventisme ogé nampi tatu maot. Présidén kadalapan ti saprak waktu ahir dina taun 1989 bakal jadi anu nampi tatu maot anu cageur deui. Anjeunna kudu jadi présidén anu asalna ti antara anu tujuh. Dina waktu anu sarua, dina taun 2020 nalika présidén kagenep nampi tatu maotna, tarompét anu ayeuna keur mawa jubah Protestan ogé dipaéhan. Saperti kaayaan sato galak Katolik, jeung saperti kaayaan gambar sato galak Protestanisme murtad, kitu deui kaayaan tarompét Protestanisme anu sajati. Tarompét Protestanisme digambarkeun minangka garéja kagenep, anu jadi kadalapan, tapi asalna ti antara anu tujuh.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Nalika mariksa klaim-klaim ieu, sing émut yén amanat anu dibuka segelna pas saméméh mangsa pamariksaan ditutup, tangtu pisan bakal ditepikeun dina kontéks yén awal ngagambarkeun ahir. Amanat éta bakal ditepikeun ku métodologi “historisisme,” anu ngagunakeun sajarah Alkitab anu disaluyukeun jeung sajarah dunya pikeun nangtukeun ahir dunya. Amanat éta mucunghul ti bumi.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Kaleresan bakal mencolok ti bumi; jeung kaadilan bakal neuteup ka handap ti sawarga. Enya, PANGERAN bakal maparin anu hadé; jeung tanah urang bakal mikeun hasilna. Kaadilan bakal leumpang di payuneun Mantenna; sarta bakal nempatkeun urang dina jalan tapak suku-Na. Jabur 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Lain ngan saukur yén bumi dina petikan éta diidéntifikasi minangka hiji “tanah.” Petikan dina Jabur téh lain ngan ukur ngidéntifikasi “tanah” éta minangka sato galak “bumi” dina Wahyu tilu welas, tapi ogé nyatet yén “bebeneran” “muncul” ti jero bumi.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Nagara mana di Dunya Anyar anu dina taun 1798 keur naék kana kakawasaan, méré jangji kakuatan jeung kajembaran, sarta narik perhatian dunya? Panerapan ieu lambang henteu ngantepkeun patalékan nanaon. Hiji nagara, jeung ngan hiji wungkul, nyumponan sarat-sarat ieu nubuat; éta tanpa ragu nunjuk ka Amérika Sarikat. Deui-deui éta pamanggih, ampir kecap-kecapna pisan, ti panulis suci, geus dipaké tanpa disadari ku para juru biantara jeung para ahli sajarah dina ngajelaskeun naékna jeung tumuwuhna ieu nagara. Eta sato galak katempo ‘muncul ti bumi;’ sarta, nurutkeun para panarjamah, kecap anu di dieu ditarjamahkeun ‘muncul’ sacara harfiah hartina ‘tumuwuh atawa mecenghul siga tutuwuhan.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Amérika Sarikat téh sato bumi anu “muncul.” Ku kituna, nalika anjeun nguji pamadegan-pamadegan anu ditepikeun dina artikel-artikel ieu, ilham ngaidéntifikasi yén pesenna baris dumasar kana ahir anu digambarkeun ku awal, éta baris ditempatkeun dina kontéks garis sajarah demi garis sajarah, sarta éta kudu asalna tina hiji sora di Amérika Sarikat. Tangtu aya sora-sora palsu di jero Amérika Sarikat, tapi nurutkeun sarta dumasar kana kawibawaan Firman Allah, sagala utusan atawa palayanan anu ayana di luar Amérika Sarikat atawa miboga asal-usul ti luar Amérika Sarikat téh cahaya palsu. Adventisme dimimitian di Amérika Sarikat ku sora saurang lalaki sarta ku hiji gerakan anu diadegkeun di Amérika Sarikat. Yesus ngagambarkeun ahir hiji perkara ku awal hiji perkara.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Sing saha nu boga ceuli, sing ngadéngé naon anu diucapkeun ku Roh ka jamaah-jamaah.