The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Perang percobaan para malaikat, yang dimulai dengan Lucifer di langit katilu sebagaimana digambarkan dalam Wahyu pasal dua belas, ngalambangkeun perang percobaan manusa jeung malaikat, anu ditungtungan di langit kahiji. Nalika Sétan jeung para malaikatna diusir ti langit katilu, Sétan muka hiji front peperangan anyar di taman Éden. Saperti dina perang di langit katilu jeung Lucifer, Allah ogé netepkeun hiji mangsa percobaan pikeun umat manusa. Perang di langit kahiji anu dimimitian sacara saéstuna dina hukum Minggu anu enggal datang, ngagambarkeun ahirna mangsa percobaan pikeun umat manusa.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Dina Wahyu pasal dua welas jeung tilu welas, naga, sato galak, jeung nabi palsu digambarkeun. Biasana, tilu kakawasaan éta dipikaharti utamana ngalambangkeun sajarah kapungkur tina tilu kakawasaan éta, tapi Yohanes diparéntahkeun pikeun nulis “hal-hal anu bakal kajadian,” sarta sakabéh kitab Wahyu nyarioskeun ngeunaan “poé-poé panungtungan,” ku kituna urang ngagunakeun prinsip Alkitab yén ahir digambarkeun ku awal, sarta nerapkeun lambang-lambang dina Wahyu minangka bebeneran kiwari, lain bebeneran baheula.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Iblis parantos dipikawanoh, boh dina perang anu anjeunna mimitian di sawarga katilu, boh dina peperangan kahiji anu anjeunna bawa ka manusa di taman Éden, ngagunakeun “hipnotisme” pikeun nepikeun komunikasi-komunikasina anu geus dikorupsikeun guna ngalaksanakeun peperanganana.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
“Sétan ngagoda Adam anu kahiji di Éden, sarta Adam ngararaséa jeung musuh, sahingga méré anjeunna kaunggulan. Sétan ngagunakeun kakawasaan hipnotisme-na ka Adam jeung Hawa, jeung kakawasaan ieu ogé ku anjeunna diusahakeun pikeun digunakeun ka Kristus. Tapi sanggeus pangandika Kitab Suci dicutat, Sétan nyaho yén manéhna moal boga kasempetan pikeun meunang.”
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.
“Lalaki jeung awéwé ulah neuleuman élmu ngeunaan kumaha carana ngabeungkeut pikiran jalma-jalma anu pakait jeung maranéhna. Ieu téh élmu anu diajarkeun ku Sétan. Urang kudu nolak sagala rupa anu sarupa kitu. Urang ulah campur leungeun jeung mesmerisme jeung hipnotisme—élmu ti anjeunna anu geus leungit kadudukanana anu kahiji sarta diusir kaluar ti palataran sawarga.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
“Élmu anu diajarkeun ku Sétan” geus disampurnakeun ku para padagang globalis, sarta dilaksanakeun ngaliwatan “jalan raya super informasi” dina “poé-poé panungtungan.” Sétan téh bapa kabohongan, sarta raksasa-raksasa média lain waé ngamajukeun kabohongan, tapi ogé nyaring kaluar bebeneran, maranéhna ngalacak jalma-jalma anu ku maranéhna dianggap bid’ah, sarta ngagunakeun wangun hipnotisme anu pangcanggihna nu kungsi dipraktékkeun dina sajarah planét bumi. Perang anu dimimitian di sorga katilu nekenkeun sipat ieu tina peperangan Sétan, sangkan jalma-jalma satia anu hirup nalika perang sorga kahiji mimiti lumangsung bisa dipépéling ti heula ku pangaweruh nu tiheula. Nalika urang ngartos yén puseur pangendali pikeun ramatloka sakuliah dunya, jeung “jalan raya super informasi” dikokolakeun sarta dikawasa di Amérika Sarikat, urang meunang hiji pamadegan ngeunaan naon hartina yén Amérika Sarikat nyaurkeun seuneu turun ti langit sarta nipu sakuliah dunya. “Seuneu” dina kitab Wahyu ngalambangkeun hiji talatah.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Lambang-lambang dina Wahyu pasal tilu welas, utamana ayat tilu welas, dicokot tina peperangan di Gunung Karmel, nalika nabi-nabi Baal jeung nabi-nabi leuweung teu mampuh nurunkeun seuneu ti sawarga pikeun netelakeun yén Baal jeung Asytarot téh allah-allah anu sajati. Baal, minangka déwa lalaki, jeung Asytarot, minangka déwa awéwé, ngawakilan gambar sato galak, nyaéta gabungan anu najis antara garéja jeung nagara. Maranéhna téh nabi-nabi Isebel, anu aya dina hubungan anu najis jeung Ahab. Dua saksi nubuatan tina gambar sato galak dina carita Gunung Karmel éta, nandakeun kalungguhan Amérika Sarikat dina mimiti ngawangun hiji gambar tina sistem kapausan di Amérika Sarikat, tuluy saterusna di sakuliah dunya. “Seuneu” di Karmel téh kudu jadi bukti ngeunaan saha sabenerna Allah anu sajati. Eta ngalambangkeun hiji panyingkepan ti sawarga anu ngaidéntifikasi Allah anu sajati, jeung pasualan anu sarua aya kénéh nalika Amérika Sarikat nurunkeun seuneu ti sawarga.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Dina kitab Yesaya, Allah anu ngébréhkeun ahir ti mimiti, nyarios ka kaayaan Gunung Karmel baheula éta sorangan, kitu deui ka kaayaan nubuat anu dilambangkeun nalika Amérika Sarikat nurunkeun seuneu ti langit.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
Sing bakal dipaké ku maranéh, cekapkeun, dawuh PANGERAN; bawa alesan-alesan maranéh anu kuat, dawuh Raja Yakub. Muga maranéh ngedalkeun éta, sarta nétélakeun ka kami naon anu bakal kajadian; tuduhkeun hal-hal baheula, kumaha saéstuna éta, supaya kami tiasa mertimbangkeunana, sarta nyaho kana tungtungna; atawa béjakeun ka kami perkara-perkara anu bakal datang. Tuduhkeun hal-hal anu bakal kajadian saterusna, supaya kami nyaho yén maranéh téh allah-allah; enya, lakukeun nu hade atawa nu jahat, supaya kami kagét, sarta nengetan éta babarengan. Tingali, maranéh téh euweuh nanaon, jeung pagawean maranéh ogé teu aya gunana; sing saha anu milih maranéh téh kajijikan. Kami geus ngagerakkeun saurang ti kalér, sarta manéhna bakal datang; ti tempat panonpoé bijil manéhna bakal nyebut kana ngaran Kami; sarta manéhna bakal nincak para pangéran saperti kana adukan leutak, sakumaha tukang gerabah nginjak taneuh liat. Saha anu geus nyatakeun ti awalna, supaya kami nyaho? jeung ti heula kénéh, supaya kami bisa nyebut, Manéhna téh bener? Enya, teu aya anu némbongkeun; enya, teu aya anu nyatakeun; enya, teu aya anu ngadéngé kana kecap-kecap maranéh. Anu pangheulana bakal nyebut ka Sion, Tingali, tingali maranéhna! sarta Kami bakal maparin ka Yérusalém saurang anu mawa béja hadé. Yesaya 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Dina perang langit kahiji anu mimiti lumangsung dina hukum Minggu anu geura datang, Amérika Sarikat, kitu deui Sétan sorangan, bakal diidinan “ngedalkeun” “perkarana,” sarta maranéhna bakal nyaurkeun seuneu turun ti langit dina usaha ngabuktikeun yén allahna Isebel téh Allah anu sajati. Dunya bakal dipaksa narima tanda poé ibadah allah éta. Seuneu anu diturunkeun ti langit, ngaliwatan “jalan raya super informasi” ka sakumna umat manusa, nyaéta pagawean “euweuh hartina,” sarta saha baé anu milih pesen anu ditepikeun ngaliwatan médium éta téh hiji “kajijikeun.”
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Dina éta peperangan, saratus opat puluh opat rébu, sarta satuluyna balaréa anu kacida lobana, bakal jadi saksi-saksi Allah dina pasualan ngeunaan saha Allah anu sajati. Pesen-pesen anu ditepikeun ti dua pihak dina éta perang digambarkeun minangka “seuneu.” Sakumna bangsa bakal dikumpulkeun pikeun nangtukeun saha Allah anu sajati, sarta bakal aya dua golongan saksi pikeun netepkeun “bebeneran.”
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Mugia sakumna bangsa dihimpun babarengan, sarta umat-umat dikumpulkeun: saha di antara maranéhna anu bisa ngembarkeun hal ieu, jeung nembongkeun ka urang perkara-perkara baheula? Muga maranéhna ngaluarkeun saksi-saksina, supaya maranéhna dibenerkeun; atawa muga maranéhna ngadéngé, tuluy ngucap, Ieu téh bebeneran. Maranéh téh saksi-saksi Kami, saur PANGERAN, jeung abdi Kami anu geus Kami pilih: supaya maranéh nyaho jeung percaya ka Kami, sarta ngartos yén Kami téh Anjeunna: saméméh Kami teu aya Allah anu dibentuk, jeung sanggeus Kami gé moal aya. Kami, nya Kami, nyaéta PANGERAN; jeung sajaba ti Kami teu aya Jurusalamet. Kami geus ngembarkeun, jeung geus nyalametkeun, sarta geus nembongkeun, waktu teu aya allah asing di antara maranéh: ku sabab éta maranéh téh saksi-saksi Kami, saur PANGERAN, yén Kami téh Allah. Yesaya 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Pangwujudan ahir Gunung Karmel miboga saksi-saksi pikeun Sétan jeung saksi-saksi pikeun Allah. Éta pintonan téh pikeun ngabuktikeun saha Allah anu sajati, tapi kana naon saksi-saksi satia Allah téh kuduna méré kasaksian?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Kieu timbalan PANGERAN, Raja Israil, jeung Panebusna, PANGERAN Nu Maha Kawasa: Kami teh nu pangheulana, jeung Kami teh nu pangpandeurina; salian ti Kami teu aya Allah. Jeung saha, saperti Kami, anu bakal nyaur, jeung bakal ngembarkeun eta, sarta nyusun eta pikeun Kami, ti saprak Kami netepkeun umat baheula? Jeung perkara-perkara anu bakal datang, jeung anu baris kajadian, sina maranehna nembongkeun ka maranehna. Ulah sieun, ulah gimir; naha lain ti harita keneh Kami geus ngabejaan ka maneh, jeung geus ngumumkeunana? Maraneh teh enya saksi-saksi Kami. Naha aya Allah salian ti Kami? enya, teu aya Allah; Kami teu nyaho hiji-hijieun oge. Maranehna anu nyieun arca pahat, kabeh maranehna teh kasia-siaan; jeung barang-barang anu dipikaresep ku maranehna moal aya mangpaatna; jeung maranehna sorangan jadi saksi-saksina; maranehna teu ningali, jeung teu nyaho; supaya maranehna era. Yesaya 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Anu satia dina pasanghareupan pamungkas di Gunung Karmel kudu mere kasaksian kana bebeneran yén Allah téh nu pangheulana jeung nu pangtukangna. Mantenna nyaéta Allah anu “nangtukeun umat baheula,” supaya bisa nandeskeun “hal-hal anu bakal datang.” Para saksi Allah kudu ngébréhkeun Wahyu Yesus Kristus anu dibuka segelna pas saméméh perang pamungkas di Gunung Karmel.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Pesen Gunung Karmel ti Sétan digambarkeun minangka seuneu anu turun ti sawarga.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.
Sarta maneh ngalakukeun mujijat-mujijat anu gede, nepi ka nyieun seuneu turun ti sawarga ka bumi di hareupeun jalma-jalma, Wahyu 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Ayat éta ngajelaskeun mujijat-mujijat anu dilaksanakeun ku Amérika Sarikat ngaliwatan élmu modéren ngeunaan hipnotisme anu ditepikeun ka umat manusa dina “jalan raya super inpormasi.” Tapi ayat éta ogé nyarioskeun ngeunaan penampakan Iblis sorangan nalika anjeunna nyarupaan Kristus.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaikat anu ngahiji dina ngumumkeun amanat malaikat katilu bakal nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu dinubuatkeun hiji pagawéan anu jangkauanana sakuliah dunya tur kakawasaanana luar biasa. Gerakan advent taun 1840–44 téh mangrupa hiji panyingkapan anu mulya tina kakawasaan Allah; amanat malaikat kahiji dibawa ka unggal pos misi di dunya, sarta di sawatara nagara aya minat agama anu panggedéna anu kungsi kasaksian di mana baé tanah mana waé saprak Reformasi abad ka genep belas; tapi sakabéh ieu bakal kaliwatan ku gerakan anu perkasa dina handapeun panggeuing 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.
“Karya éta bakal sarupa jeung anu kajadian dina Poé Pentakosta. Sakumaha ‘hujan ti heula’ dipaparinkeun dina curahan Roh Suci dina bubukana Injil, pikeun nyababkeun bibit anu mulya téh mimiti tumuwuh, kitu deui ‘hujan panungtung’ bakal dipaparinkeun dina panutupna pikeun ngamumule nepi ka asakna panén. ‘Mangka urang bakal nyaho, lamun urang terus narékahan pikeun nyaho ka PANGERAN: medal-Na geus disadiakeun kawas isuk-isuk; sarta Anjeunna bakal sumping ka urang kawas hujan, kawas hujan panungtung jeung hujan ti heula ka bumi.’ Hosea 6:3. ‘Ku sabab éta giranglah, aranjeun barudak Sion, jeung suka bungahlah dina PANGERAN Allah maraneh: sabab Anjeunna geus maparin ka maraneh hujan ti heula kalawan ukuran, sarta Anjeunna bakal nurunkeun ka maraneh hujan, boh hujan ti heula boh hujan panungtung.’ Joel 2:23. ‘Dina poé-poé panungtung, saur Allah, Kami bakal ngucurkeun tina Roh Kami ka sakumna daging.’ ‘Jeung bakal kajadian, yén saha waé anu nyebut ngaran Gusti bakal disalametkeun.’ Acts 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.
“Pagawean agung Injil moal dipungkas ku panyatakeun kakawasaan Allah anu leuwih saeutik tibatan anu nandaan bubukana. Nubuat-nubuat anu geus kacumponan dina kucuran hujan anu ti heula dina bubukana Injil, bakal deui kacumponan dina hujan anu pamungkas dina panutupna. Ieu téh ‘mangsa-mangsa pangsegeran’ anu dipiharep ku rasul Petrus nalika anjeunna nyarios: ‘Ku sabab eta maraneh kudu tobat sarta dibalikkeun, supaya dosa-dosa maraneh dihapuskeun, nalika mangsa-mangsa pangsegeran bakal datang ti payuneun Gusti; sarta Anjeunna bakal ngutus Yesus.’ Rasul-rasul 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Palayan-palayan Allah, jeung beungeut maranéhna dicaangkeun sarta ngagenclang ku pangbakti anu suci, bakal gancang ngalanglang ti hiji tempat ka tempat séjén pikeun ngawartakeun ieu pekabaran ti sawarga. Ku rébuan sora, di sakuliah bumi, éta pangéling-ngéling bakal ditepikeun. Mujijat-mujijat bakal dipigawé, nu gering bakal dicageurkeun, sarta tanda-tanda jeung kaajaiban-kaajaiban bakal nuturkeun jalma-jalma anu percaya. Sétan ogé digawe, ku kaajaiban-kaajaiban palsu, malah nepi ka nurunkeun seuneu ti sawarga di hareupeun manusa. Wahyu 13:13. Ku kituna pangeusi bumi bakal dibawa pikeun netepkeun pihakna.” The Great Controversy, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Nalika urang nepi ka mangsa nalika Iblis nyaurkeun seuneu turun ti sawarga, “pangeusi bumi bakal dibawa pikeun nangtukeun pendirian maranéhna.” Dina mangsa éta, saksi Allah “bakal gancang pindah ti hiji tempat ka tempat séjén pikeun ngumumkeun talatah ti sawarga. Ku rébuan sora, di sakuliah bumi, panginget éta bakal dipasihkeun.” Pagawéan anu dihontal ku saksi-saksi Allah “bakal sarupa jeung anu kajadian dina Poé Pentakosta,” nalika “malaikat anu ngahiji dina ngumumkeun talatah malaikat katilu kudu nyaangan sakuliah bumi ku kamulyaan-Na.” Dina Pentakosta, seuneu téh lambang tina kacucuran Roh Suci, jeung seuneu ogé lambang tina kacucuran roh najis Iblis.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Sanggeus Yohanes ngagambarkeun saratus opat puluh opat rébu jeung riungan anu gede dina Wahyu pasal tujuh, anjeunna tuluy nangtukeun dibukana meterai katujuh, anu pamungkas. Meterai anu pamungkas atawa anu katujuh ngalambangkeun dibukana Wahyu Yesus Kristus, jeung hiji-hijina nubuat dina kitab Wahyu anu kudu dibuka pas saméméh panto kasempetan rahmat ditutup. Meterai katujuh, tujuh guludug, jeung Wahyu Yesus Kristus, sadayana mangrupakeun lambang tina bebeneran anu sarua, anu dibuka pas saméméh panto kasempetan rahmat ditutup. Wahyu Yesus Kristus nekenkeun sipat Kristus jeung kakawasaan-Na anu nyipta salaku Alfa jeung Omega. Tujuh guludug nandakeun sajarah tempat saratus opat puluh opat rébu disegel, jeung meterai katujuh nandakeun pencuran Roh Suci salila sajarah nalika dua saksi dihirupkeun deui sarta nampa kakawasaan nyipta tina “bebeneran” Allah, anu ditepikeun ti Rama, ka Putra, ka Jibril, ka nabi, ka jalma-jalma anu milih maca, ngadangu, jeung ngajaga kakawasaan anu kakandung di jerona.
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.
Jeung nalika Mantenna parantos muka meterai anu katujuh, aya kasunyian di sawarga kira-kira satengah jam lilana. Jeung kuring ningali tujuh malaikat anu nangtung di payuneun Allah; sarta ka maranéhna dipasrahkeun tujuh tarompet. Jeung aya deui hiji malaikat sumping, tuluy nangtung di altar, nyekel padupaan emas; sarta ka anjeunna dipasrahkeun loba menyan, supaya anjeunna ngurbankeun éta jeung doa-doa sakumna umat suci dina altar emas anu aya di payuneun tahta. Jeung haseup menyan éta, anu naék babarengan jeung doa-doa umat suci, munggah ka payuneun Allah tina panangan malaikat éta. Jeung malaikat éta nyandak padupaan, ngeusian éta ku seuneu tina altar, tuluy ngalungkeunana ka bumi; sarta timbul sora-sora, guludug-guludug, kilat-kilat, jeung lini. Wahyu 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Dina éta ayat-ayat, “tujuh malaikat” “nangtung di payuneun Allah” bari mawa “tujuh tarompet.” Tujuh malaikat tarompet éta sacara adat geus kaharti kalayan leres minangka ngawakilan panghukuman Allah ngalawan Roma ku lantaran paksaan ibadah poé Minggu. Roma kapir, dina mangsa Konstantinus, netepkeun hukum poé Minggu anu kahiji dina taun 321, sarta dina taun 330, kakaisaranana kabagi jadi wetan jeung kulon. Ti titik éta saterusna opat tarompet anu kahiji mimiti ditiup, sarta éta ngawakilan kakuatan-kakuatan sajarah anu didatangkan ngalawan kakaisaranana, anu nepi ka taun 476 nyésakeun kota Roma dina kaayaan anu ti harita teu kungsi deui diparéntah ku pamingpin Romawi séjénna, padahal éta kota téh lambang kakuatan jeung kamulyaan Roma. Nalika kapausan netepkeun hukum poé Minggu dina Konsili Orléans dina taun 538, Muhammad dihudangkeun pikeun mawa panghukuman ngalawan garéja Roma, sakumaha diwakilan ku tarompet kalima jeung kagenep, anu ogé mangrupa bala sangsara kahiji jeung kadua, sarta ngawakilan Islam. Sakumaha leresna pamahaman tradisional ngeunaan tarompet-tarompet éta, éta ditetepkeun dina petikan tempat éta dipidangkeun dina Wahyu salapan minangka “bala-bala.”
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Jeung sesa jalma anu henteu paéh ku bala-bala ieu, maranéhna ogé henteu tobat tina pagawean leungeun maranéhna, supaya maranéhna ulah nyembah ka roh-roh jahat, jeung ka brahala-brahala tina emas, jeung pérak, jeung tambaga, jeung batu, jeung kai, anu teu bisa ningali, teu bisa ngadéngé, jeung teu bisa leumpang; maranéhna ogé henteu tobat tina rajapati maranéhna, atawa tina tenung maranéhna, atawa tina cabul maranéhna, atawa tina pangbalingkah maranéhna. Wahyu 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Kacumponan anu sampurna jeung anu pamungkas tina tujuh tarompet téh nyaéta tujuh bala panungtung dina Wahyu pasal genep welas. Sanajan ngan ukur dititenan sapeuting, panalungtikan kana ciri-ciri nubuatan tina tujuh tarompet dina Wahyu pasal salapan geus némbongkeun yén éta miboga ciri-ciri anu sajajar jeung tujuh bala panungtung. Muka-na meterai katujuh kajadian dina sajarah dina waktu panto rahmat geus méh ditutup jeung murka Allah, sakumaha dilambangkeun ku tujuh bala panungtung, geus rék dicurahkeun.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an 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.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Nalika Kristus, minangka Singa tina kaom Yuda, “muka meterai nu katujuh,” datang hiji malaikat tuluy nangtung di altar bari nyekel padupaan emas; sarta dipaparin ka anjeunna menyan anu loba, sangkan anjeunna ngurbankeun éta menyan babarengan jeung doa sakumna jalma suci dina altar emas anu aya di hareupeun tahta. Jeung haseup menyan éta, anu naék babarengan jeung doa-doa jalma-jalma suci, munggah ka payuneun Allah tina panangan malaikat éta.” Curahan Roh Suci dina poé Pentakosta dipiheulaan ku doa anu satunggal hate ti para anu percaya anu geus karumpul di Yerusalem.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
“Hirupna deui kasalehan anu sajati di antara urang téh mangrupakeun nu panggedéna jeung nu pangmendesakna tina sakabéh pangabutuh urang. Néangan ieu kuduna jadi pagawéan urang anu pangheulana. Kudu aya ikhtiar anu satemenna pikeun meunangkeun berkah ti Gusti, lain lantaran Allah teu kersa maparin berkah-Na ka urang, tapi lantaran urang can sayaga pikeun narimana. Rama urang anu di sawarga leuwih kersa maparin Roh Suci-Na ka jalma-jalma anu nyuhunkeun ka Anjeunna, tibatan kolot-kolot di bumi maparin kado anu hadé ka barudakna. Tapi ieu téh jadi pagawéan urang, ku pangakuan dosa, ku ngarendahkeun diri, ku tobat, jeung ku doa anu satemenna, pikeun nyumponan sarat-sarat anu ku dinya Allah geus jangji bakal maparin berkah-Na ka urang. Hirupna deui rohani ngan pantes diarep-arep salaku jawaban kana doa.” Selected Messages, buku 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Muka segel nu katujuh ngidentipikasikeun panyegelan saratus opat puluh opat rébu. Panyegelan éta dimimitian ku doa, tapi lain saukur ku kagiatan doa, melainkan ku hiji doa anu husus. Doa anu husus éta diidentipikasikeun dina kitab Daniel, anu tangtu waé, ogé mangrupa kitab Wahyu.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Yohanes dina Wahyu jeung Daniel dina bukuna, ngalambangkeun saratus opat puluh opat rébu dina “poé-poé panungtungan.” Dina “poé-poé panungtungan” maranéhna anu kudu jadi saksi-saksi Allah salila peperangan langit kahiji bakal méré kasaksian ngeunaan nubuat anu geus dibuka segélna pas saméméh mangsa kasempetan rahmat ditutup. Ieu dilambangkeun minangka segél katujuh dina ayat-ayat anu ayeuna keur urang tinimbangan. Doa-doa anu datang ka malaikat anu mawa “padupaan emas” dilambangkeun ku doa Daniel dina pasal kasalapan bukuna. Doa éta téh hiji doa anu husus, anu geus digariskeun ku Musa patalina jeung nubuat ngeunaan “tujuh kali.” Doa éta dua rupa, sarta Daniel nempatkeun kontéks tina doana anu dua rupa éta dina istilah “kutuk” jeung “sumpah” ti Musa. Kitab Daniel jeung Wahyu téh kitab anu sarua, sarta garis-garis nubuat anu aya dina kitab Daniel diangkat deui dina kitab Wahyu.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
Doa anu mawa kana curahan seuneu suci dina gerak malaikat anu kawasa tina Wahyu dalapan welas, nya éta doana Daniel ngeunaan “tujuh waktos.” Ieu téh doa anu ngadatangkeun malaikat Jibril turun ti sawarga pikeun nerangkeun nubuat-nubuat ka Daniel. Dina panutup doana, anu ngawengku dua puluh ayat anu kahiji tina Daniel salapan, Jibril turun kira-kira dina waktu kurban sore. Doa-doa anu naék, anu ditarima ku malaikat anu mawa padamaran emas, nya éta doa-doa anu naék nalika panonpoé keur tilelep, dina mangsa sore tina “poé-poé panungtungan.”
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Sareng sabot kuring keur nyarita, jeung ngadoa, jeung ngaku dosa kuring jeung dosa umat kuring Israil, sarta ngahaturkeun panyuhun kuring ka payuneun PANGERAN Allah kuring pikeun gunung suci Allah kuring; enya, sabot kuring keur nyarita dina doa, éta lalaki, Jibril, anu ku kuring geus katingali dina titingalian ti mimiti, datang ngalayang kalayan gancang, noel ka kuring kira-kira dina waktu pangbakti kurban sonten. Daniel 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Doa Daniel téh hiji pangakuan lain ngan ukur kana dosa-dosana sorangan, tapi ogé kana dosa-dosa umat Allah. Doana téh mangrupa cetak biru tina doa tobat anu patalina jeung “tujuh kali” dina Imamat dua puluh genep.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Jeung maranéh anu kari ti antara maranéh bakal ngalayung lantaran kajahatanana di tanah musuh-musuh maranéh; kitu deui ku kajahatan karuhun-karuhunna maranéhna bakal ngalayung babarengan jeung maranéhna. Lamun maranéhna ngaku kajahatanna, jeung kajahatan karuhun-karuhunna, jeung palanggaran maranéhna anu ku éta maranéhna ngalanggar ka Kami, sarta yén maranéhna ogé geus leumpang nentang ka Kami; sarta yén Kami ogé geus leumpang nentang ka maranéhna, jeung geus mawa maranéhna ka tanah musuh-musuhna; lamun harita haténa anu teu disunat direndahkeun, sarta maranéhna tuluy narima hukuman tina kajahatanna: Mangka Kami bakal émut kana jangji Kami ka Yakub, jeung ogé jangji Kami ka Ishak, jeung ogé jangji Kami ka Ibrahim bakal Kami émut; sarta Kami bakal émut ka éta tanah. Imamat 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Sanggeus Musa ngécéskeun hukuman anu patalina jeung “tujuh kali,” anu ku anjeunna disebut “pacogrégan” “perjangjian”-Na Allah, anjeunna netelakeun naon anu kudu dipigawé ku umat Allah lamun jeung iraha maranéhna sadar yén maranéhna téh budak di tanah musuh, saperti Daniel. Maranéhna perlu, sakumaha anu diwakilan ku Daniel, ngaku dosa-dosa maranéhna, kitu deui dosa-dosa karuhun maranéhna.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Waktu ieu doa nu husus dipanjatkeun ku maranéhna anu dipanggil pikeun jadi saratus opat puluh opat rébu, malaikat nu mawa pedupaan emas bakal nyandak “pedupaan éta, tuluy” ngeusian “eta ku seuneu tina altar, sarta ngalungkeunana ka bumi: lajeng aya sora-sora, guruh-guruh, kilat-kilat, jeung hiji lini.” Seuneu suci anu ngawakilan amanat “bebeneran” sabalikna tina amanat palsu ngeunaan “seuneu”, anu diturunkeun ku Amérika Sarikat jeung Iblis ti langit, lumangsung dina jam “lini” anu mangrupa hukum Minggu.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Dina kitab Zakharia, urang dipaparin béja yén Zerubabel ngadamel boh pondasi boh batu puncak Bait Allah dina sajarah pangwangunan deui Bait Allah jeung Yerusalem sanggeus mulang ti pangawulaan anu ku Daniel ogé kungsi dialaman.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Tuluy anjeunna ngawaler sarta ngandika ka sim kuring, kieu, “Ieu pangandika PANGERAN ka Zerubabel, kieu, ‘Henteu ku kadigjayaan, jeung henteu ku kakuatan, tapi ku Roh Kami,’ saur PANGERAN semesta alam. Saha ari maneh, hé gunung nu gedé? Di hareupeun Zerubabel maneh bakal jadi tanah datar; sarta anjeunna bakal ngaluarkeun batu puncakna bari aya sorak-sorai, anu ngagorowok, ‘Kurnia, kurnia ka dinya!’” Saterusna pangandika PANGERAN sumping deui ka sim kuring, kieu, “Leungeun Zerubabel geus neundeun dasar ieu Bait; leungeunna ogé bakal ngarampungkeunana; sarta maneh bakal nyaho yén PANGERAN semesta alam geus ngutus sim kuring ka maraneh. Sabab saha anu geus ngahina poé perkara-perkara leutik? Maranéhna bakal bungah, sarta bakal ningali timah unting-unting dina leungeun Zerubabel bareng jeung anu tujuh éta; éta téh panon-panonna PANGERAN, anu nyorang ka ditu ka dieu ngurilingan sakuliah bumi.” Zakaria 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerubbabel hartina “turunan Babel”, sarta mangrupakeun lambang tina amanat malaikat kadua, anu nalika dihijikeun jeung amanat Ceurik Tengah Peuting, nempatkeun “pondasi” dina gerakan mimiti Adventisme. Zerubbabel ogé ngagambarkeun pengulangan amanat malaikat kadua dina gerakan panungtungan Adventisme dina gerakan Future for America, nalika “batu puncak” ditempatkeun.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Dunya ngareuah-reuah ku dua saksi anu geus dipaéhan di lebak tulang-tulang paéh, di jalan anu disebut “information super highway.” Nalika dua saksi éta dihirupkeun deui, dunya jadi sieun, sarta langit ngareuah-reuah. Zakariah, saperti sakumna nabi, keur nandaan “poé-poé panungtungan” nalika umat Allah ngareuah-reuah. Zakariah ngawartosan ka urang yén maranéhna ngareuah-reuah dina mangsa kabangkitan dua saksi éta, nalika maranéhna ningali “eta tujuh.” “Eta tujuh” téh kecap Ibrani anu sarua jeung anu ditarjamahkeun jadi “tujuh kali” dina Imamat dua puluh genep. Gerakan malaikat kahiji nempatkeun batu pondasi tina “tujuh kali” Musa, sarta éta “bebeneran” ogé kudu jadi batu puncak tina gerakan malaikat katilu, sanajan éta ditolak dina taun 1863.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Nalika eta dipikawanoh tur dilaksanakeun, sarta dipigawé ku doa anu luyu nu dua rupa, seuneu anu sajati bakal dialungkeun ka bumi, sakumaha anu kajadian dina poé Pentakosta.
We will continue to address the opening of the seventh seal in the next article.
Urang baris neraskeun ngabahas dibukana meterai nu katujuh dina artikel salajengna.