We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.
Urang parantos ngawangun pamahaman dumasar kana nubuat panungtungan Yesaya anu dimimitian dina pasal opat puluh ku pangidéntifikasian mangsa reureuh anu diawalan ku kuciwa tanggal 18 Juli 2020. Urang parantos nyaluyukeun pupusna dua saksi dina Wahyu jeung jalma-jalma anu paéh dina lebak tulang-tulang garing anu paéh dina Yéheskiel pasal tilu puluh tujuh. Urang keur ngupayakeun, ngaliwatan pangulangan, pikeun netepkeun runtuyan kajadian anu kacida hususna anu pakait jeung kabangkitan jalma-jalma anu dipaéhan di jalan ku sato galak anu naék ti jurang anu taya dasarna.
As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.
Nalika urang nyaluyukeun ieu petikan-petikan nubuat, urang keur muka meterai bagian-bagian tina Wahyu anu nepi ka ayeuna can kungsi dipikawanoh, sabab ieu pesen téh mangrupa pambukaan meterai tina Wahyu Yesus Kristus anu lumangsung pas saméméh panutupan mangsa kasempetan manusa. Urang keur ngalaksanakeun ieu pagawean, sabab “waktuna geus caket.” Dina muka meterai bebeneran-bebeneran dina Wahyu anu ayeuna keur dina prosés kacumponan, urang keur ngalaksanakeun pisan pagawean anu geus ditetepkeun minangka pagawean Yohanes dina Wahyu. Anjeunna diparéntahkeun supaya nulis perkara-perkara anu geus anjeunna tingali, nya éta perkara-perkara anu harita geus aya, jeung ku nyatet perkara-perkara éta Yohanes dina waktu anu sarua bakal nulis perkara-perkara anu bakal aya.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Tuliskeun hal-hal anu geus ku maneh tingali, jeung hal-hal anu aya, jeung hal-hal anu bakal kajadian engké. Wahyu 1:19.
A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.
Bisa jadi hiji halangan logis pikeun urang Advent Poé Katujuh téh nyaéta pamahaman tradisional maranéhna ngeunaan kitab Wahyu. Lamun hiji jalma narima hiji bebeneran anu geus mapan, tapi gagal ningali yén bebeneran anu geus mapan éta memang dirancang pikeun mekar sapanjang waktu, mangka pamahaman awalna anu leres ngeunaan bebeneran bisa robah jadi tradisi atawa kabiasaan. Bebeneran anu geus robah jadi tradisi téh bisa pisan ngahasilkeun kabutaan anu dilambangkeun dina amanat ka Laodikea. Bebeneran asalna tetep bebeneran, tapi henteu mampuh ningali yén bebeneran téh mekar sapanjang waktu ngahasilkeun kabutaan. Bebeneran lain sabab tina kabutaan maranéhna; kabutaan téh ngan saukur gejala tina sababna. Sababna nyaéta ceuli anu teu daék ngadéngé, panon anu teu daék ningali, jeung hate anu teu daék dirobah dina diri jalma-jalma anu ngarasa cukup ku dirina sorangan dina kanyamanan tradisi jeung kabiasaan.
“Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.
“Kristus dina pangajaran-Na nampilkeun bebeneran-bebeneran heubeul anu asalna ti Anjeunna sorangan, bebeneran-bebeneran anu ku Anjeunna geus diucapkeun ngaliwatan para karuhun jeung para nabi; nanging ayeuna Anjeunna mancarkeun cahaya anyar kana eta. Kacida béda-na hartina kaciri! Ku panjelasan-Na, curug cahaya jeung karohanian dibawa asup. Jeung Anjeunna ngajangjikeun yen Roh Suci bakal nyaangan para murid, supaya firman Allah salawasna muka diri ka maranehanana. Maranehanana bakal sanggup nampilkeun bebeneran-bebeneranana dina kaéndahan anu anyar.
“Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.
“Ti saprak jangji kahiji ngeunaan panebusan diucapkeun di Éden, hirup, tabiat, jeung karya pangantaraan Kristus geus jadi bahan panalungtikan pikiran manusa. Sanajan kitu, unggal pikiran anu ku Roh Suci geus digarap, geus ngedalkeun jejer-jejer ieu dina cahaya anu seger jeung anyar. Kaleresan-kaleresan ngeunaan panebusan sanggup terus-terusan mekar jeung ngalegaan. Sanajan geus kolot, éta salawasna anyar, terus ngungkabkeun ka nu milarian bebeneran kamulyaan anu leuwih agung jeung kakawasaan anu leuwih perkasa.
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“Dina unggal jaman aya kamajuan anyar tina bebeneran, hiji amanat ti Allah ka umat dina generasi éta. Bebeneran-bebeneran heubeul sadayana penting pisan; bebeneran anyar henteu misah tina anu heubeul, tapi mangrupakeun pamekaran tina éta. Ngan lamun bebeneran-bebeneran heubeul kaharti, urang bisa ngartos anu anyar. Nalika Kristus miharep muka ka murid-murid-Na bebeneran ngeunaan kabangkitan-Na, Anjeunna ngamimitian ‘ti Musa jeung sakabeh nabi-nabi’ sarta ‘nerangkeun ka maranéhna dina sakabéh Kitab Suci perkara-perkara ngeunaan Anjeunna sorangan.’ Lukas 24:27. Tapi cahaya anu nyinar dina pamekaran anyar bebeneran éta anu ngamulyakeun anu heubeul. Sing saha anu nampik atawa ngalalaworakeun anu anyar, sabenerna henteu miboga anu heubeul. Pikeun dirina, éta leungit kakuatan hirupna sarta ngan jadi wangun anu teu bernyawa.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“Aya sawatara anu ngaku percaya sarta ngajarkeun kayaktian-kayaktian Perjanjian Heubeul, padahal maranéhna nampik Perjanjian Anyar. Tapi ku nampik narima pangajaran Kristus, maranéhna nembongkeun yén maranéhna teu percaya kana naon anu geus diucapkeun ku para karuhun iman jeung para nabi. ‘Upama maranéh percaya ka Musa,’ saur Kristus, ‘maranéh tangtu percaya ka Kami; sabab manehna nulis ngeunaan Kami.’ Yohanes 5:46. Ku kituna, dina pangajaran maranéhna ngeunaan Perjanjian Heubeul gé, sabenerna euweuh kakawasaan anu sajati.”
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.
“Loba jalma anu ngaku percaya jeung ngajar Injil aya dina kasalahan anu sarupa. Maranéhna nyingkirkeun Kitab Suci Perjanjian Heubeul, anu ku Kristus dinyatakeun, ‘Nya éta anu mere kasaksian ngeunaan Kami.’ Yohanes 5:39. Ku nolak nu Heubeul, saenyana maranéhna ogé nolak nu Anyar; sabab duanana mangrupa bagian-bagian tina hiji kasatuan anu teu bisa dipisahkeun. Teu aya saurang ogé anu bisa leres nampilkeun hukum Allah tanpa Injil, atawa Injil tanpa hukum. Hukum téh Injil anu diwujudkeun, jeung Injil téh hukum anu dijentrekeun. Hukum téh akar, Injil téh kembang seungit jeung buah anu dipibanda ku éta.” Christ’s Object Lessons, 127.
Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.
Jalma-jalma anu ngaku percaya kana anu heubeul, tapi nolak anu anyar, leuwih deui manglaku kalayan kakuatan anu leuwih gedé ka Advent Hari Katujuh anu ngaku percaya kana sakabéh Alkitab, tapi nolak tulisan-tulisan Roh Nubuat. Dina Wahyu, Yohanes mangrupakeun lambang umat Allah dina poé-poé panungtungan anu keur dianiaya ku sabab narima boh Alkitab boh Roh Nubuat.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Kami, Yahya, anu ogé dulur aranjeun, jeung sasama dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku sabab firman Allah, jeung ku sabab kasaksian ngeunaan Yesus Kristus. Wahyu 1:9.
If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”
Lamun aya jalma narima kasaksian Yesus, nyaéta Roh Nubuat, nyaéta tulisan-tulisan Ellen White, mangka petikan saméméhna tina tulisan-tulisanna netelakeun perkara anu keur ku abdi dibahas. Anjeunna nyerat yén “bebeneran-bebeneran panebusan sanggup terus-menerus mekar jeung ngalegaan. Sanajan geus kolot, éta salawasna anyar, terus-terusan ngungkabkeun ka nu neangan bebeneran kamulyaan anu leuwih agung jeung kakawasaan anu leuwih kuat,” sarta yén dina “unggal jaman aya kamekaran anyar tina bebeneran, hiji amanat ti Allah ka umat dina generasi éta.”
Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.
Sanajan pamahaman anu lumrah ngeunaan kitab Wahyu anu biasana dicekel ku saurang Advent Hari Katujuh téh mangrupa bebeneran, sakabéh kitab Wahyu téh mangrupakeun kasaksian ngeunaan poé-poé panungtungan. Ayeuna urang keur nerapkeun hiji bebeneran anu ayeuna keur dibuka segélna, sarta bebeneran éta moal dipikawanoh ku jalma-jalma anu teu daék narima yén sakabéh petikan dina kitab Wahyu téh mangrupa bagian tina Wahyu Yesus Kristus anu dibuka segélna dina poé-poé panungtungan.
The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.
Pamahaman anu geus dicekel ku Adventisme ngeunaan Wahyu pasal sabelas, nyaéta yén éta mangrupa panggenapan tina Révolusi Perancis, téh bener, sarta Sister White ngadukung éta pamadegan anu bener. Sanajan kitu, éta bebeneran téh ngan saukur hiji sajarah, anu kacatet pikeun ngagambarkeun poé-poé panungtungan. Sakabéh kitab Wahyu diatur ku ieu fénoména kenabian.
We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.
Urang keur ngawangun kana sajarah nu disumputkeun ngeunaan tujuh guludug minangka pituduh pikeun ngahijikeun Yehezkiel tilu puluh tujuh, Yesaya opat puluh, jeung Wahyu sabelas jeung misil Mateus dua puluh lima ngeunaan sapuluh parawan. Garis nubuat séjén anu ngadukung panerapan runtuyan kajadian nubuat anu keur urang bahas kapanggih dina garis Kristus, anu ogé ngawengku hiji saksi kadua. Yesus yuswa tilu puluh taun nalika Anjeunna dibaptis sarta jadi Yesus Kristus, sabab “Kristus” dina basa Yunani Perjanjian Anyar, atawa “Mesias” dina basa Ibrani Perjanjian Heubeul, hartina anu diurapi.
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.
Eta pangandika, ceuk Kami, aranjeun parantos terang, anu dipiwarang ka sakuliah Yudea, sarta anu mimitina ti Galilea, sanggeus baptisan anu diwawarkeun ku Yohanes; kumaha Allah ngurapan Yesus urang Nasaret ku Roh Suci jeung ku kakawasaan; anu ngalanglang bari ngalakukeun kahadéan, sarta nyageurkeun sakabéh anu katindes ku Iblis; sabab Allah nyarengan Anjeunna. Rasul-rasul 10:37, 38.
For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.
Salila tilu puluh taun, Yesus nyiapkeun diri pikeun diurapi, sarta sanggeus Anjeunna diurapi dina baptisan-Na, Anjeunna, salaku Kristus, nampilkeun pesen-Na salila tilu satengah poé nubuat. Satuluyna Anjeunna dipaéhan, diasupkeun ka jero kubur, dihudangkeun deui, tuluy naék ka sawarga. Mimiti palayanan-Na salila tilu satengah taun téh nya éta baptisan-Na, anu ngagambarkeun pupusna jeung kabangkitan-Na, sarta dina ahir sarébu dua ratus genep puluh poé palayanan-Na Anjeunna disalib, tuluy dihudangkeun deui—sabab Anjeunna teh anu awal jeung anu ahir. Kajadian pupusna jeung kabangkitan-Na ngahasilkeun hiji pasukan anu kuat, anu salila tilu satengah taun deui mawa Injil ka urang Yahudi, sarta sanggeus éta ka sakuliah dunya.
The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.
Garéja Katolik, nyaéta antikristus dina nubuat Kitab Suci, ogé ngaliwatan tilu puluh taun persiapan saméméh diurapi ku kakawasaan. Dina taun 508, “the daily” dipiceun. Sister White ngawartosan ka urang sacara langsung yén kaum Millerite ngagaduhan pamahaman anu leres ngeunaan “the daily” dina kitab Daniel, sanajan kanyataan yén garéja Advent Hari Ketujuh Laodikea balik deui kana pamadegan Satanis Protestanisme murtad ngeunaan “the daily” dina taun 1930-an.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“Ti harita sim kuring ningali patalina jeung ‘daily’ (Daniel 8:12), yén kecap ‘sacrifice’ téh ditambahan ku hikmat manusa, sarta henteu kaasup kana éta téks, jeung yén Gusti parantos maparin paningal anu leres ngeunaan éta ka jalma-jalma anu ngawartakeun seruan jam pangadilan.” Early Writings, 74.
The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.
“Daily” ngalambangkeun paganisme, sarta Roma pagan téh kakuatan anu nahan jeung nyegah kapapaan pikeun naék kana tahta bumi. Sakumaha geus diprediksikeun dina kitab Daniel, tuluy dikonfirmasi ku sajarah, tuluy diungkabkeun ku malaikat ka William Miller, sarta tuluy dikonfirmasi ku Ellen White; dina taun 508, panghalang pagan kana naékna kapapaan dicabut. Saperti halna jeung Kristus, salila tilu puluh taun antikristus nyiapkeun diri pikeun dipaparin kakawasaan dina taun 538. Kristus, jeung antikristus, sarua-sarua nyiapkeun salila tilu puluh taun pikeun dipaparin kakawasaan. Sanggeus kapapaan dipaparin kakawasaan dina taun 538, éta ngedalkeun pesen maotna salila tilu satengah taun nubuat, sakumaha Kristus geus ngedalkeun pesen hirup-Na salila tilu satengah taun. Dua saksi dina Wahyu sabelas, anu dina sajarah Révolusi Perancis ngalambangkeun Perjanjian Heubeul jeung Perjanjian Anyar, ogé dipaparin kakawasaan pikeun bernubuat salila tilu satengah poé nubuat.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Jeung Kami baris mikeun kakawasaan ka dua saksi Kami, sarta maranéhna bakal ngaramal salila sarébu dua ratus genep puluh poé, maké lawon karung. Wahyu 11:3.
In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.
Dina taun 1798, sanggeus sarébu dua ratus genep puluh poé nubuat, antikristus nampa tatu nu mawa pati, sakumaha Kristus pupus dina kayu salib sanggeus sarébu dua ratus genep puluh poé, sarta sakumaha dua saksi, anu ngalambangkeun Firman Allah, dipaéhan di jalan sanggeus sarébu dua ratus genep puluh poé.
On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.
Dina poe katilu Kristus dihudangkeun deui, sarta salah sahiji poko perkara utama ngeunaan antikristus dina kitab Wahyu nyaéta cageurna tatu maotna, atawa kabangkitanana. Kabangkitan Kristus kajadian dina poe katilu, sarta kabangkitan dua saksi kajadian sanggeus tilu satengah poe. Antikristus sacara simbolis dihudangkeun deui dina poe katilu, sabab dina sababaraha kasaksian nubuat, poe katilu téh lambang hukum Minggu. Dina waktu hukum Minggu, sato galak ti laut dina Wahyu tilu welas dihudangkeun deui, sarta tanda sato galak ti laut éta jadi hiji ujian. Saterusna Perserikatan Bangsa-Bangsa, sapuluh raja dina Wahyu tujuh welas, dina pituduh Amérika Sarikat, anu mangrupakeun raja utama tina sapuluh raja éta, bakal ngangkat antikristus jadi kapala pasatuan tilu-rangkep, nalika kapapaan naék kana tahta bumi.
“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.
“Sabot urang ngadeukeutan kana krisis panungtungan, kacida pentingna supaya aya kasaluyuan jeung kasatunggalan di antara sarana-sarana Gusti. Dunya pinuh ku badai, ku perang, jeung ku paselisihan. Tapi dina hiji kapamimpinan—nya éta kakawasaan kapausan—jalma-jalma bakal ngahiji pikeun ngalawan Allah dina pribadi para saksi-Na. Ieu kasatunggalan diparakit ku si murtad agung. Nalika anjeunna ngupayakeun ngahijikeun para agénna dina peperangan ngalawan bebeneran, anjeunna ogé bakal damel pikeun mecah jeung ngabubarkeun para pangrojongna. Sirik, sangka goréng, jeung omongan goréng, dipicukeun ku anjeunna pikeun nimbulkeun papaséa jeung pasulayan.” Testimonies, volume 7, 182.
When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”
Nalika antikristus dihirupkeun deui, manéhna naék kana tahta bumi sarta mingpin paguyuban tilu rangkep dina lalampahanana ka Armagedon, sakumaha Izébel mingpin Ahab ka Gunung Karmel. Jabur Asaf nétélakeun sapuluh bangsa, anu ngalambangkeun Perserikatan Bangsa-Bangsa, minangka hiji pakumpulan jahat ti musuh-musuh Allah, anu ngangkat “sirah” maranéhna, nyaéta “kakawasaan kapapaan.”
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Hiji lagu atawa Jabur Asap. Mugi Gusti Allah ulah cicing; ulah nahan katengtreman-Mantenna, sarta ulah tetep jempling, nun Gusti Allah. Sabab, tingali, musuh-musuh-Mantenna ngadamel kaributan; anu ngabenci ka Mantenna geus ngangkat sirah. Maranehna geus ngayakeun piwuruk licik ngalawan umat-Mantenna, sarta musyawarah ngalawan jalma-jalma panangtayungan-Mantenna. Maranehna geus ngucap: Hayu, urang tumpes maranehna sangkan henteu deui jadi hiji bangsa; supaya ngaran Israil teu aya deui dina pangeling-eling. Sabab maranehna geus musyawarah babarengan kalawan sapamadegan; maranehna ngariung jadi pakumpulan ngalawan ka Mantenna: Kemah-kemah Édom jeung urang Ismael; Moab jeung urang Hagar; Gébal, Amon, jeung Amalek; urang Pilisti jeung pangeusi Tirus; Asur ogé ngahiji jeung maranehna: maranehna geus mantuan anak-anak Lot. Sela. Jabur 83:1–8.
The ensign of the three angels is then flying in the midst of heaven.
Panji tilu malaikat ayeuna ngapung di tengah langit.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Tuluy kuring ningali malaikat séjén ngapung di tengah langit, nyangking Injil anu langgeng pikeun diwawarkeun ka jalma-jalma anu cicing di bumi, ka unggal bangsa, suku, basa, jeung umat, bari saurana tarik, “Sieun ka Allah, sarta pasrahkeun kamulyaan ka Anjeunna; sabab geus sumping jam pangadilan-Na; jeung sembah ka Anjeunna anu ngadamel langit, bumi, laut, jeung sumber-sumber cai.” Tuluy malaikat anu séjén nuturkeun, pokna, “Babul geus rubuh, geus rubuh, eta kota gedé, ku sabab manehna geus ngajadikeun sagala bangsa nginum anggur amarah tina cabulna.” Malaikat anu katilu nuturkeun maranéhna, bari saurana tarik, “Lamun aya jalma nyembah ka sato galak jeung gambarna, sarta narima tandana dina tarangna atawa dina leungeunna, eta jalma ogé bakal nginum anggur amarah Allah, anu dituang tanpa campuran kana cangkir bendu-Na; jeung manehna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, sarta di payuneun Anak Domba. Haseup tina siksaan maranéhna naék salalanggengna, salamina-lamina; jeung maranéhna teu boga reureuh beurang peuting, nyaéta anu nyembah ka sato galak jeung gambarna, jeung sing saha anu narima tanda ngaranna.” Di dieu aya kasabaran para wali: di dieu aya jalma-jalma anu ngajaga parentah-parentah Allah jeung iman ka Yesus. Wahyu 14:6–12.
The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.
Panji tina tilu malaikat harita bakal ngapung di tengah langit, tapi enggal antikristus bakal diangkat ka sawarga ku sapuluh raja Perserikatan Bangsa-Bangsa. Panji éta harita bakal ngawawarkeun pesen “bebeneran” sarta antikristus harita bakal ngawawarkeun pesen tradisi jeung kabiasaan. Tilu malaikat ngingetkeun umat manusa supaya ulah narima tanda kapausan, tapi Amérika Sarikat, salaku nabi palsu, bakal maksa dunya narima éta tanda.
We will end here, and take it up in our next article.
Urang bakal mungkas di dieu, sarta neraskeunana dina tulisan urang salajengna.