In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Dina pasal ka sabelas dina Wahyu, dua saksi diangkat ka sawarga jadi panji dina “jam anu sarua” nalika “sapersapuluh bagian kota” rubuh. Dina jam éta “cilaka anu kadua geus kaliwat; jeung tingali, cilaka anu katilu datang gancang.” Islam téh tarompet anu katujuh jeung cilaka anu katilu anu datang dina “jam” lini “Minggu” hukum.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Sarta maranéhna ngadéngé sora anu tarik ti sawarga, nyarios ka maranéhna, “Naék ka dieu.” Tuluy maranéhna naék ka sawarga dina hiji mega; jeung musuh-musuhna ningali maranéhna. Dina jam éta kénéh kajadian lini anu gedé, sarta saparépuluh bagian kota rubuh, jeung dina éta lini paéh jalma tujuh rébu urang; ari sésana kacida kasieunna, tuluy ngamulyakeun Allah nu di sawarga. Cilaka anu kadua geus kaliwat; jeung, behold, cilaka anu katilu datang gancang. Tuluy malaikat anu katujuh niup tarompétna; sarta aya sora-sora anu tarik di sawarga, nyarios, “Karajaan-karajaan dunya ieu geus jadi Karajaan Gusti urang jeung Kristus-Na; sarta Anjeunna bakal maréntah salalanggengna.” Jeung dua puluh opat kokolot, anu calik di payuneun Allah dina tahta-tahtana, sujud nepi ka beungeutna ka taneuh, sarta nyembah Allah, nyarios, “Kami muji sukur ka Anjeun, ya Gusti Allah Nu Maha Kawasa, anu aya, anu geus aya, jeung anu bakal sumping; lantaran Anjeun parantos nyandak kakawasaan-Mantenan anu agung, sarta maréntah. Jeung bangsa-bangsa geus murka, jeung murka-Mantenan parantos sumping, kitu deui waktuna pikeun anu paéh, supaya maranéhna dihukum, jeung supaya Anjeun maparin ganjaran ka hamba-hamba-Mantenan, para nabi, jeung ka umat suci, jeung ka maranéhna anu sieun kana ngaran-Mantenan, boh nu leutik boh nu gedé; sarta supaya Anjeun ngancurkeun maranéhna anu ngancurkeun bumi.” Jeung Bait Allah kabuka di sawarga, sarta katingali dina Bait-Na peti perjangjian-Na; sarta aya kilat-kilat, sora-sora, guludug-guludug, lini, jeung hujan és anu gedé. Wahyu 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
Dua saksi naék ka sawarga dina hiji mega, anu sacara nubuat ngawakilan sakelompok malaikat. Sakumaha parantos dikutip saméméhna dina tulisan-tulisan ieu sarta sakumaha kapanggih dina Habakkuk’s Tables, Sister White nétélakeun yén nalika pesen-pesen masing-masing anu diwakilan ku malaikat kahiji, kadua, jeung katilu sumping kana sajarah nubuat, éta digambarkeun minangka malaikat tunggal, tapi pesen Midnight Cry diwakilan ku loba malaikat. Dua saksi diangkat ka sawarga nalika maranéhna ngawawarkeun pesen Midnight Cry ku hiji pasukan malaikat, ku kituna maranéhna dicandak ka sawarga “dina hiji mega.”
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Caket kana panutup amanat malaikat nu kadua, kuring ningali cahaya anu gedé ti sawarga nyorot ka umat Allah. Sinar-sinar cahaya ieu katingalina caang lir panonpoé. Jeung kuring ngadangu sora-sora malaikat sasambat, ‘Lah, Pangantén Jalu sumping; kaluarlah maraneh pikeun mapag Anjeunna!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Ieu téh pamenta ceurik tengah peuting, anu kudu maparin kakawasaan ka warta malaikat kadua. Malaikat-malaikat diutus ti sawarga pikeun ngahudangkeun para suci anu keur pundung sarta nyiapkeun maranéhna pikeun padamelan agung anu aya di hareupeun maranéhna. Jalma-jalma anu pangpinterna lain anu pangheulana narima ieu warta. Malaikat-malaikat diutus ka anu handap asor, anu satia, sarta ngagerakkeun maranéhna supaya ngangkat pamenta ceurik, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Anu dipercayakeun kana ieu pamenta ceurik téh buru-buru ngalaksanakeunana, sarta dina kakawasaan Roh Suci ngaguar éta warta, jeung ngahudangkeun dulur-dulur maranéhna anu keur pundung. Ieu padamelan lain ngadeg dina hikmah jeung pangaweruh manusa, tapi dina kakawasaan Allah, sarta para suci-Na anu ngadangu éta pamenta ceurik henteu sanggup nolakna. Anu pangrohanina narima ieu warta pangheulana, sarta maranéhna anu baheulana mingpin dina ieu padamelan téh anu pangahirna narima jeung mantuan ngagedékeun éta pamenta ceurik, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Dina waktu lini, anu ngancurkeun saparapat kasapuluh kota, tujuh rébu jalma dipaéhan. Lini éta nyaéta hukum Minggu di Amérika Sarikat. Dina nubuat, kota téh hiji karajaan, jeung Amérika Sarikat téh sapuluhna hiji tina karajaan sapuluh raja dina Wahyu 17. Amérika Sarikat diruntuhkeun dina lini hukum Minggu éta sarta eureun jadi karajaan kagenep dina nubuat Alkitab, tuluy ngalangkungan jadi raja pangutamana tina sapuluh raja, nyaéta karajaan katujuh dina nubuat Alkitab, anu bakal sapuk pikeun masrahkeun karajaanna ka kapausan anu mangrupa nu kadalapan, anu asalna tina nu tujuh.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Jeung sapuluh tanduk anu ku maneh tingali téh sapuluh raja, anu can acan narima karajaan; tapi maranéhna narima kakawasaan minangka raja salila sajam bareng jeung sato galak éta. Maranéhna saikiran, sarta bakal masrahkeun kakawasaan jeung kakuatan maranéhna ka sato galak éta. Maranéhna bakal perang ngalawan Anak Domba, jeung Anak Domba bakal ngéléhkeun maranéhna, sabab Anjeunna téh Gusti tina sakumna gusti, jeung Raja tina sakumna raja; jeung anu marengan Anjeunna téh nyaéta jalma-jalma anu disebut, anu dipilih, jeung anu satia. Jeung anjeunna ngadawuh ka kuring, “Cai-cai anu ku maneh tingali, tempat awéwé sundal éta linggih, téh bangsa-bangsa, jalma réa, nagri-nagri, jeung rupa-rupa basa. Jeung sapuluh tanduk anu ku maneh tingali dina sato galak éta, maranéhna bakal ngabenci ka awéwé sundal éta, sarta bakal ngajadikeun dirina taya nanaon jeung taranjang, sarta bakal ngahakan dagingna, jeung ngaduruk dirina ku seuneu. Sabab Allah geus nempatkeun kana haté maranéhna supaya ngalaksanakeun pangersa-Na, jeung supaya sapamadegan, sarta masrahkeun karajaan maranéhna ka sato galak éta, nepi ka pangandika Allah kacumponan. Jeung awéwé anu ku maneh tingali téh nyaéta kota agung éta, anu maréntah luhur para raja di bumi.” Wahyu 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Raja-raja sapuluh ti Perserikatan Bangsa-Bangsa “satuju” pikeun “masrahkeun karajaan” maranéhna nu saalam dunya “ka sato galak.” Maranéhna miboga “pikiran anu sarua,” sakumaha maranéhna “ngarunding babarengan kalawan sapamadegan,” dina Jabur dalapan puluh tilu. Ahap nya éta raja ti sapuluh kaom, anu ngalakukeun hubungan haram, nyaéta cabul, jeung awéwé lacur ti Tirus dina Yesaya dua puluh tilu. Hubungan haram Ahap jeung Isebel jadi lambang hubungan haram Herodes jeung Herodias dina mangsa Élias, anu diwakilan ku Yohanes Pembaptis. Herodes nya éta hiji wawakil ti Kakaisaran Romawi, anu dina Daniel tujuh, Kakaisaran Romawi diwangun ku sapuluh tanduk. Sapuluh tanduk éta dilambangkeun ku karajaan Ahap nu ngawengku sapuluh kaom, jeung duanana méré kasaksian ngeunaan sapuluh raja ti Perserikatan Bangsa-Bangsa. Ku Ahap jeung Herodes ngawakilan nagara dina hubungan-hubungan haram éta, kalungguhan maranéhna nya éta ngalaksanakeun panganiayaan ka para bid’ah pikeun awéwé lacur ti Tirus, anu ngalagukeun lagu-laguna dina ahir tujuh puluh taun anu simbolis.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Raja-raja, pamingpin, jeung gubernur geus masang kana dirina sorangan tanda antikristus, sarta digambarkeun minangka naga anu indit pikeun ngayakeun perang ngalawan ka para wali—nyaéta jalma-jalma anu nurut kana parentah-parentah Allah sarta anu nyekel iman ka Yesus.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Dina hukum Minggu éta, sasatoan bumi eureun maréntah minangka karajaan kagenep dina nubuat Alkitab, sabab kakara baé geus ngalakukeun jinah jeung Isebel, tuluy nyekel kapamingpinan Perserikatan Bangsa-Bangsa. Saterusna éta maksa sakuliah dunya pikeun ngadegkeun hiji gambar sasatoan anu ngawengku saalam dunya, sakumaha saméméhna geus maranéhna laksanakeun dina hukum Minggu di nagarana.
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. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Jeung nipu jalma-jalma anu cicing di bumi ku jalan mujijat-mujijat anu dipaparinkeun kakawasaan ka anjeunna pikeun ngalaksanakeunana di payuneun sato galak éta; bari nyarita ka jalma-jalma anu cicing di bumi, supaya maranéhna nyieun hiji gambar pikeun sato galak éta, anu kungsi tatu ku pedang, tapi tetep hirup. Jeung anjeunna dipaparinkeun kakawasaan pikeun méré napas hirup ka gambar sato galak éta, supaya gambar sato galak éta bisa nyarita, sarta ngajadikeun supaya sakur anu henteu nyembah ka gambar sato galak éta dipaéhan. Jeung anjeunna ngajadikeun sakumna jalma, boh leutik boh gedé, beunghar boh miskin, merdéka boh abdi, narima hiji tanda dina leungeun katuhuna, atawa dina tarangna: Jeung supaya euweuh saurang ogé anu bisa meuli atawa ngajual, iwal jalma anu boga éta tanda, atawa ngaran sato galak éta, atawa bilangan ngaranna. Wahyu 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
Ahab, Herodes, sapuluh raja Kakaisaran Romawi jeung sapuluh raja Perserikatan Bangsa-Bangsa ngalambangkeun naga anu indit rék merangan para suci, sabab salawasna kakasih Izebel anu ngalaksanakeun panganiayaan ka jalma-jalma anu ku Izebel digolongkeun minangka bid’ah.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ku kituna, sanajan naga téh, utamana, ngagambarkeun Iblis, dina harti kadua, éta mangrupa lambang Roma kapir.” The Great Controversy, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Dina gempa hukum Minggu aya “tujuh rébu” jalma anu “dipaéhan.” Dina Daniel pasal sabelas ayat kaopat puluh hiji, “loba anu diruntuhkeun.” Maranéhanana anu diruntuhkeun nalika hukum Minggu datang, nyaéta urang Advent Poé Katujuh Laodikia anu can nyiapkeun diri pikeun éta krisis. Jumlah “tujuh rébu” ngagambarkeun sésa umat Allah. Allah ngandika ka Élia, dina krisis Gunung Karmel, anu ngagambarkeun krisis hukum Minggu, yén aya “tujuh rébu di Israil” anu tacan sujud tuur ka Baal. Rasul Paulus masihan panalungtikan ngeunaan ieu.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Ku margi, naha Allah geus miceun umat-Na? Teu pisan. Sabab kuring ogé urang Israil, turunan Ibrahim, ti kaom Binyamin. Allah henteu miceun umat-Na anu geus dipikawanoh ku Mantenna ti heula. Naha maranéh teu nyaho naon anu diucapkeun ku Kitab Suci ngeunaan Elias? kumaha anjeunna ngadawuh ka Allah ngalawan Israil, saurna, “Gusti, maranéhna geus maehan nabi-nabi-Maneh, jeung ngaruntuhkeun altar-altar-Maneh; ngan kuring sorangan anu kari, jeung maranéhna keur néangan nyawa kuring.” Tapi naon saur waleran Allah ka anjeunna? “Kami geus nyésakeun keur diri Kami sorangan tujuh rebu lalaki, anu henteu sujud nepi ka dengkulna ka arca Baal.” Kitu kénéh, dina mangsa ayeuna ogé aya sesa umat nurutkeun pamilihan anugerah. Rum 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Kecap “tujuh rébu” ngalambangkeun hiji sésa umat Allah, nanging kontéks tempat maranéhna diidéntifikasi sacara simbolis, kudu dipaliré ogé. Jalma-jalma anu diruntuhkeun ku lini dina mangsa hukum Minggu téh nyaéta sésa umat Advent Poé Katujuh anu teu satia, anu di dinya jeung harita, ditawan ku Babul rohani modéren. Dina sajarah nubuat Israél baheula anu harfiah, nalika Babul ngararuksak Yerusalem pikeun kadua kalina tina tilu kali, aya hiji sésa “tujuh rébu” lalaki “perkasa” “ti nagri éta” anu dibawa ka panangkaran.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Sarta anjeunna ngangkut Yoyakin ka Babul, kitu deui indung raja, pamajikan-pamajikan raja, para pajabatna, jeung jalma-jalma anu kawasa di nagara éta; maranéhna ku anjeunna dibawa kana pangbuangan ti Yerusalem ka Babul. Jeung sakabéh jalma anu gagah, jumlahna tujuh rébu, katut tukang-tukang jeung pandé beusi sarébu, sakabéh anu kuat tur mumpuni pikeun perang, maranéhna ogé ku raja Babul dibawa minangka tawanan ka Babul. Tuluy raja Babul ngangkat Matania, dulur lalaki bapana, jadi raja ngagantikeun anjeunna, sarta ngarobah ngaranna jadi Zedekia. 2 Raja-raja 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Sanggeus jalma-jalma perkasa Yerusalem dijatuhkeun dina lini dina hukum Minggu, “musibah anu katilu datang kalayan gancang. Jeung malaikat anu katujuh niup tarompétna.” Musibah anu katilu téh nyaéta tarompét anu katujuh anu ditiup ku malaikat anu katujuh. Dina “jam” tina “lini” hukum Minggu—Islam narajang!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Salah sahiji ciri utama Islam dina bala kahiji jeung kadua nya éta kanyataan sajarah yén cara maranéhna dina perang béda ti taktik perang anu ilahar dipaké dina sajarah nalika maranéhna ngalaksanakeun peran nubuatna. Cara maranéhna dina perang nya éta nyerang sacara dadakan jeung teu disangka-sangka. Kecap “assassin” asalna tina prak-prakan para prajurit Islam dina mangsa sajarah éta. Serangan maranéhna ibarat Kamikaze Jepang dina Perang Dunya Kadua. Para prajurit Islam ngaharepkeun bakal paéh nalika maranéhna ngabunuh sasaranana. Ku sabab kitu, hiji prak-prakan anu ilahar pikeun para prajurit nya éta nyiapkeun diri pikeun maot ku cara mabok ku hashish saméméh ngalakukeun serangan, pikeun mantuan ngurangan sieun kana maot. Nalika maranéhna nyerang korbanna, éta lumangsung sacara dadakan jeung teu disangka-sangka, sarta kagumantungan maranéhna kana hashish pikeun ngahontal kaayaan batin anu dipiharep, dihijikeun jeung serangan rusiah éta, ngawangun dasar étimologis tina kecap “assassin,” alatan patalina jeung kecap hashish.
The third woe and the seventh trumpet “cometh quickly.”
Musibah anu katilu jeung tarompet anu katujuh “baris datang kalawan gancang.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Sarupa kitu, dina tanggal 22 Oktober 1844, utusan tina perjangjian sumping “ngadadak” ka Bait-Na. Sadérék White ngajelaskeun yén “ngadadakna” kadatangan utusan tina perjangjian téh nandakeun yén kadatangan-Na “teu disangka-sangka.” Ku sabab kitu, sakabéh opat “kadatangan” anu kacumponan dina tanggal 22 Oktober 1844 éta téh teu disangka-sangka jeung ngadadak.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
Datangna Kristus salaku Imam Agung urang ka tempat anu pangsucina, pikeun nyucikeun tempat suci, anu dipintonkeun dina Daniel 8:14; datangna Putra manusa ka Nu Maha Sepuh, sakumaha dipidangkeun dina Daniel 7:13; jeung datangna Gusti ka Bait-Na, sakumaha dinubuatkeun ku Malakhi, nyaéta gambaran-gambaran tina kajadian anu sarua; sarta ieu ogé dilambangkeun ku datangna panganten lalaki ka pesta kawinan, anu dijelaskeun ku Kristus dina misil ngeunaan sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Pasemon ngeunaan sapuluh parawan diulang nepi ka unggal kecapna, ku kituna sakabéh opat “kadatangan” anu kacumponan dina 22 Oktober 1844, kudu kacumponan deui nepi ka unggal kecapna dina mangsa lini anu mangrupa hukum Minggu. Dina méré koméntar ngeunaan pasemon para parawan, Sister White nambahan kana kasaksian anu ngaidentifikasi kajurung-girutna jeung teu disangka-sangkana kajadian anu dilambangkeun dina lini hukum Minggu, anu mangrupa panggenepan anu sampurna tina Ceurik Tengah Peuting.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Watak kanyahoan ku hiji krisis. Nalika sora anu daria ngembarkeun dina tengah peuting, ‘Tingali, pangantén lalaki datang; geura aranjeun kaluar mapag anjeunna,’ para parawan anu keur saré hudang tina saréna, sarta katémbong saha anu geus nyiapkeun diri pikeun éta kajadian. Duanana pihak kakeupeul ku teu disangka-sangka, tapi nu saurang geus sayaga pikeun kaayaan darurat, ari nu saurang deui kapanggih teu aya panyiapanna. Watak kanyahoan ku kaayaan. Kaayaan darurat nembongkeun bahan sajatina tina watak. Hiji musibah anu datang ngadadak jeung teu disangka-sangka, hiji karugian ku pupusna anu dipikanyaah, atawa hiji krisis, hiji panyakit atawa kasangsaraan anu teu kaduga, hiji hal anu ngaduakeun jiwa nyanghareup langsung jeung pati, bakal nembongkeun sajatina kaayaan batin tina watak éta. Bakal écés naha enya aya iman anu sajati kana jangji-jangji dina firman Allah atawa henteu. Bakal écés naha jiwa téh disangga ku anugerah atawa henteu, naha aya minyak dina bejana jeung lampuna.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Masa pangwujian datang ka saréréa. Kumaha kalakuan urang dina handapeun ujian jeung pambuktian ti Allah? Naha lampu-lampu urang pareum? atawa naha urang tetep ngajaga sangkan éta lampu terus hurung? Naha urang geus sayaga pikeun unggal kaayaan darurat ku lantaran hubungan urang jeung Anjeunna anu pinuh ku rahmat jeung bebeneran? Lima parawan wijaksana teu bisa maparin karakter maranéhna ka lima parawan bodo. Karakter kudu dibentuk ku urang masing-masing.” Review and Herald, 17 Oktober 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Dina gempa hukum Minggu, Amérika Sarikat eureun jadi karajaan kagenep dina nubuatan Kitab Suci. Sésa tujuh rébu umat Advent Laodikia anu can nyiapkeun diri pikeun krisis éta bakal nembongkeun tabiat anu geus siap narima tanda sato galak. Tuluy Islam datang kalayan ngadadak jeung teu disangka-sangka, sabab “cilaka anu katilu datang gancang” nalika “malaikat anu katujuh” niup tarompétna!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
Opat “kadatangan” anu sadayana kacumponan dina tanggal 22 Oktober 1844 tuluy diulang deui. Kadatangan kahiji nandaan dibukana pangadilan, minangka panggenepan tina Daniel pasal dalapan ayat opat belas. Éta negeskeun amanat malaikat kahiji anu ngumumkeun yén “jam” pangadilan-Na geus datang. Panggenepan éta janten perlambang pikeun “jam” lini, anu dimimitian dina mangsa hukum Minggu, sarta nyaéta “jam” nalika Islam mawa “pangadilan-Na” ka Amérika Serikat alatan disahkeunana hiji hukum Minggu.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Utusan perjangjian dina Malachi pasal tilu, sumping ngadadak ka bait Allah anu parantos Anjeunna hudangkeun salila opat puluh genep taun ti 1798 nepi ka 1844, pikeun asup kana hiji perjangjian jeung “urang Lewi” dina sajarah Millerite. Dina lini bumi hukum Minggu, utusan perjangjian téh ngadadak sumping pikeun asup ka jero bait Allah tina tulang-tulang paéh anu garing anu geus dihudangkeun deui, pikeun asup kana perjangjian jeung “urang Lewi” dina sajarah saratus opat puluh opat rébu.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Dina waktu linihu hukum Minggu, Putra Manusa sumping ka Rama pikeun nampi hiji karajaan minangka kagenepan tina Daniel tujuh ayat tilu welas, sakumaha Anjeunna parantos ngalakukeun dina 22 Oktober 1844, sabab dina “jam” linihu téh aya “sora-sora di sawarga,” anu ngumumkeun, yén “karajaan-karajaan dunya ieu geus jadi karajaan-karajaan Gusti urang, jeung Kristus-Na; sarta Anjeunna bakal marentah salamina-langgengna. Jeung dua puluh opat kokolot, anu linggih di payuneun Allah dina korsi-korsina, sujud kana rarayna, sarta nyembah ka Allah, Saur maranéhna, Kami muji sukur ka Anjeun, ya Gusti Allah Nu Maha Kawasa, anu aya, jeung anu parantos aya, jeung anu bakal sumping; sabab Anjeun parantos nyandak ka diri-Na kakawasaan-Mu anu agung, sarta parantos marentah.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
Dina jam gempa, nalika pangadilan-Na geus sumping, jeung dua saksi anu saméméhna geus dihirupkeun deui ti jalan tempat maranéhna kungsi dipaéhan nangtung. Tuluy, minangka hiji pasukan anu gagah perkasa, maranéhna diangkat ka sawarga, sedengkeun sesa tujuh rébu urang Adventis Laodikea ditumbangkeun. Gandum anu wijaksana dina harita kénéh geus dipisahkeun ti ilalang anu bodo. Tuluy Kristus narima Karajaan-Na jeung tarompét katujuh ditiup, anu ogé mangrupa cilaka katilu, anu datangna ngadadak jeung teu disangka-sangka, tuluy “bangsa-bangsa” jadi “ambek, sarta murka-Manten geus sumping.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Ngamurkakeun bangsa-bangsa téh mangrupa kalungguhan nubuat Islam, sarta éta dimimitian dina jam lini sarta diteruskeun nepi ka panutupan mangsa percobaan manusa jeung tujuh bala panungtungan, anu dipidangkeun ku kecap-kecap, “murka-Mu parantos sumping.” Antara hukum Minggu di Amérika Sarikat jeung panutupan mangsa percobaan, nalika murka Allah ditembongkeun dina tujuh bala panungtungan—cilaka katilu, lambang Islam; tarompét katujuh, lambang Islam; jeung ngamurkakeun bangsa-bangsa, lambang Islam—nyayagikeun tilu saksi simbolis yén pekabaran Ceurik Tengah Peuting téh mangrupa kacumponan datangna Islam dina hukum Minggu.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Sakumaha dina gerakan Millerite dina awalna, warta Panjerit Tengah Peuting téh mangrupa pameungpeuk kana hiji ramalan anu gagal. Dina sajarah Millerite, anu gagal téh lain waktuna, tapi kajadian anu diramalkeun bakal lumangsung. Dina sajarah Millerite dina awalna, urang Filadelfia ngedalkeun ramalan maranéhna anu gagal, sabab Allah nahan panangan-Na kana hiji kasalahan dina bagan taun 1843.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
Dina gerakan Laodikea dina ahir Future for America, Allah henteu kungsi nahan panangan-Na nutupan kasalahan éta. Panangan manusa anu nutupan bebeneran yén waktu henteu deui kudu dipaké dina panerapan nubuat. Panangan manusa ngagambarkeun pagawean manusa.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Dina gerakan panungtungan nu saratus opat puluh opat rébu, kasalahan dina nerapkeun waktu téh nya éta dosa, sabab panerapan waktu nubuat geus teu meunang dipaké deui. Panerapan waktu anu dosa éta dilambangkeun ku Musa anu teu ngindung kana parentah Allah pikeun nyunatan anakna, sarta dilambangkeun ku Uza anu teu ngindung kana parentah Allah yén ngan para imam wungkul anu meunang nyangking Peti Perjangjian. Lain kahayang Gusti supaya boh lampah dosa boh kalalaworaan dosa éta dilaksanakeun ku umat Allah. Dosa ngan boga hiji harti, nya éta palanggaran kana hukum. Musa ngalanggar hukum sunat Allah, Uza ngalanggar hukum tempat suci Allah, jeung gerakan ieu ngalanggar hukum nubuat Allah. Israil baheula dijadikeun panyimpen hukum Allah, jeung gerakan Advent dina awal jeung ahirna ogé dijadikeun panyimpen bebeneran-bebeneran nubuat Allah.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Dina kasusahna, Zipora geuwat ngalaksanakeun sorangan kalakuan nyunatan anak maranéhna, ku kituna ngawakilan panobatan anu ku jalma-jalma anu kalibet dina ieu gerakan kuduna geuwat dipintonkeun lantaran kalepatan dosa tina teu-meta pikeun ngantepkeun panerapan waktu dihijikeun jeung ieu amanat. Daud ogé némbongkeun panobatan anu kacida beuratna ku hal lampah Uza. Lamun gerakan éta ngabantah yén panerapan waktu dina ramalan 18 Juli 2020 téh dina hiji cara bener, yén ku hiji jalan éta téh kersa Allah, sarua waé jeung ngabantah yén Musa jeung Zipora saenyana henteu perlu enya-enya ngajaga parentah-parentah Allah anu écés, sarta yén Allah saenyana henteu paduli naha Uza nyabak peti perjangjian. 18 Juli 2020 téh hiji ramalan palsu, jeung unsur anu palsu éta nyaéta unsur waktuna.
These truths will be explored further in the next article.
Kanyataan-kanyataan ieu baris dipedar leuwih jero dina artikel salajengna.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Pangeran parantos nembongkeun ka abdi yén amanat malaikat katilu kedah diteruskeun, sarta diproklamasikeun ka barudak Pangeran anu sumebar, sareng yén éta ulah digantungkeun kana waktu; sabab waktu moal deui jadi ujian. Abdi ningali yén sawatara jalmi keur meunang kagumbiraan palsu anu timbul tina ngahutbahkeun waktu; yén amanat malaikat katilu leuwih kuat tibatan anu tiasa dipaparinkeun ku waktu. Abdi ningali yén amanat ieu tiasa nangtung dina dasarna sorangan, sarta yén éta henteu meryogikeun waktu pikeun nguatkeunana, sarta yén éta bakal maju dina kakawasaan anu perkasa, ngalaksanakeun padamelanana, sarta bakal dipondokkeun dina kayaktian.” Experience and Views, 48.