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# The Revelation of Jesus Christ - Number Six

Wahyu bab Gusti Yesus Kristus - Nomer Enem

The Resurrection of the Sleeping Dead

Wunguné Wong Mati Kang Turu

Author

Jeff Pippenger

Published

October 27, 2023

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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.

Kita sampun mbangun ing dhateng dhasar wangsit pungkasanipun Yesaya ingkang kawiwitan wonten ing bab patang puluh kanthi panandhaning wekdal katundha ingkang dipunwiwiti lumantar pepeteng pangajeng-ajeng tanggal 18 Juli 2020. Kita sampun nyalarasaken pejahipun kalih seksi ing Kitab Wahyu kaliyan para ingkang pejah wonten ing lebak balung-balung garing ing Yéheskiel bab tigang dosa pitu. Kita ngupados lumantar pangulangan supados netepaken runtutan prastawa ingkang saestu mirunggan gegayutan kaliyan kawungokakenipun wungunipun para ingkang dipunpejahi wonten ing margi déning kéwan ingkang minggah saking telenging jurang tanpa dhasar.

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 kita nyelarasake pethikan-pethikan kenabian iki, kita lagi mbukak segel pérangan-pérangan saka Wahyu sing nganti sapréné durung tau diweruhi, amarga pesen iki iku pambukakan segelé Wahyu Yesus Kristus kang kelakon sakdurungé mangsane sih kanggo manungsa katutup. Kita lagi nindakake pakaryan iki, amarga “wektuné wis cedhak.” Nalika mbukak segel kayekten-kayekten ing Wahyu sing saiki lagi ana ing proses kasampurnan, kita lagi nglaksanani pakaryan banget sing wis ditegesi minangka pakaryané Yohanes ing Wahyu. Panjenengané dipangandikani supaya nulis prakara-prakara sing wis didelengé, yaiku prakara-prakara sing nalika kuwi wis ana, lan kanthi nyathet prakara-prakara mau Yohanes ing wektu sing padha uga bakal nulis prakara-prakara sing bakal kelakon.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Tulisen prakara-prakara kang wus sira deleng, lan prakara-prakara kang ana, sarta prakara-prakara kang bakal kelakon ing tembe. 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.

Salah satunggaling alangan logis tumrap para Advent Hari Kaping Pitu, bisa dadi banget ana ing pangerten tradhisionalé ngenani kitab Wahyu. Nalika sawijing wong nampani bebener kang wis mapan, nanging ora kasumurupan yèn bebener kang wis mapan iku pancèn dipunrancang supaya ngrembaka lumantar lumakuning wektu, pangerten wiwitané kang leres bab bebener bisa malih dadi tradhisi utawi pakulinan. Bebener kang wus malih dadi tradhisi iku bisa banget nuwuhaké kasipengan kang dipralambangaké ana ing pawartos marang Laodikia. Bebener asliné isih tetep bebener, nanging ora bisané mirsani yèn bebener iku ngrembaka lumantar wektu nuwuhaké kasipengan. Dudu bebener iku kang dadi sababing kasipengané, kasipengan iku mung gejala saka sababe. Sing dadi sebab iku kuping kang ora gelem ngrungu, mripat kang ora gelem ndeleng, lan ati kang ora gelem kabobrahaké ing antarané wong-wong kang marem marang dhiriné piyambak déning panglipur tradhisi lan pakulinan.

> “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 ing piwulangipun ngaturaken bebener-bebener kuna, kang asalipun saking Panjenenganipun piyambak, bebener-bebener ingkang sampun kaandharaken déning Panjenenganipun lumantar para leluhur lan para nabi; nanging sapunika Panjenenganipun nyorotaken pepadhang enggal dhateng bebener-bebener punika. Saya beda katingal tegesipun! Banji pepadhang lan karohanèn dipunbabar lumantar katranganipun. Lan Panjenenganipun janji bilih Roh Suci badhé madhangi para sakabat, bilih pangandikanipun Allah badhé tansah kabikak dhateng para sakabat. Para sakabat badhé saged ngaturaken bebener-bebeneripun wonten ing kaéndahan ingkang 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.

> “Wiwit janji kawilujengan kang kapisan kawedharaké ing Eden, urip, watak, lan pakaryan pangantara Sang Kristus wis dadi piwulang kang diselidiki déning pikiran manungsa. Nanging saben pikiran kang lumantaré Roh Suci wus makarya, tansah nampilaké prakara-prakara iki ing sawijining pepadhang kang seger lan anyar. Kabeneran-kabeneran bab kawilujengan iku bisa tansah tuwuh lan ngrembaka. Sanadyan lawas, iku tetep tansah anyar, tanpa kendhat mbabar marang wong kang ngupaya kayekten kaluhuran kang luwih agung lan kakuwatan kang luwih rosa.

> “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.

> “Ing saben jaman ana pangrembakaning kayektèn kang anyar, sawijining pawartos saka Allah marang umat ing generasi iku. Kayektèn-kayektèn lawas kabèh iku wigati; kayektèn anyar iku ora madeg piyambak tanpa sesambungan karo kang lawas, nanging minangka pambabaré. Mung manawa kayektèn-kayektèn lawas iku dimangertèni, kita bisa nyekel tegesé kayektèn anyar. Nalika Kristus kersa mbukak marang para sakabate kayektèning wunguné Panjenengané saka ing pati, Panjenengané miwiti ‘wiwit saka Musa lan sakèhé para nabi’ lan ‘nerangaké marang wong-wong mau ana ing sakèhé Kitab Suci prakara-prekara bab Panjenengané piyambak.’ Lukas 24:27. Nanging pepadhang kang madhangi ana ing pambabaran kayektèn kang seger iku kang ngluhuraké kang lawas. Wong kang nampik utawa nglirwakaké kang anyar satemené ora nduwèni kang lawas. Kanggo dhèwèké, kayektèn lawas mau kelangan daya uripé lan mung dadi wangun tanpa nyawa.”

> “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.

> “Ana wong-wong kang ngakoni pracaya lan mulang kayektèn-kayektèning Prajanjian Lawas, nanging padha nampik Prajanjian Anyar. Nanging sajroning ora gelem nampani piwulangé Kristus, padha nuduhaké yèn wong-wong mau ora pracaya marang apa kang wis dipangandikakaké déning para leluhur lan para nabi. ‘Saupama kowé pracaya marang Musa,’ pangandikané Kristus, ‘mesthi kowé bakal pracaya marang Aku; awit dhèwèké nulis bab Aku.’ Yokanan 5:46. Mulané ora ana kasekten kang satemené ana ing piwulangé wong-wong mau, malah tumrap Prajanjian Lawas pisan.”

> “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.

> “Akeh wong kang ngakoni pracaya lan mulang Injil ana ing kaluputan kang padha. Wong-wong mau nyingkirake Kitab-Kitab Prajanjian Lawas, kang bab iku Kristus wis ngandika, ‘Ya iku kang padha menehi paseksi bab Aku.’ Yohanes 5:39. Nalika nulak Prajanjian Lawas, sajatiné wong-wong mau uga nulak Prajanjian Anyar; awit loro-loroné iku pérangan saka satunggal kasatuan kang ora bisa dipisahake. Ora ana wong kang bisa nerangake angger-anggering Allah kanthi bener tanpa Injil, utawa Injil tanpa angger-angger. Angger-angger iku Injil kang kawejengan ing wujud, lan Injil iku angger-angger kang kababar. Angger-angger iku oyod, Injil iku kembang kang arum lan woh kang diasilake.” 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.

Wong-wong kang ngakoni pracaya marang sing lawas, nanging nampik sing anyar, iku luwih cetha lan luwih abot manèh tumrap wong Advent Hari Ketujuh kang ngakoni pracaya marang Kitab Suci sajeroning kabèh isiné, nanging nampik tulisan-tulisan Rohing Ramalan. Ing kitab Wahyu, Yokanan iku dadi pralambang umaté Allah ing dina-dina pungkasan kang lagi dianiaya awit nampani loro-loroné, yaiku Kitab Suci lan Rohing Ramalan.

> 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.

> Aku, Yokanan, kang uga dadi sadulurmu, lan kancamu sajroning kasangsaran, lan sajroning Kraton lan kasabaraning Gusti Yesus Kristus, ana ing pulo kang aran Patmos, marga saka pangandikaning Allah, lan marga saka paseksèning 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.”

Manawi ana wong nampani paseksèné Gusti Yésus, yaiku Rohing Ramalan, yaiku tulisan-tulisané Ellen White, mula pethikan sadurungé saka tulisan-tulisané iku nemtokaké prakara sing lagi dakrembug. Panjenengané nyerat yèn “bebener-bebener panebusan iku saged tansah ngalami pangrembakan lan panganggèn; sanadyan lawas, bebener-bebener mau tansah anyar, kanthi tanpa kendhat mbabar marang wong kang nggolèki bebener kamulyan kang luwih ageng lan kakuwatan kang luwih rosa,” lan yèn ing “saben jaman ana pangrembakan anyar saka bebener, sawijining piweling saka Gusti Allah marang umat saka generasi iku.”

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.

Sanadyan pangerten lumrah ngenani kitab Wahyu sing lumrahe dicekel déning wong Advent Hari Ketujuh iku bener, sakabèhé kitab Wahyu iku minangka paseksen bab dina-dina wekasan. Saiki kita lagi nerapaké sawijining kayekten sing saiki lagi kabukak segelé, lan kayekten iku ora bakal dingertèni déning wong-wong sing ora gelem nampani yèn kabèh pethikan ing kitab Wahyu iku kalebu pérangan saka Wahyué Gusti Yesus Kristus kang kabukak segelé ing dina-dina wekasan.

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.

Pangertosan sing wis dicekel déning Adventisme ngenani Wahyu pasal sewelas, minangka sawijining kasampurnaning Révolusi Prancis, iku bener, lan Sister White njunjung pandhangan sing bener mau. Nanging kayektèn iku mung minangka sajarah, yaiku kang kacathet kanggo maringi ilustrasi tumrap dina-dina pungkasan. Kabèh isi kitab Wahyu dikuwasani déning fénoména profètis iki.

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.

Kita lagi mbangun ing ndhuwur sajarah kasamaraning pitung gludhug minangka panuntun kanggo nggabungaké Yehezkiel telung puluh pitu, Yesaya patang puluh, lan Wahyu sewelas karo pasemon bab sepuluh prawan ing Matius rong puluh lima. Garis kenabian liyané sing nyengkuyung panerapan runtutan kadadéan kenabian sing lagi kita rembug uga kapanggih ing garis Kristus, kang uga ngemot sawijining paseksi kapindho. Gusti Yesus yuswané telung puluh taun nalika Panjenengané kabaptis lan dados Yesus Kristus, awit “Kristus” ing basa Yunani ing Prajanjian Anyar, utawa “Mesias” ing basa Ibrani ing Prajanjian Lawas, tegesé wong kang kaurapi.

> 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.

> Pangandika iku, kandhaku, mesthi wis koksumurupi, kang kawartakaké ing saindhenging Yudéa kabèh, lan wiwité saka Galiléa, sawisé baptisan kang diwartakaké déning Yohanes; yaiku bab kepriyé Gusti Allah njebadi Yésus wong Nasarèt kanthi Roh Suci lan kanthi kakuwatan; Panjenengané lumaku mrana-mréné nindakaké kabecikan, lan marasaké kabèh wong kang katindhes déning Iblis; amarga Gusti Allah nunggil karo Panjenengané. Lelakone Para 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.

Sajeroning telung puluh taun, Gusti Yesus nyawisake sarira kanggo dipulasara, lan sawisé Panjenenganipun dipulasara ing baptisanipun, Panjenenganipun, minangka Sang Kristus, maringi piwulangipun sajrone telung dina setengah miturut pralambang kenabian. Sawisé iku Panjenenganipun dipatèni, kasarekake ing kubur, kawungokaké wungu, banjur minggah menyang swarga. Wiwitaning paladosanipun kang telung taun setengah iku yaiku baptisanipun, kang nglambangake pejah lan wungunipun, lan ing pungkasaning rolas atus sawidak dina paladosanipun Panjenenganipun kasalib, banjur kawungokaké wungu—awit Panjenenganipun punika wiwitan lan wekasan. Kedadeyan pejah lan wungunipun nglairake satunggaling wadya bala kang gagah prakosa, kang sajrone telung taun setengah maneh nggawa Injil marang wong-wong Yahudi, lan sawisé iku marang jagad.

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.

Gréja Katulik, yaiku antikristusing ramalan Kitab Suci, uga ngalami telung puluh taun panyiyapan sadurunge diurapi kanthi kakuwatan. Ing taun 508, “kurban saben dina” dicabut. Sister White kanthi langsung maringi pratélan marang kita yèn para Millerit nduwèni pangerten kang bener bab “kurban saben dina” ing kitab Daniel, sanadyan gréja Advent Dina Kaping Pitu Laodikia ing taun 1930-an bali marang pandhangan Satanis Protestanisme murtad ngenani “kurban saben dina”.

> “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.

> “Banjur aku weruh gegayutan karo ‘saben dina’ (Daniel 8:12), manawa tembung ‘kurban’ iku ditambahaké déning kawicaksananing manungsa, lan ora klebu ing teks, lan manawa Gusti maringi pangertosan kang bener bab iku marang wong-wong kang nglairaké swara bab 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.

“Tumrap saben dina” nggambarake paganisme, lan Roma pagan iku kakuwasan sing nahan lan nyegah kapausan munggah menyang dhampar bumi. Kaya kang wis dipredhiksi ing kitab Daniel, lan sawisé kuwi diteguhake déning sajarah, lan sawisé kuwi dicethakaké déning para malaékat marang William Miller lan sawisé kuwi diteguhake déning Ellen White; ing taun 508, pepalang pagan tumrap munggahe kapausan iku dicopot. Kaya déné Kristus, suwéné telung puluh taun antikristus nyawisaké awaké kanggo kaparingan kakuwasan ing taun 538. Kristus lan antikristus padha telung puluh taun nyawisaké awaké kanggo kaparingan kakuwasan. Bareng kapausan wis kaparingan kakuwasan ing taun 538, dhèwèké nglantaraké pesen pati sajroning telung taun setengah profetik, kaya déné Kristus wis nglantaraké pesen urip, sajroning telung taun setengah. Loro seksi ing Wahyu pasal sewelas, kang ing sajarah Révolusi Prancis makili Prajanjian Lawas lan Prajanjian Anyar, uga kaparingan kakuwasan kanggo medhar wangsit sajroning telung dina setengah profetik.

> 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.

> Lan Aku bakal maringi panguwasa marang saksiku loro, lan wong loro iku bakal medhar wangsit sajrone sèwu rong atus suwidakan dina, nganggo sandhangan bagor. 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.

Ing taun 1798, sawisé rolas atus suwidakan dina profetik, antikristus nampa tatu pati, pas kaya Sang Kristus séda ing salib sawisé rolas atus suwidakan dina, lan kaya déné kaloro seksi, sing makili Sabda Allah, dipatèni ing dalan sawisé rolas atus suwidakan dina.

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.

Ing dina katelu Sang Kristus kawungokaké saka ing pati, lan salah siji saka pokok prakara utama bab antikristus ing kitab Wahyu yaiku warasé tatu pati sawijining, utawa wunguné manèh. Wunguné Sang Kristus kadadéan ing dina katelu, lan wunguné wong loro seksi kadadéan sawisé telung dina satengah. Antikristus kawungokaké manèh kanthi pralambang ing dina katelu, awit ing sawetara paseksi kenabian, dina katelu iku pralambang saka hukum Minggu. Nalika hukum Minggu ditetepaké, kéwan saka segara ing Wahyu telulas kawungokaké manèh, lan tandha saka kéwan segara iku dadi sawijining ujian. Banjur Perserikatan Bangsa-Bangsa, yaiku sepuluh ratu ing Wahyu pitulas, miturut pituduhing Amerika Serikat, kang dadi ratu utama saka sepuluh ratu mau, bakal ngangkat antikristus dadi sirah saka pasamuan telu-satunggal, nalika kapausan munggah marang dhamparing 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.

> “Manakala kita nyedhaki krisis pungkasan, prakara kang banget wigatine yaiku supaya ana karukunan lan kamanunggalan ana ing antaraning piranti-piranti kagungané Pangéran. Donya kebak prahara, perang, lan pasulayan. Nanging ana ing sangisoring siji sirah—yaiku kakuwatan paus—manungsa bakal manunggal kanggo nglawan Gusti Allah ana ing pribadi para seksi-Nya. Kamanunggalan iki dipacementi déning sang murtad gedhé. Nalika dheweke ngupaya manunggalaké para agèné kanggo perang nglawan kayektèn, dheweke uga bakal makarya kanggo misah lan nyebar-nyebaraké para pambélané. Rasa meri, panyana ala, tembung ala tumrap liyan, iku kabèh diudèkaké déning dheweke kanggo nuwuhaké pasulayan lan pecah-belah.” 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 kawungokaké manèh saka ing pati, dhèwèké munggah menyang dhamparing bumi lan mimpin pasamuwan telu saèstu iku ing lakuné tumuju Armageddon, kaya Yézèbel mimpin Akhab menyang Gunung Karmèl. Juru Mazmur, Asaf, nyebutaké sepuluh bangsa, kang makili Perserikatan Bangsa-Bangsa, minangka sawijining pakempalan duraka para mungsuhé Allah, kang ngangkat “sirahe,” yaiku “pangwasaning kapausan.”

> 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.

> Kidung utawa Masmur Asaf. Dhuh Allah, sampun Paduka meneng waé; sampun menepa, lan sampun meneng, dhuh Allah. Awit, lah mêngsah-mêngsah Paduka padha damel ribut; lan wong-wong kang sengit marang Paduka wus ngangkat sirah. Padha ngadani rembug kang licik marang umat Paduka, lan padha mupakat nglawan para kekasih Paduka kang kapingit. Padha calathu: Ayo, padha kita sirnakaké supaya ora dadi bangsa manèh; supaya jeneng Israel aja nganti kèlingan manèh. Awit padha wus rembugan bebarengan kanthi sakrukun; padha dadi satunggiling pasamuwan nglawan Paduka: kémah-kémah Édom lan wong-wong Ismaèl; Moab lan para Hagari; Gebal, Amon, lan Amalèk; wong Filistin karo para warga Tirus; Asyur uga wus mèlu gabung karo wong-wong mau: padha dadi pitulungan tumrap para putrané Lot. Sela. Jabur 83:1–8.

The ensign of the three angels is then flying in the midst of heaven.

Panji saka telu malaékat iku banjur mabur ing satengahing 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.

> Lan aku weruh malaékat liyané mabur ana ing satengahing langit, nggawa Injil langgeng kanggo diwartakaké marang wong-wong kang manggon ana ing bumi, lan marang saben bangsa, lan suku, lan basa, lan umat, pangucapé kanthi swara sora, Padha wedi-asih marang Gusti Allah lan mènèhana kamulyan marang Panjenengané; amarga wis tekan wektuning pangadilané; lan padha nyembaha marang Panjenengané kang nitahaké langit, lan bumi, lan segara, lan sumber-sumbering banyu. Banjur ana malaékat liyané manèh ndhèrèk, pangucapé, Babil wis rubuh, wis rubuh, kutha gedhé iku, awit dhèwèké wis ndadèkaké sakehing bangsa ngombé angguring bebenduning laku jina. Lan malaékat katelu ndhèrèk wong loro mau, pangucapé kanthi swara sora, Manawa ana wong nyembah kéwan iku lan recané, sarta nampa tandhané ana ing bathuké, utawa ana ing tangané, wong iku dhéwé bakal ngombé angguring bebenduné Gusti Allah, kang diwutahaké tanpa campuran ana ing cawananing mulad-muladé; lan dhèwèké bakal kasiksa nganggo geni lan welirang ana ing ngarsaning para malaékat suci, lan ana ing ngarsaning Cempené: lan kukusing siksa wong-wong mau munggah ing salawas-lawasé; lan wong-wong kang nyembah kéwan iku lan recané, lan sapa waé kang nampa tandhaning jenengé, ora duwé leren awan utawa bengi. Ing kéné katon kasabarané para wong suci: ing kéné ana wong-wong kang netepi dhawuh-dhawuhé Gusti Allah, lan imané Gusti Yésus. 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 saka telung malaékat iku banjur bakal mabur ana ing satengahing langit, nanging ora suwé antikristus bakal diangkat munggah menyang swarga déning sepuluh raja saka United Nations. Panji iku banjur bakal martakaké pawarta “bebener,” lan antikristus banjur bakal martakaké pawarta tradhisi lan adat. Telung malaékat iku padha ngélingaké manungsa supaya aja nampa tandha saka kepausan, nanging United States minangka nabi palsu bakal meksa jagad nampa tandha iku mau.

We will end here, and take it up in our next article.

Kita badhé mungkasi ing ngriki, lan badhé nerusaken punika ing artikel kita salajengipun.

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