We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Kita lagi ngrembag kasalarasan antarané gerakan malaékat kapisan lan katelu, supaya luwih cetha mangertèni apa kang sacara simbolis diwakili déning tambahing kawruh nalika iku kabukak segelé ing wekasaning jaman. Kita nyoba nduduhaké yèn iku makili sawijining pangunggahaning kayektèn kang ing pungkasané tekan pucaké minangka udan pungkasan, yaiku pawarta Panguwuh Tengah Wengi. Minangka sawijining simbol, “tambahing kawruh” iku dijupuk saka kitab Daniel, lan ana ing kana iku diidentifikasi minangka kawruh kenabian kang nguji lan ngasilaké rong golongan wong sing nyembah.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Panjenengane banjur ngandika, “Lungaa, Dhanièl, awit tembung-tembung iki katutup lan kasegel nganti tekan mangsaning wekasan. Akeh wong bakal disucèkaké, diputihaké, lan dicobani; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka kang bakal mangertèni; nanging wong wicaksana bakal mangertèni.” Daniel 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

Ing taun 1989 sawijining “panambahan kawruh” kabukak meterai-ne, sing ing wekasané bakal nduduhaké rong golongan wong sing nyembah. Rong golongan iku digambarake ana ing konteks kepriyé gegayutané karo piwulang bab udan pungkasan. Wong duraka ora ngenali utawa nampa udan pungkasan, déné wong wicaksana iya. Mulané, wong duraka ora weruh nalika udan pungkasan wiwit tumiba, lan iku wiwit tumiba nalika para bangsa padha nesu ing tanggal 11 September 2001. Kita wis ngrembug bab kepemimpinan Adventisme Laodikia kaya sing diwakili ing Yehezkiel pasal wolu lan sanga, lan uga ing Yésaya pasal wolulikur. Ing Yésaya, “wong-wong sing ngina” “nggawe goroh” dadi “pangungsèn” lan “ndhelikaké” awaké dhéwé “ing sangisoré kawohongan.”

Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

Mulané rungokna pangandikané Pangéran, hé wong-wong kang ngécé, kang mréntah umat iki sing ana ing Yérusalèm. Amarga kowé wis padha ngucap, “Kita wis gawé prejanjian karo pati, lan karo alam pati kita wus padha sarujuk; samangsa wewelak kang nglimputi kuwi liwat, iku ora bakal nekani kita; amarga kita wis ndadèkaké goroh dadi pangungsèn kita, lan ana ing sangisoré cidra kita ndhelikaké awak kita.” Yésaya 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Para wong kuna ing Yerusalem ing wekasaning jaman ora lulus ing ujian bab “pangaso lan panyegeran” kang dipratelakake lumantar metodhe “baris demi baris,” kang maringi kalodhangan marang wong wicaksana supaya ngenali udan pungkasan ing wekasaning jaman, lumantar gambaran sajarah bab udan pungkasan ing sajarah Millerite. Ciri kenabian saka “para wong panyendha” kang ditekanake déning Yesaya ing pethikan mau yaiku goroh lan palsu kang padha didhelikake ing sangisoringé lan kang padha dadèkaké papan pangungsèn. Mulané, gegayutan karo ujian saka piwarta udan pungkasan (pangaso lan panyegeran kang ora gelem padha rungokaké), para wong kuna ing Yerusalem wis nampa sawijining goroh.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Pesen udan pungkasan rawuh kanthi sawijining pradebatan, kados ingkang kagambaraken wonten ing Habakkuk pasal kalih, nalika juru pangawas ing ngriku nyuwun dhateng Gusti Allah punapa ingkang kedah dipunwangsuli ing “pradebatan” sajarahipun, amargi tembung “reproved” wonten ing ayat kapisan pasal kalih tegesipun “dipunbantah kaliyan”.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Aku bakal ngadeg ana ing papan pangawasanku, lan mapan ana ing menara, sarta bakal ngawas-ngawas kanggo ndeleng apa kang bakal dipangandikakake marang aku, lan apa kang bakal daksaurake nalika aku ditegor. Habakkuk 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Wong-wong wicaksana sajrone pasulayan babagan udan pungkasan, ngetokaké bebener-bebener kang dilambangaké minangka permata-permatané Miller, kang uga minangka bebener-bebener dhasar sing diidentifikasi, ditetepaké, lan dipasrahaké déning para Millerit. Bebener-bebener iku dilambangaké minangka Kristus, Watu Kang Langgeng.

“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

“Padha wong-wong kang ngadeg minangka para pengawalé Allah ana ing témboking Sion iku dadi wong-wong kang bisa ndeleng bebayan sadurungé tekan marang umat,—wong-wong kang bisa mbedakaké antarané kayekten lan kasalahan, kabeneran lan piala.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Pangéling-éling iku wis rawuh: Ora ana apa-apa sing kena diidinaké mlebu kang bakal ngganggu dhasar iman sing wis kita bangun wiwit pesen iku teka ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit wektu iku aku tetep ngadeg ana ing ngarsané jagad, setya marang pepadhang sing wis diparingaké Gusti Allah marang kita. Kita ora nduwèni ancas kanggo ngangkat sikil kita saka panggung dhasar papan sikil kita wis dipasang nalika saben dina kita ngupaya marang Gusti kanthi pandonga sing tenanan, nggolèki pepadhang. Apa kowé ngira yèn aku bisa nilar pepadhang sing wis diparingaké Gusti Allah marang aku? Pepadhang iku kudu kaya Watu Karanging Jaman. Pepadhang iku wis nuntun aku wiwit nalika diparingaké.” Review and Herald, 14 April 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Wong-wong tuwa iku nyuguhake sawijining pekabaran udan pungkasan palsu kang dipralambangake déning Yesaya minangka sawijining “goroh” lan kasunyatan palsu. Ing Yeheskiel pasal wolu, kacathet sajarah kang nandhani wektu nalika wong-wong tuwa ing Yerusalem padha nyembah srengéngé, lan padha diadhepaké kanthi béda karo wong-wong kang nampa meterai Allah ing pasal sabanjuré. Pambregedan katelu (generasi), nggambaraké sawijining pekabaran udan pungkasan palsu, kaya kang dipralambangake déning “nangisi Tammuz.” Ing generasi katelu Adventisme, kang wiwit ing taun 1919, sawijining “goroh” dilebokaké gegayutan karo Injil palsu kang dipratelakaké kanthi umum déning W. W. Prescott ing Konferènsi Alkitab 1919. “Goroh” iku minangka sawijining perkara tartamtu saka generasi katelu, lan “goroh” iku dadi dhasar palsu kang mligi saka pekabaran udan pungkasan palsu, kang dipralambangake déning “nangisi Tammuz.”

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Penting kanggo nyawisake wektu kanggo nemtokake kanthi cetha “goroh” ing nubuatan, amarga “goroh” iku minangka sebab utama Adventisme Laodikia ora bisa nyumurupi tambahing kawruh ing taun 1989. “Goroh” iku yaiku manawa “yang saban dina” ing kitab Daniel nggambarake pelayanan Kristus ing papan suci. Nerapake “yang saban dina” kanthi profetik minangka pelayanan Kristus ing papan suci iku sawijining panerapan nubuatan sing palsu lan kliru, nanging “goroh” iku ora mung ngenali panetepan palsu tumrap “yang saban dina” minangka sawijining simbol profetik; iku uga nggambarake sawijining “goroh” sing nyatakake manawa Sister White sarujuk karo panerapan palsu mau, banjur nggunakake kapalson iku kanggo netepake panerapan sing kliru mau minangka kayektèn sing wis mantep.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Pangertosan sing leres babagan enem ayat pungkasan saka Daniel sebelas sampun dipratandhakaké déning ayat-ayat telung puluh nganti telung puluh enem, lan nalika Sister White ngenali kasampurnaning panujuning Daniel pasal sewelas, piyambakipun nyarios bilih “adegan-adegan kang padha karo sing dipratélakaké” ing ayat-ayat telung puluh nganti telung puluh enem “bakal kapingal malih.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Nganggo definisi palsu tumrap “the daily” bakal ngasilake sawijining struktur sajarah sing palsu. Sajarah sing kawejangake ing Daniel bab sewelas, ayat telung puluh nganti telung puluh enem, nyakup panyingkiran “the daily.” “The daily” iku salah siji saka panrapan Millerite, utawa panrapane Prescott lan Daniells. Gumantung panrapan endi sing dipilih, bakal kawangun rong struktur sajarah sing béda.

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

Lan bala wadya bakal ngadeg ana ing sisihé, lan bakal najisaké pasucèn kang dadi kekuwatan, lan bakal nyingkiraké kurban pangurbanan saben dina, lan bakal masang panjijik kang ndadèkaké sepi. Daniel 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Miturut ilham, sajarah nubuat kang dipratelakaké ing ayat iki, kalebu ayat telung puluh, lan ayat telung puluh loro nganti telung puluh enem, kudu kaulang manèh ing ayat patang puluh nganti patang puluh lima saka Daniel sewelas.

“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

“Pangentasaning wangsit ing Daniel pasal sewelas meh wus tekan kasampurnaning pepakipun. Akèh saka sajarah kang sampun kalampahan minangka panggeneping wangsit punika badhé kaulang malih. Ing ayat kaping telung puluh kasebut satunggaling kakuwasan ingkang ‘bakal susah banget, [Daniel 11:30–36 dipunpetik.]”

“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

“Padhangane kang padha karo sing katrangané kasebut ana ing tembung-tembung iki bakal kalakon.” Manuscript Releases, number 13, 394.

The verse where we find “the daily,” is verse thirty-one.

Ayat ing ngendi kita manggihaké “kang saben dina,” yaiku ayat telung puluh siji.

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

Lan para bala bakal ngadeg ing pihaké, lan bakal najisaké pasucèn kang dadi kakuwatan, lan bakal nyingkiraké kurban saben dina, lan bakal masang pangawulan nistha kang ndadèkaké sepi. Daniel 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

“Lengen-lengen” ing ayat iku ngadeg ing “pihake.” “Lengen-lengen” iku sawijining kakuwatan, kaya dene wong kang didhukung déning “lengen-lengen” mau. Ing ayat iku, “lengen-lengen” iku kang “ngadeg ing pihake,” lan “lengen-lengen” iku kang “najisi pasucèning kakuwatan,” lan “lengen-lengen” iku kang “ngilangake kurban saben dina,” lan uga “lengen-lengen” iku kang “masang pambulag kang njalari karusakan.” Ing Wahyu pasal telulas, naga, yaiku Rum pagan, nyukani telung perkara marang kepausan.

And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

Lan kéwan galak kang dakdeleng iku kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkeme kaya cangkeme singa; lan naga iku maringaké marang dhèwèké kakuwatané, dhamparé, lan panguwasa kang gedhé. Wahyu 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Kéwan galak kaya macan tutul iku diidentifikasi déning Sister White minangka kapapan, lan ing bab rolas Sister White nerangaké yèn naga iku yaiku Sétan, lan uga Roma kapir.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Mangkono, nalika naga iku, utamané, nggambarake Iblis, ing pangerten kapindho, iku minangka pralambang Roma kapir.” The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

Ing ayat kaping kalih, saking Wahyu pasal telulas, Roma kapir maringaken kakuwatan militèripun, “gegamanipun”, dhateng kapausan, wiwit saking Clovis, ratuing bangsa Franka (Prancis), ing taun 496. Roma kapir maringaken dhateng Roma paus dhampare panguwasanipun ing taun 330, nalika kaisar Konstantinus nilar kutha Roma lan mindhahaken ibukutha Roma kakaisaran dhateng kutha Konstantinopel. Roma kapir maringaken panguwasa sipil dhateng kapausan ing taun 533, nalika Yustinianus ngetokaken sawijining dekret ingkang netepaken kapausan minangka kepala sadaya greja, sarta pambenering para bidat.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

Ing ayat telung puluh siji, “lengen-lengen” kang jumeneng iku yaiku pasukan militèr Roma kapir, kang jumeneng ndhukung kalungguhan paus wiwit Clovis ing taun 496. Awit saka tumindak iki, kalungguhan paus mratélakaké Prancis minangka “anak pambarep Gréja Katulik,” lan kadhangkala minangka “putri tuwa saka Gréja Katulik.” Ing ayat telung puluh siji, sawisé Konstantinus netepaké sawijining angger-angger dina Minggu ing taun 321, banjur mindhah ibu kutha saka kutha Roma menyang kutha Konstantinopel ing taun 330, karajan kang sadurungé ora bisa dikalahaké iku wiwit ambruk, nalika papat kakuwatan Trompet kapisan saka Wahyu pasal wolu miwiti perang kang lumaku terus-menerus nglawan karajan Roma. Pusating panyerangan kang ditindakaké déning bangsa-bangsa Barbar lan Genseric katujokaké marang kutha Roma, kang sadurungé taun 330 wis dadi “papan suci kakuwatan” tumrap karajan Roma. Wiwit taun 330 lan salajengipun, perang serbuan barbar dimaksudaké kanggo “najisaké papan suci kakuwatan,” nganti “lengen-lengen” Roma kapir iku jumeneng ndhukung kalungguhan paus, wiwit taun 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Roma kapir ora mung nyedhiyakake telung prakara tumrap kakuwasan kapausan, yaiku kanthi maringi kakuwatan militèr, wewenang sipil, lan dhampar kutha Roma, nanging uga nyirnakake telung sungu kanggo Roma kapausan.

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

Aku nggatekake sungu-sungu iku, lan lah, ana sungu cilik liyane metu ana ing antarané, kang ing ngarepé telu saka sungu-sungu kang wiwitan iku kacabut tekan oyod-oyodé; lan lah, ana ing sungu iki mripat kaya mripaté manungsa, lan cangkem kang ngucap prakara-prakara gedhé. Daniel 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Sungu telu sing bakal “dicabut” ing Daniel pasal pitu, nglambangaké telung kakuwatan utama sing nentang munggahé kapapaan marang kakuwasan. Sungu pungkasan saka telu mau disingkiraké nalika bangsa Goth diusir saka kutha Roma ing taun 538. Wong-wong mau diusir saka kutha iku déning “lengen-lengen” Roma pagan, amarga “lengen-lengen” mau bakal nempataké kapapaan (nistha kang ndadèkaké sepi), ing dhamparing jagad sing nalika semana kawruhan, ing taun 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Ayat kaping telung puluh siji saka Daniel sewelas netepake patang prakara sing bakal ditindakake déning “lengen-lengen” (Roma kapir). Wong-wong iku bakal “ngadeg” kanggo kapapaan, kaya kang wus ditindakake ing taun 496. Wong-wong iku bakal najisake “pasucèning kakuwatan” kaya sing dilambangaké déning pasulayan-pasulayan militèr sing ditindakake marang kutha Roma watara rong abad suwéné. Wong-wong iku bakal “nempatake” kapapaan ing dhamparing bumi ing taun 538, lan wong-wong iku uga bakal “nyingkirake kang saben dinané.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Tembung Ibrani sing dijarwakaké dadi “take away” ing ayat kasebut (sur), tegesé “mbusak” utawa “ngilangaké”. Ing taun 508, panentangan saka paganisme sing ana ing Kakaisaran Romawi, sing wis makarya kanggo nyegah munggahé kapausan marang kalungguhan kuwasa, wus kabèh katundhukaké sakabehé utawa disingkiraké.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Ngenali “kang saben dinane” minangka paladosan papan suci Kristus iku sawijining panrapan kang palsu; nanging pakaryan nyata kang katindakake ing sajarah Adventis Laodikia, kang ngenali panrapan palsu mau minangka bebener, dhasaré ana ing sawijining “goroh” tartamtu kang kelakon ing generasi katelu Adventisme. Pituduh Sister White bilih sajarah ayat telung puluh dumugi telung puluh enem bakal kaping malih kawujud ing panggenapan pungkasan Daniel sewelas, ndadosaken boten saged tumrap “para wong kang ngina” kang mrentah Yerusalem kanggo netepake sawijining tafsiran tumrap ayat telung puluh siji tanpa ing wektu kang padha nampik Roh Ramalan.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

“Para wong sing moyoki” mulang manawa kalungguhan kapausan wis nyingkiraké pangerten kang bener bab paladosané Kristus ana ing pasucèn, lumantar diadakaké misa kapausan, kang dadi pepalson tumrap pakaryané Kristus ana ing pasucèn swarga. Manawa iki sajatiné teges kang satemené saka “kang saben dinané,” mula “lengen-lengen” kang ngadeg ing ayat telung puluh siji iku mesthiné kapausan, awit struktur gramatikal saka ayat iku nuntut yèn “lengen-lengen” iku daya kakuwatan kang nyingkiraké “kang saben dinané.”

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Supaya bisa nyangga sajian dongèng-dongèngé, wong-wong mau mbantah yèn kepausan (lengen-lengen) najisaké papan suci kaswargané Kristus. Tembung Ibrani sing dijarwakaké dadi “papan suci (miqdash) kakuwatan” iku salah siji tegesé ya iku papan suci kapir utawa papan suciné Allah. Manawa Daniel kepéngin mratélakaké yèn papan suciné Allah bakal dinajisaké déning kepausan, mesthiné dhèwèké bakal migunakaké tembung Ibrani “qodesh”, sing mung bisa makili papan suciné Allah. Mulané, ing ngendi kacathet ing Kitab Suci utawa ing Rohing Ramalan yèn papan suci kaswargan iku tau utawa bakal tau dinajisaké déning kepausan?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Satemené, dosa-dosané umat Kristen kacathet ana ing kitab-kitab ing pasucèn swarga, nanging gambaran kasebut ora ateges pasucèn Allah dados najis. Pamurnèn pasucèn iku nglambangaké pamurnèn kitab-kitab cathetan kang dumunung ana ing pasucèn mau. Salajengipun, kakuwasan kapausan boten naté dados Kristen, mila boten naté kacathet wonten ing kitab-kitab pangadilan panyelidikan. Pangadilan ingkang namung dipuntetepaken tumrap kapausan punika inggih namung pangadilan eksekutif saking bebendunipun Allah.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Lengen-lengen” iku uga bakal “masang jejijikan kang ndadèkaké sepi,” kang iku bakal dadi kakuwatan apa? Kakuwatan apa kang dipasang déning kapausan? Lan kakuwatan apa iku, ing wiwitan banget saka ayat telung puluh siji, kang didhukung déning kapausan?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Wong-wong sing ora duwe kawruh ing Adventisme Laodikia, sing wis masrahake urip langgengé menyang tangané manungsa-manungsa sing wis diidentifikasi ora bisa maca kitab sing katutup meterai, bisa waé rumangsa marem nalika kupingé sing gatel diempukaké déning aplikasi Alkitab sing rusak kaya mangkono; nanging luwih ora lumrah manèh manawa wong nyoba njupuk sajarah sing kudu diidentifikasi kanggo nyengkuyung kaluputané, banjur nyelarasaké iku karo enem ayat pungkasan saka Daniel sewelas.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

Ing sajarah sing ngancik ambruké Uni Soviet, kang bisa katuduh minangka pralambangé Sang Raja ing Kidul ing ayat kaping patang puluh saka Daniel sewelas, kakuwatan militèr Amérika Sarékat jumeneng mbéla kapausan, nalika Ronald Reagan mbentuk sawijining prajanjèn rahasia karo antikristus saka wangsit Alkitab. Kanthi mengkono, iku mènèhi pratandha yèn samubarang perlawanan Protestan tumrap munggahé kapausan wus kasirep ing Amérika Sarékat, kaya kang dipralambangaké déning disingkiraké perlawanan paganisme ing taun 508. Sang Raja ing Lor (kapausan) ing pérangan iku wiwitané nyapu lunga Uni Soviet ing taun 1989, lan nindakaké mangkono kanthi sesarengan karo “kreta” lan “para jaranan,” kang makili kakuwatan militèr Amérika Sarékat, lan uga kanthi kakuwatan ékonomi Amérika Sarékat kaya kang dipralambangaké déning “kapal-kapal.”

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

Amerika Sarékat minangka “lengen-lengen” sing ngadeg mbélani kapapaan. Protestantisme disingkiraké, kaya dene panyaruwéné paganisme ditundhukaké ing taun 508. Ing ayat patang puluh siji, Amerika Sarékat bakal dikalahaké déning kapapaan, lan Konstitusi Amerika Sarékat, kang dadi “papan suci kakuwatan” Amerika Sarékat, bakal digulingaké nalika Amerika Sarékat nglenggakaké Sang Raja ing Sisih Lor (kapapaan) ing dhampar bumi, kaya kang ditindakaké déning Roma pagan ing taun 538. Manawa panjenengan lagi maca artikel-artikel ing situs wèb iki, panjenengan bisa ngundhuh majalah The Time of the End, lan maca paparan kang luwih jangkep ngenani enem ayat pungkasan saka Daniel sebelas; nanging saiki kita mung lagi nandhesaké yèn ngenali “kang saben dina” minangka pelayanan Kristus ing papan suci iku sawijining panerapan simbol kang palsu. Kita nindakaké iki supaya nuduhaké yèn panerapan palsu mau ditibakaké marang Adventisme Laodikia lumantar sawijining goroh kang disengaja.

We will continue to consider the prophetic lie in the next article.

Kita badhé nerusaké nimbang goroh kenabian punika ing artikel salajengipun.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

“Kita ora nduwèni wektu kanggo disia-siakake. Mangsa kasangsaran ana ing ngarepé kita. Donya lagi kaobah déning roh perang. Ora suwé manèh, adegan-adegan kasangsaran kang wis kasebut ing ramalan-ramalan bakal kalakon. Ramalan ing Daniel pasal kaping sewelas meh tekan marang kasampurnaning panggenapané. Akèh saka sajarah kang wis kelakon minangka panggenapaning ramalan iki bakal kapitulungan manèh.”

“In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

“Ing ayat kaping telung puluh kasebut ana sawijining kakuwasan kang diandharaké, manawa ‘dhèwèké bakal nandhang susah, banjur mbalek, lan nduwé bebendu marang prejanjian suci: mangkono kang bakal ditindakaké; dhèwèké malah bakal mbalek manèh, lan padha sapangertèné karo wong-wong kang nilar prejanjian suci. Lan bala bakal ngadeg ana ing pihaké, lan wong-wong mau bakal najisaké pasamuwan suci kang dadi santosaning kakuwatan, lan bakal nyingkiraké kurban saben dina, lan bakal masang barang nistha kang njalari karusakan. Lan wong-wong kang tumindak duraka marang prejanjian bakal disasaraké déning dhèwèké nganggo panglamis: nanging umat kang wanuh marang Gusti Allahé bakal kuwat, lan bakal nindakaké prakara-prakara gedhé. Lan wong-wong ing antarané umat kang padha duwé pangerten bakal mulang marang akèh wong: nanging wong-wong mau bakal rubuh déning pedhang, lan déning geni, déning panangkaran, lan déning rampasan, nganti akèh dina. Saiki nalika wong-wong mau padha rubuh, bakal ditulungi nganggo pitulungan sethithik: nanging akèh wong bakal mèlu nempel marang wong-wong mau kanthi panglamis. Lan sawatara saka wong-wong kang duwe pangerten bakal rubuh, supaya padha dicoba, lan disucekaké, lan diputihaké, nganti tekan wekasaning jaman: amarga prakara iku isih kanggo wektu kang wis katetepaké. Lan ratu iku bakal tumindak miturut karsané dhéwé; lan dhèwèké bakal ngluhuraké awaké dhéwé, lan ngagungaké awaké dhéwé ngungkuli saben allah, lan bakal ngucap prakara-prakara kang nggumunaké nglawan Allahing para allah, lan bakal makmur nganti bebendu iku kalakon rampung: awit apa kang wus katetepaké mesthi kalakon.’ Daniel 11:30–36.”

“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

“Prajanjian-prastawa kang padha karo kang katulis ana ing tembung-tembung iki bakal kelakon. Kita weruh pratandha manawa Iblis kanthi cepet saya ngrebut panguwasaning pikiran manungsa kang ora nduweni wedi marang Gusti Allah ana ing ngarepe. Kabèh wong padha maca lan mangertènana wewatoning kitab iki, awit saiki kita lagi mlebu ing mangsa kasangsaran kang wis kapratelakake:

“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

“‘Lan ing wektu iku Mikhaèl bakal jumeneng, pangéran agung kang ngreksa anak-anaké bangsamu; lan bakal ana mangsa kasangsaran, kang kaya mangkono durung tau ana wiwit ana bangsa nganti tekan wektu iku; lan ing wektu iku bangsamu bakal kapitulungan, saben wong kang kapanggih katulis ana ing kitab. Lan akèh saka wong-wong kang turu ana ing lebuing bumi bakal tangi, ana kang tumuju marang urip langgeng, lan ana kang tumuju marang kawirangan lan panyangka nistha langgeng. Lan wong-wong kang wicaksana bakal sumunar kaya padhanging cakrawala; lan wong-wong kang nuntun akèh wong marang kabeneran bakal kaya lintang-lintang ing salawas-lawasé. Nanging sira, hé Dhanièl, patenana pangandika iki, lan segela kitab iki, nganti tekan mangsa wekasan; akèh wong bakal mrana-mréné, lan kawruh bakal saya tambah akèh.’ Daniel 12:1–4.” Manuscript Releases, nomer 13, 394.