In the last article we referenced the following words of Jesus.
Ing artikel pungkasan kita nyebut tembung-tembungé Gusti Yesus ing ngisor iki.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Padha waspadanen para nabi palsu, kang marani kowé nganggo salinaning wedhus, nanging ing batiné iku asu ajag kang galak lan rakus. Kowé bakal wanuh marang wong-wong iku saka woh-wohé. Apa wong ngundhuh woh anggur saka eri, utawa woh ara saka tetuwuhan eri? Mangkono uga saben wit kang becik ngasilaké woh kang becik; nanging wit kang bosok ngasilaké woh kang ala. Wit kang becik ora bisa ngasilaké woh kang ala, mangkono uga wit kang bosok ora bisa ngasilaké woh kang becik. Saben wit kang ora ngasilaké woh kang becik bakal ditegor lan diuncalaké menyang geni. Mulané, saka woh-wohé kowé bakal wanuh marang wong-wong iku. Ora saben wong kang kandha marang Aku, Gusti, Gusti, bakal lumebu ing Kratoning Swarga; nanging sing nindakaké karsané Rama-Ku kang ana ing swarga. Ing dina iku akèh wong bakal kandha marang Aku, Gusti, Gusti, apa kawula mboten nate medhar wangsit kanthi Asma Paduka? lan kanthi Asma Paduka mboten nate nundhung dhemit? lan kanthi Asma Paduka mboten nate nindakaké akèh pakaryan kang nggumunaké? Banjur Aku bakal matur cetha marang wong-wong mau, Aku ora tau wanuh marang kowé: sumingkira saka ing ngarsa-Ku, hé wong-wong kang padha nindakaké duraka. Mulané, saben wong kang ngrungokaké pangandika-Ku iki lan nindakaké, bakal Dakumpamakaké kaya wong wicaksana, kang yasa omahé ana ing sadhuwuring watu karang: Banjur udan tumurun, banjir bandhang teka, lan angin nggeblug sarta nempuh omah iku; nanging omah iku ora rubuh, awit dhedhasaré ana ing watu karang. Lan saben wong kang ngrungokaké pangandika-Ku iki lan ora nindakaké, bakal diumpamakaké kaya wong bodho, kang yasa omahé ana ing sadhuwuring wedhi: Banjur udan tumurun, banjir bandhang teka, lan angin nggeblug sarta nempuh omah iku; temahan omah iku rubuh; lan gedhé banget rubuhé. Matius 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
Pambaléla taun 1863 nandhani wiwitané Adventisme Dina-Kaping-Pitu Laodikia mbangun dhasar palsu ing sandhuwuré wedhi. Wedhi nglambangaké prinsip satanis pluralisme, minangka kontras marang Watu Karanging kayektèn mutlak. Kayektèn mutlak ditegakké adhedhasar loro seksi, lan kayektèn-kayektèn sing kagambar ing loro bagan suci Habakkuk, kang saya suwé saya disisihaké déning Adventisme, asalé saka Kitab Suci lan dipesthèkaké déning Roh Wewaton. Kayektèn-kayektèn mau iku mutlak.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Mungsuh lagi ngupaya ngelèhaké pikiran para sedhèrèk lanang lan wadon kita saka pakaryan nyawisaké sawijining umat supaya bisa madeg ing dina-dina pungkasan iki. Pitemah-pitemahé kang mblenjani iku dirancang kanggo nuntun pikiran adoh saka bebaya lan kuwajiban ing wektu iki. Wong-wong mau nganggep pepadhang kang sithik regané, yaiku pepadhang sing Kristus rawuh saka swarga kanggo diparingaké marang Yokanan tumrap umaté. Wong-wong mau mulang yèn pemandhangan-pemandhangan sing ana ing ngarepé kita iki ora cukup wigati kanggo nampa kawigatosan kang mirunggan. Wong-wong mau ndadèkaké kayektèn kang asalé saka swarga dadi ora manjur, lan ngrampas umat Allah saka pengalamané ing jaman kapungkur, lan minangka gantiné maringi marang wong-wong mau sawijining ngèlmu palsu. ‘Mangkéné pangandikané Pangeran Yehuwah: Ngadega ana ing dalan-dalan, lan delengen, lan takonana bab dalan-dalan kuna, endi dalan kang becik, lan lumakua ana ing kono.’ [Yeremia 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“Aja ana wong siji waé ngupaya nyuwek dhasar-dhasar pracaya kita,—dhasar-dhasar kang wus katetepaké nalika wiwitaning pakaryan kita, lumantar panaliten marang Sabda kanthi pandonga lan lumantar wahyu. Ing sandhuwuring dhasar-dhasar iki kita wus mbangun luwih saka sèket taun. Manungsa bisa uga nganggep manawa padha wis nemu dalan anyar, manawa padha bisa masang dhasar kang luwih kukuh tinimbang kang wus katetepaké; nanging iki sawijining panipuan gedhé. ‘Sebab ora ana wong kang bisa masang dhasar liya kejaba dhasar kang wus dipasang.’ [1 Corinthians 3:11.] Ing jaman kang kapungkur, akèh wong wus nyoba mbangun pracaya anyar, netepaké asas-asas anyar; nanging suwéné pira bangunané kuwi bisa jejeg? Ora suwé banjur rubuh; amarga ora diadegaké ing sandhuwuring Watu Karang.” Testimonies, jilid 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Nalika tanggal 11 September 2001 tekan, mangkono uga udan Roh Suci tumeka.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Udan pungkasan iku bakal tumiba marang umaté Gusti Allah. Sawijining malaekat kang gagah prakosa bakal tumurun saka swarga, lan saindenging bumi bakal katerangan déning kamulyané.” Review and Herald, 21 April 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Nalika gedhong-gedhong agung ing Kutha New York diuncalké ambruk déning sawijing sentuhan saka Gusti Allah, udan pungkasan wiwit nresep. Nalika 11 September 2001 tumeka, lawang-lawang bendungan saka prinsip-prinsip kapausan kabukak.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
“Ing jaman nalika duraka saya mratah iki, gréja-gréja Protestan sing wis nampik sawijining, ‘Mangkéné pangandikané Pangéran,’ bakal tumeka ing sawijining kaanan kang anèh. Wong-wong mau bakal dadi malih marang donya. Ing sajroning pamisahané saka Allah, wong-wong mau bakal ngupaya ndadèkaké kasalahan lan murtad saka Allah dadi angger-anggering bangsa. Wong-wong mau bakal nyurung para panguwasa ing nagara supaya damel angger-angger kanggo mulihaké kautaman sing wis ilang saka manungsa dosa, kang lenggah ana ing Padalemané Allah, karo mratélakaké awaké yèn dhèwèké iku Allah. Prinsip-prinsip Katulik Roma bakal dijupuk ana ing sangisoré pangayomaning nagara. Protesing kayektèn Kitab Suci ora bakal ditolerir manèh déning wong-wong sing ora ndadèkaké angger-anggeré Allah dadi paugeraning uripé.” Review and Herald, December 21, 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Patriot Act nandhani wiwitan pangayoman marang prinsip-prinsip Katulik Roma, kang saya maju tumuju marang angger-angger dina Minggu kang enggal bakal rawuh. Ing tanggal 11 September 2001, patang angin sing nglambangake Islam saka bilai katelu wiwit padha ngembus.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaékat-malaékat lagi nyekeli papat angin, kang digambarake minangka jaran ngamuk sing ngupaya uwal lan mlayu nyabrang lumahing saindenging bumi, nggawa karusakan lan pati ing dalane.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Apa kita bakal turu ana ing pinggir bangeting jagad langgeng? Apa kita bakal luntur, adhem, lan mati? Aduh, muga-muga ing pasamuwan-pasamuwan kita ana Roh lan ambeganing Allah sing diambusaké marang umaté, supaya padha ngadeg ing sikilé lan urip. Kita kudu weruh yèn dalané iku ciut, lan gapurané sesak. Nanging nalika kita lumebu lumantar gapura sing sesak iku, jembaré tanpa wates.” Manuscript Releases, jilid 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Udan, angin, lan banjir iku teka ing tanggal 11 September 2001, lan gréja Advent Hari Ketujuh Laodikia diuji kaya wong-wong Yahudi nalika baptisané Kristus, lan kaya wong-wong Protestan wiwit tanggal 11 Agustus 1840. Wiwit titik iku nganti ramalan mbrontak tanggal 18 Juli 2020, omahé Advent Hari Ketujuh Laodikia ambruk saya saya, padha mesthiné kaya Padalemané wong Yahudi kang wis dipratélakaké suwung sadurungé salib, lan kaya wong-wong Protestan kang ngalami transisi menyang Protestantisme murtad ing pepalang pisanan tanggal 19 April 1844.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Gerakan Laodikia saka malaékat katelu banjur lumebu ing prosès pangujian pungkasané, lan kaya pangujian sing diwiwiti tanggal 11 September 2001, para prawan katimbalan supaya bali marang dalan-dalan lawas, yaiku kayektèn-kayektèn dhasar ora mung saka gerakan Millerit saka malaékat kapisan lan kapindho, nanging uga kayektèn-kayektèn dhasar saka gerakan malaékat katelu.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Pralambang tumrap panampikaning kayektèn-kayektèn dhasar mau sajroning konteks kasasaran kang rosa iku yaiku pawarta kang kacathet déning Paulus ing Kitab II Tesalonika. Pawarta iku dipralambangaké déning “saben dina” ing kitab Daniel, awit ana ing péranganing Tesalonika iku William Miller tekan marang pangerten yèn “saben dina” ing kitab Daniel nglambangaké Roma kapir.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Ana buku-buku sing wis ditulis kang mbahas tegesé “the daily” ing kitab Daniel. Akèh-akèhé klèru, senadyan manawa panjenengan kersa nliti sawijining makalah saka ahli teologi Adventis sing mratélakaké kanthi bener, panjenengan saged manggihaké The Mystery of the Daily, déning John W. Peters. Ing artikel iki, aku ora duwe maksud mbahas unsur “the daily” mau. Uga ana buku-buku liyané sing nyakup sajarah babagan “sapa, apa, lan apa sababé” nganti pungkasané pandhangan palsu ngenani “the daily” iku mapan ana ing sajroning Adventisme Dina-Kapitu Laodikia.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
Définisi tembung Ibrani sing diterjemahaké dadi “the daily”, lan sajarah pambrontakan marang kayektèn dhasar bab “the daily” kang wiwit kanthi temen-temen ing taun 1901, wis bola-bali dipaparaké ing Tabelé Habakuk lan uga ing artikel-artikel pungkasan bab kitab Daniel.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Ing artikel iki, aku duwe ancas njaga supaya fokus babagan “kang saben dina” tetep tumuju marang ciri-ciri kenabian kang gegandhengan karo pralambang Roma kang katampik. Sapa waé kang saèstu nampa wewenang tulisan-tulisané Ellen White mung prelu maca kang kapacak ing ngisor iki supaya mangertèni apa teges pangerten kang bener bab “kang saben dina.”
“Then I saw in relation to the ‘Daily,’ 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. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Banjur aku weruh gegayutan karo ‘Daily,’ manawa tembung ‘sacrifice’ iku ditambahaké déning kawicaksanané manungsa, lan dudu kagungané teks; lan manawa Gusti maringi pamawas sing bener bab iku marang wong-wong sing nglairaké sesambat bab jam pangadilan. Nalika kasawijèn isih ana, sadurungé 1844, meh kabèh padha manunggal ing pamawas sing bener bab ‘Daily;’ nanging wiwit 1844, ana ing sajroning kabingungan, pamawas-pamawas liyané wis ditampa, lan pepeteng lan kabingungan banjur ndhèrèk.” Review and Herald, November 1, 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
Nolak pamawasipun William Miller ngenani “kang saben dinten” punika ateges ing wekdal ingkang sami ugi nolak panguwaosing seratan-seratan Ellen White, awit piyambakipun mirsani “bilih Gusti maringi pangertosan ingkang leres bab punika dhateng tiyang-tiyang ingkang ngumandhangaken peksi bab wekdal pangadilan.” Piyambakipun ugi kaparingi pepadang bilih pamawas sanès-sanès bab “kang saben dinten” ngasilaken “pepeteng lan kabingungan,” ingkang sanes sipat-sipatipun Kristus. Miller mangertos “kang saben dinten” punika minangka Roma kapir nalika piyambakipun nyinau II Tesalonika.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Aku maca terus, lan ora bisa nemokake prakara liyane kang ana tembung iku [the daily], kajaba ana ing Daniel. Banjur aku [kanthi pitulungan sawijining konkordansi] njupuk tembung-tembung kang jejegandhengan karo iku, ‘take away;’ dheweke bakal nyingkirake the daily; ‘from the time the daily shall be taken away,’ lan sapiturute. Aku terus maca, lan mikir yèn aku ora bakal nemokake pepadhang apa-apa tumrap teks iku; pungkasane aku tekan 2 Tesalonika 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ lan sapiturute. Lan nalika aku wus tekan teks iku, O, cetha lan mulya temenan kayektèn iku katon! Ana ing kono! Iku sing diarani the daily! Saiki, apa tegesé Paulus kanthi ‘he who now letteth,’ utawa kang ngalang-alangi? Kanthi ‘the man of sin,’ lan ‘the wicked,’ kang karepake iku Kapapaan. Lah, apa kang ngalang-alangi supaya Kapapaan ora kawedhar? Ya iku Paganisme; mula, ‘the daily’ mesthi tegesé Paganisme.’—William Miller, Second Advent Manual, kaca 66.” Advent Review and Sabbath Herald, 6 Januari 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Pungkasané, Adventisme Laodikea nyingkiraké pangerten kang bener sing wus kaparingaké marang Miller lan marang wong-wong sing nglairaké panguwuhing jam pangadilan, banjur nggantèkaké iku karo gagasan Protestanisme murtad kang kliru manawa “the daily” iku makili paladosaning Kristus ana ing papan suci. Pangerten iku nistha lan ora lumrah ing akèh tataran, nanging luwih saka mung sesat, iku negesaké manawa sawijining pralambang Iblis iku dadi pralambangé Kristus.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Mangkono déné nalika naga iku, mligi, nggambarake Iblis, ing teges kapindho, iku dadi pralambang Roma kapir.” The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller netepaké yèn “kang saben dina” iku Roma kapir, naga, nanging Adventisme Laodikea njupuk gagasan saka Protestanisme sing wis tiba yèn iku nggambaraké pelayanan panggonan suci swarga kagungané Kristus. Panolakan marang pangenalané Miller bab “kang saben dina” minangka Roma kapir iku minangka panolakan marang sawiji bebener kang kagambar ana ing loro bagan suci sing dadi panggenaping Habakuk pasal loro. Mulané, iku minangka panolakan marang sawijining bebener dhasar, kaya dene panolakan marang pitung mangsa ing Imamat likur enem.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
Nampik kayekten bilih “kang saben dinten” punika nggambaraken Roma kafir, ateges nampik dhasar-dhasaring Adventisme lan panguwasa Roh Ramalan. Ngenali pralambangipun Iblis minangka pralambangipun Kristus punika sejajar kaliyan ngenali pakaryanipun Kristus minangka pakaryanipun Iblis.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“Nalika nampik Sang Kristus, bangsa Yahudi nindakaké dosa sing ora kena pangapura; lan kanthi nolak undhangan sih-rahmat, kita bisa nindakaké kaluputan kang padha. Kita ngina Sang Pangeraning urip, lan ndadèkaké Panjenengané isin ana ing ngarsané pasamuwané Iblis lan ing ngarsané jagad swarga, manawa kita gelem ora ngrungokaké para utusan kang wis kaparingaké kakuwasan déning Panjenengané, lan malah ngrungokaké para agené Iblis, kang arep nyasarake nyawa adoh saka Sang Kristus. Sajroning wong isih nindakaké mangkono, dhèwèké ora bisa nemu pangarep-arep utawa pangapura, lan ing pungkasané bakal kelangan sakèhé pepénginan kanggo kadamèkaké karo Gusti Allah.” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Nalika Adventisme Laodikia nampik pamahaman dhasar bab “kang saben dina” lan pitu mangsa, wong-wong iku ora mung nampik panguwasa Roh Ramalan lan dhasar-dhasaré, nanging uga nampik pakaryané William Miller, kang wis katuntun marang pamahamane déning malaékat Gabriel lan malaékat-malaékat liyané.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Allah ngutus malaekat-malaekaté kanggo nggerakaké atiné sawijining tani sing durung pracaya marang Kitab Suci, supaya nuntun dhèwèké nliti pamedhar wangsit-pamedhar wangsit. Para malaekaté Allah bola-bali marani wong pilihan iku, kanggo nuntun pikirane lan mbukak marang pangertèné pamedhar wangsit-pamedhar wangsit sing salawas-lawasé peteng tumrap umaté Allah. Wiwitaning rerangkèn kayektèn diparingaké marang dhèwèké, lan dhèwèké banjur dituntun terus nliti sesambungan siji sawisé sijiné, nganti kanthi gumun lan kagum dhèwèké nyawang Sabdané Allah. Ing kono dhèwèké weruh rerangkèn kayektèn sing sampurna. Sabda sing sadurungé dianggep déning dhèwèké ora kasurung déning ilham, saiki kabukak ana ing ngarsané paningalé kanthi kaéndahan lan kamulyan. Dhèwèké weruh yèn pérangan Kitab Suci siji nerangaké pérangan liyané, lan nalika ana siji ayat katutup tumrap pangertèné, dhèwèké nemu ana ing pérangan liya saka Sabda iku apa sing nerangaké. Dhèwèké ngurmati Sabda Allah sing suci kanthi kabungahan lan kanthi pakurmatan lan ajrih-asih sing paling jero.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
“malaékat-é” iku sawijining ungkapan kang mratélakaké malaékat Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
Tembungipun malaékat punika, “Aku iki Gabriel, kang ngadeg ana ing ngarsaning Allah,” nedahaken bilih piyambakipun nyekel kalenggahan pakurmatan ingkang inggil wonten ing palataran swarga. Nalika piyambakipun rawuh nggawa pawartos dhateng Daniel, piyambakipun ngandika, “Lan ora ana siji waé kang mbiyantu aku ing prakara-prakara iki, kajaba Mikhaèl [Kristus], Pangéranmu.” Daniel 10:21. Bab Gabriel punika Sang Juru Slamet ngandika wonten ing Wahyu, bilih “Panjenenganipun wus ngutus lan mratandhani punika lumantar malaékatipun dhateng abdinipun, yaiku Yohanes.” Wahyu 1:1.” The Desire of Ages, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Panandhèraning satunggaling pralambang Sétan minangka pralambanging Kristus boten namung dados sawijining paralèl kaliyan dosa ingkang boten kenging pangapunten, nanging dosa ingkang boten kenging pangapunten ugi kagandhèng kaliyan panampikan dhateng para utusan ingkang dipunutus déning Kristus. Mila “the daily” lajeng dados pralambang dosa ingkang boten kenging pangapunten, lan nalika dipunmangertosi bilih “ingkang kapilih,” William Miller, dipuntuntun dhateng pangertosan ingkang leres babagan kayektèn punika, lan sasampunipun punika lajeng dipuntampik, prakawis punika trep sanget kaliyan Second Thessalonians, inggih punika pérangan Kitab Suci piyambak ing pundi Miller damel panemonipun. Nampik kayektèn punika minangka bukti bilih boten tresna dhateng kayektèn, lan pambrontakan punika ngasilaken panyingkiran Roh Suci lan pasrahan dhateng roh najisipun Sétan, ingkang déning Paulus dipunsebat minangka khayalan ingkang kiyat.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Kados déné “para begal saka bangsamumu”, sing “netepaké wahyu”, “kang saben dina” iku minangka pralambang Roma pagan. Ing konteks 2 Tesalonika, Paulus mulang bilih panampikan marang pawartos ing pasal loro iku minangka bukti bilih wong-wong sing nindakaké mangkono ora tresna marang kayektèn. Amarga padha ora tresna marang kayektèn kang katuduhaké ing pasal iku, padha kaparingan pangelamun kang kuwasa.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Kabèh para nabi lagi ngarahaké pangandika marang dina-dina wekasan, lan pérangan-pérangan sadurungé sing kaawèhake ilham ing artikel iki negesaké yèn kasasar sing rosa iku rawuh marang wong-wong sing ora nresnani kayektèn sajroning panyiraman Roh Suci. Sawijining golongan lagi nampani lenga, lan golongan sijiné lagi nampani kasasar sing rosa.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Roh Suci kawutahake sajroning sajarah nalika Roh Suci lagi kasingkirake saka wong-wong kang nampik tambahing kawruh sing kabukak sajroning rong mangsa pangujian ing wektu panyegelan, wiwit tanggal 11 September 2001 nganti tumekaning angger-angger dina Minggu sing enggal rawuh. Kanggo mbaleni sawijining pethikan sadurunge:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Kanthi nyawang tumuju dina-dina wekasan, kakuwatan tanpa wates kang padha iku mratelakaké, ngenani wong-wong sing ‘ora nampani katresnan marang kayektèn, supaya padha oleh kawilujengan,’ ‘Mulané Gusti Allah bakal ngutus marang wong-wong mau kasasaran kang banget rosa, supaya padha pracaya marang goroh: supaya wong-wong kabèh sing ora pracaya marang kayektèn, nanging padha remen marang pialan kang ora bener, kaukum.’ Sarehne padha nampik piwulang-piwulang saka Sabdané, Gusti Allah mundhut Rohé saka wong-wong mau, lan nglilakaké padha katipu déning pangapusan kang padha tresnani.” Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Baris demi baris, Daniel mulang bilih ing dina-dina wekasan, para begal saka bangsamu, (sawijining pralambang tumrap Roma) iku kang netepake wahyu iku. Para begal iku uga kaudhar minangka “kurban saben dina.” Salomo mulang bilih ing dina-dina wekasan wong-wong kang ora nduwèni wahyu bakal nemoni karusakan, yaiku dadi wuda. Didadèkaké wuda iku padha karo dadi wong Laodikia, lan wong Laodikia iku prawan kang bodho.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Kawontenané Pasamuwan ingkang dipunlambangaké déning para prawan bodho, ugi dipunsebat minangka kaanan Laodikia.” Review and Herald, 19 Agustus 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Dadi prawan kang bodho nalika pekabaran Pambengok Tengah Wengi rawuh iku ateges ngetokaké apa kang dicathet déning Yokanan ing Wahyu pasal nembelas minangka, “isiné kalawaning wuda panjenengan.” Pépélingé Yokanan ing pageblug kang kaping nem iku ana gegayutané karo pasamuan telu-lapis antarané naga, kéwan galak, lan nabi palsu, kang wiwit taun 1989 lagi ana ing proses nuntun jagad iki menyang Armagedon.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Pesené Paulus ing 2 Tesalonika dudu mung ngenani Roma kapir kang digambarake déning Daniel minangka “kurban saben dina,” nanging pasal iku nekanaké sesambungané Roma kapir karo Roma paus. Roma kapir nahan (“withholdeth”) manungsa duraka supaya ora munggah menyang dhampar bumi ing taun 538. Bareng Roma kapir wis disingkiraké, nalika iku “rahasyaning duraka,” “si duraka iku” kang yaiku pausé Roma, kawedhar. Ing pasal iku Paulus lagi ngenali sawijining sesambungan nabi sing tartamtu antarané Roma kapir lan Roma paus. Nolak piwulanging pasal iku padha karo nolak kayekten lan nampa kasasaran kang kuwasa.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Aja nganti ana wong ngapusi kowé kanthi cara apa waé; awit dina iku ora bakal teka, kajaba manawa sadurungé ana murtad dhisik, lan manungsa dosa iku kababar, yaiku anak karusakan; kang nentang lan ngluhuraké awaké dhéwé ngungkuli sakèhé kang sinebut Allah utawa kang disembah; satemah dhèwèké kaya Allah lenggah ing Padalemané Allah, mratélakaké awaké dhéwé yèn dhèwèké iku Allah. Apa kowé ora éling, yèn nalika aku isih ana bebarengan karo kowé, aku wis ngandhakaké prakara-prakara iki marang kowé? Lan saiki kowé padha ngerti apa kang nahan, supaya dhèwèké kababar ing wektuné dhéwé. Awit wewadiing duraka iku wis tumindak; mung waé wong kang saiki nahan kuwi bakal tetep nahan, nganti dhèwèké disingkiraké saka tengahing dalan. Lan banjur si durjana iku bakal kababar, kang bakal dipatèni déning Pangéran nganggo ambeganing tutuké, lan bakal dipun sirnakaké déning padhanging rawuhé: yaiku wong kang rawuhé manut pakaryaning Iblis kanthi sakèhé kakuwatan lan pratandha-pratandha sarta kaélokan-kaélokan palsu, lan kanthi sakèhé pangapusaning piala marang wong-wong kang padha tumuju ing karusakan; awit wong-wong mau ora nampani katresnan marang kayektèn, supaya padha bisa kapitulungan. Lan marga saka iku Allah bakal ngutus marang wong-wong mau pangapusan kang rosa, supaya padha pracaya marang goroh; supaya kabèh wong kang ora pracaya marang kayektèn, nanging seneng marang piala, padha kena paukuman. 2 Tesalonika 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
Yagéné wong-wong jaman akhir iki “kaukum?” Yagéné wong-wong mau diparingi “kasasaran kang kuwat?” Yagéné wong-wong mau “tiwas” lan kanthi mangkono mbabar wirangé kawudanane? Pethikan iki mratélakaké yèn iku kelakon amerga wong-wong mau ora tresna marang kayektèn, lan kayektèn kang kaandharaké ing bab iku nerangaké yèn Roma kapir, karajan kaping pat saka ramalan Kitab Suci, bakal nyegah Roma kapausan, karajan kaping lima saka ramalan Kitab Suci, supaya ora munggah marang dhampar sadurungé kekapiran iku disingkiraké.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Sesambetan antarané Roma kapir lan Roma paus sing katandhani ing bab iku uga katandhani déning Yohanes lumantar sesambetan pasamuwan Pergamos lan pasamuwan Tiatira. Pergamos salaras karo Roma kapir lan Tiatira iku Roma paus. Paulus lan Yohanes maringi rong paseksi bab sesambetané kaloro kakuwatan mau, kaya uga kitab Daniel.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Ing kitab Daniel, sesambetan antarané Roma kapir lan Roma kapausan bola-bali dipratélakaké. Ing Daniel pasal loro, prakara iki digambaraké déning campuran wesi lan lemah teles. Ing Daniel pasal pitu, Roma kapir lan Roma kapausan padha-padha dadi karajan-karajan sing “béda,” lan sanajan Daniel pasal loro nggambaraké kaloro kakuwatan iku minangka campuran, pasal pitu netepaké yèn kakuwatan kapausan iku metu saka karajan Roma kapir sing sadhuwuré duwé sapuluh sungu. Ing Daniel pasal wolu, sungu cilik ing ayat sanga nganti rolas iku Roma ana ing kaloro tataranipun. Ayat sanga lan sewelas nuduhaké sungu cilik ing wangun jaler, mula mratandhakaké Roma kapir, déné ayat sepuluh lan rolas nuduhaké sungu cilik ing wangun estri, mula mratandhakaké Roma kapausan.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Ing Daniel pasal wolu, ayat telulas, Roma pagan lan Roma kepausan digambarake minangka rong kakuwatan kang njalari kasunyatan sepi. Roma pagan iku “kang saben dina” minangka kakuwatan kang njalari kasunyatan sepi, lan Roma kepausan iku panerak kang njalari kasunyatan sepi. Ing pasal sewelas, ayat telung puluh siji, kakuwatan Roma pagan “kang saben dina” kang njalari kasunyatan sepi ngedegake kakuwatan panerak kang njalari kasunyatan sepi, yaiku kakuwatan kepausan. Ing pasal rolas, ayat sewelas, kakuwatan Roma pagan “kang saben dina” kang njalari kasunyatan sepi disingkirake supaya kakuwatan panerak kang njalari kasunyatan sepi saka kapausan bisa ditegakake.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Sesambetan antarané loro kakuwatan pangrusak saka Roma iku minangka tema utama ing kitab Daniel lan Wahyu, lan sesambetan iku kang diarani déning Paulus minangka bebener sing kudu katresnan, supaya wong bisa nyingkiri kasasar kang rosa sing kawangun saka pracaya marang goroh. Allah ora tau mbalèni kanthi tanpa guna, lan saben gambaran bab sesambetan Roma kapir karo Roma kapausan maringi paseksi mligi dhéwé-dhéwé ngenani prakara iku; nanging nolak pralambang Roma ing dina-dina wekasan iku, padha karo nolak udan pungkasan lan nampani kasasar kang rosa minangka gantiné. Iku tegesé bakal tansah kacathet minangka wong Laodikia kang wuda.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Para sejarawan Adventis Laodikia, sanadyan ora nedahaké pakurmatan suci tumrap peranan lan pakaryané William Miller, tetep ngakoni yèn pangertené bab sesambungan antarané Roma kafir lan Roma kepausan iku minangka struktur nubuatan kang ing ndhuwuré dhèwèké mbangun “kabeh” penerapan nubuatané. Gabriel lan para malaékat liyané nuntun Miller supaya mangertèni sesambungan antarané Roma kafir lan Roma kepausan, nanging ing sajarahé, dhèwèké ora nyumurupi Roma minangka sawijining entitas telu-lapis kang dumadi saka naga, kéwan galak, lan nabi palsu.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Ing jamanipun, Amérika Sarékat durung wiwit nindakaké perané minangka nabi palsu, awit umat Protestan ing Amérika Sarékat durung dados putri-putriné Roma nganti taun 1844, lan pakaryan dhasar déning Miller wus katetepaké ing bagan 1843 kang diprodhuksi ing sasi Mei 1842.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
Ing taun 1989, enem ayat pungkasan saka Daniel pasal sewelas kabukak segelé, lan utusan kanggo mangsa wektu iku mangertèni manawa ana telung kakuwasan kang kegiyatan nubuatané lumaku sajroning ayat patang puluh nganti patang puluh lima saka pasal sewelas. Raja sisih kidul ing ayat patang puluh iku kakuwasan naga, dene raja sisih lor iku kakuwasan kepausan kang ing wiwitan ayat mau, ing taun 1798, wis kaparingi tatu matèni, lumantar tangan kakuwasan naga saka Prancis Napoléon. Ing ayat mau kakuwasan kepausan wiwit nindakaké pakaryan marasaké tatu matèni mau. Ing taun 1989, raja sisih lor mbales marang kakuwasan naga saka Uni Soviet, kang nalika iku wus dadi raja sisih kidul. Nalika kéwan Katolik mbales marang Uni Soviet, iku teka kanthi wadya bala penggantos saka Amerika Serikat, nabi palsu saka Wahyu pasal nembelas. Raja naga sisih kidul, raja kéwan sisih lor, lan nabi palsu saka kréta, para jaranan, lan kapal-kapal kabèh digambaraké ing ayat patang puluh, lan garis nubuatan iku pungkasané ana ing ayat patang puluh lima, nalika kakuwasan kepausan “teka ing pungkasané tanpa ana wong kang nulungi.”
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armageddon, ing Wahyu nembelas, iku sawijining wewengkon géografis simbolis sing nandhani pambrontakaning manungsa sadurunge rawuhipun Kristus. Armageddon iku sawijining pralambang; tembung mau kabentuk saka rong tembung, yaiku “Har” tegesé gunung, lan “Megiddo,” yaiku lebak Yizreel. Kasunyatan yèn Yokanan nggabungaké sawijining gunung karo Megiddo, déné Megiddo iku sawijining lebak, maringi pratandha marang para siswaing ramalan yèn Armageddon iku sawijining pralambang sing ngemot rujukan géografis, awit ora ana gunung ing lebak Yizreel.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Lebak Yizreel mapan ing antarané telung segara (Segara Tengah, Segara Galiléa, lan Segara Mati) lan Yerusalem. Papan iki kalebu cukup tengah ing pérangan lor Israèl, kanthi telung badan banyu mau lan Yerusalem dumunung ngubengi dheweke saka arah sing béda-béda. Ayat patang puluh lima saka Daniel pasal sewelas yaiku papan nalika ratu saka sisih lor tekan marang pungkasané tanpa ana siji waé kang nulungi, lan ayat iku netepaké pungkasané sacara géografis ana ing antarané segara-segara lan gunung suci kang mulya, yaiku Yerusalem. Ayat patang puluh saka Daniel pasal sewelas ngenalaké telung kakuwatan kang dadi pokok bab marihé tatu pati saka kakuwatan kapausan lan pungkasané sing wekasan.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Frasa kapisan saka ayat-ayat kasebut mènèhi pratandha wektu wekasan ing taun 1798, nalika kapapan nampa tatu matèni, lan ayat patang puluh lima mènèhi pratandha tatu matèni kang langgeng. Sajarah kenabian ing antarané pati kapisan lan pati pungkasan saka kakuwatan kepausan mènèhi pratandha pambrontakaning manungsa nalika wong-wong mau mulihaké kaunggulan kakuwatan kepausan, nalika tatu matèni iku mari sadurungé karusakan pungkasan kakuwatan kepausan. Enem ayat kasebut ngemu caping kayektèn, awit wiwitan lan pungkasané padha-padha pati kakuwatan kepausan, lan ayat-ayat ing tengah iku minangka pambrontakaning manungsa nalika tatu matèni kang kapisan mari.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Miller diparingi pepadhang saka para malaékat swarga ngenani sesambungan antarané Roma pagan lan Roma kapapan. Kunci tumrap pangretèné Miller bab pola profetik, kang dipigunakaké déning dhèwèké kanggo kabèh panrapan profetiké, yaiku “sing saben dina” ing Thessalonika Kapindho. “Sing saben dina” ing pasal iku yaiku Roma pagan, lan iki kang netepaké wahyu kang pungkasane dipahami déning William Miller; awit iku Roma, para garonging umatmu ing ayat patbelas saka pasal sewelas, kang netepaké wahyu.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Utusan kang ditangèkaké kanggo mangertèni tambahé kawruh ing taun 1989 banjur dadi mangertèni sipat telung-prabawa saka Roma. Miller iku utusan malaékat kapisan lan kapindho, lan dhèwèké mangertèni pratélan kapisan lan kapindho saka Roma kanggo netepaké wahyu kang diparingaké marang donya. Utusan malaékat katelu banjur dadi mangertèni kabèh telung pratélan saka Roma supaya netepaké wahyu kang diparingaké marang dhèwèké kanggo diumumaké marang donya.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Wujude Roma kang kapisan yaiku Roma pagan. Saka Roma pagan metu Roma papal, yaiku wujude kang kapindho. Saka rong wujud kang kapisan iku metu Roma modern, yaiku pasekuthon tikel telu saka naga, kéwan galak, lan nabi palsu.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Kita badhé nerusaké runtutan pasulayan bab “kang saben dinten” ing sajarah Advent wonten ing artikel salajengipun.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Panjenengané kang mirsani apa sing ana ing sangisoré lumahing, kang maos ati sakèhé manungsa, ngandika bab wong-wong sing wis nampa pepadhang gedhé mangkéné: ‘Wong-wong mau ora nandhang sangsara lan ora kaéraman marga saka kaanané moral lan rohaniné.’ Satemené, wong-wong mau wus milih dalané dhéwé, lan nyawané remen marang barang-barang sing njijiki. Aku uga bakal milih panggodhané wong-wong mau, lan bakal ndhatengaké apa sing padha wedi marang wong-wong mau; marga nalika Aku nyeluk, ora ana sing mangsuli; nalika Aku ngandika, wong-wong mau ora ngrungokaké; nanging wong-wong mau nindakaké piala ana ing ngarsaning mripat-Ku, lan milih apa kang ora Sunrenani.’ ‘Gusti Allah bakal ngutus marang wong-wong mau kasasaran kang kuwat, supaya padha pracaya marang goroh,’ marga wong-wong mau ora nampani katresnan marang kayektèn, supaya padha kaslametaké, ‘nanging malah padha remen marang tumindak ora adil.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Guru swarga punika nyuwun pirsa: ‘Apa kang luwih kuwat tinimbang khayalan kang bisa nasarake manah kejaba pamura manawa kowe lagi mbangun ing dhuwur dhasar kang bener lan manawa Gusti Allah nampi pakaryanmu, dene satemene kowe lagi nglakoni akeh prakara manut paugeran kadonyan lan lagi gawe dosa marang Yéhuwah? Dhuh, punika pancen pangapusan kang gedhe, khayalan kang nggumunake, kang ngrebut manah, nalika manungsa kang biyen wus wanuh marang kayekten, kliru anggone nganggep rupa kasalehan minangka rohing lan kasektenipun; nalika padha ngira manawa dheweke sugih lan saya kebak bandha sarta ora kekurangan apa-apa, dene satemene dheweke mbutuhake samubarang kabèh.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Allah boten ewah tumrap para abdi-Nipun ingkang setya, ingkang njagi panganggènipun tetep resik tanpa cacad. Nanging kathah ingkang sesambat, ‘Tentrem lan karaharjan,’ nalika karusakan ingkang ndadak sampun tumuju dhateng piyambakipun. Menawi boten wonten pamratobat ingkang temen-temen, menawi manungsa boten andhap-asor ing manahipun lumantar pangaken dosa lan nampi kayekten kados wontenipun wonten ing Gusti Yesus, piyambakipun boten badhé nate mlebet swarga. Nalika sesucèn badhé kalampahan wonten ing antawisipun kita, kita boten badhé malih leren kanthi tentrem, gumunggung awit sugih lan kathah bandhanipun, sarta boten mbutuhaken punapa-punapa.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Sapa sing bisa kanthi saestu ngandika: ‘Mas kita wus kaobong lan kabuktèkaké ing geni; sandhangan kita ora kecemar déning donya’? Aku weruh Sang Piwulang kita nuding marang sandhanganing apa sing sinebut kabeneran. Nalika Panjenengané nyuwèk lan nglucuti sandhangan mau, Panjenengané mbabar rereged sing ana ing sangisoré. Banjur Panjenengané ngandika marang aku: ‘Apa kowé ora bisa ndeleng kepriyé wong-wong mau kanthi kumalungkung nutupi reregedé lan bosoking wataké? “Kepriyé kutha sing setya wis dadi sundel!” Padalemaning Rama-Ku wus digawe dadi omah dagang, papan sing saka kono ngarsané Allah lan kamulyané wus lunga! Marga saka iku ana kalemahan, lan kakuwatan ora ana.’” Testimonies, jilid 8, 249, 250.