Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
Sebagaimana 11 Ogos 1840 mengesahkan kaedah-kaedah yang diterima pakai oleh Miller, demikian juga selepas 11 September 2001, telah dilihat oleh mereka yang rela melihat bahawa prinsip-prinsip nubuatan yang diterima pakai oleh Future for America ialah metodologi alkitabiah yang benar bagi hujan akhir, sebagaimana dinyatakan dalam Yesaya fasal dua puluh lapan. Penerapan garis pembaharuan demi garis pembaharuan sebagaimana dikemukakan dalam sejarah suci telah menetapkan bahawa 11 September 2001 ialah suatu pengulangan 11 Ogos 1840.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Kwabonwa ukuthi njengoba ingelosi enamandla yesAmbulo ishumi yehla ngo-1840, yafanekisela ukwehla Kwayo ngo-2001. Zombili izingelosi zehla ngesikhathi isiprofetho esimayelana no-Islam sigcwaliseka. Inhlangano yase ikhula njengoba amadoda nabesifazane besabela ekusebenzeni kahle kwendlela yokusebenza. Ubuholi bobu-Adventist boSuku lwesiKhombisa baseLawodikea badluliselwa eceleni ngesikhathi sokuphela ngo-1989, futhi manje lelo bandla langena enqubweni yalo yokugcina yokuvivinywa, njengoba iNkosi yaqala ukukhetha inhlangano yengelosi yesithathu ukuba ibe ngabakhulumeli Bayo bezinsuku zokugcina.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
একটি প্রধান নীতি, যা অন্তিম দিনের জন্য প্রদত্ত নীতিমালার মধ্যে ছিল, তা ছিল ভবিষ্যদ্বাণীর ত্রিবিধ প্রয়োগ। বিশেষত সেই সময়ে, তিনটি দুর্দশার ত্রিবিধ প্রয়োগ এমনভাবে প্রতীয়মান হয়েছিল যে, তা ১১ সেপ্টেম্বর, ২০০১-এর ঘটনাকে অত্যন্ত স্পষ্টভাবে সমর্থন করেছিল। যখন সেই সত্য আন্তরিকভাবে অনুসন্ধান করা হল, তখন যারা সত্যের অন্বেষণকারী হৃদয় নিয়ে যিরমিয়ের “পুরাতন পথসমূহ”-এর দিকে পরিচালিত হচ্ছিল, তারা ভবিষ্যদ্বাণীর সেই পরিপূর্ণতা, এবং তৃতীয় দূতের আন্দোলন কর্তৃক গৃহীত ভবিষ্যদ্বাণীমূলক ব্যাখ্যার নীতিমালার বৈধতাকে, বৈধ বলেই স্বীকার করেছিল।
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Talìnna gei ledsiáso nga an husto nga pagsábot han kasaysayan han syahan nga kaaláhan han Pahayag kapitulo siyam nagrirepresentar han Islam. Nakíta nga an buwa nga propeta nga hi Mohammed amo an hadi hito nga kasaysayan. Hito nga kasaysayan, sasalakayon han Islam an Imperyo han Roma, ngan an ira paagi han pakiggirra espisipiko nga ginkilala sugad nga tigda ngan waray pagpahimatngon nga pag-atake. Hito nga bahin, hinsabtan nga an mismo paagi han pakiggirra han Islam amo an naghatag han etimolohikal nga mga gamot han pulong nga “assassin.” Hito nga kasaysayan, sasamaran han Islam an mga kasundalohan han Roma, ngan an panahon nagtapos ilarom han linya han usa-ka-gatos-ngan-kalim-an-ka-tuig nga tagna han panahon. Han natapos iton tagna han panahon dida han Hulyo 27, 1449, nagtikang an tagna han panahon ngan an kasaysayan han ikaduha nga kaaláhan.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Ya emboe oñepyrũ ambue aravo-maranduhára vaʼekue mbohapycientos noventa y peteĩ ary ha paʼũ porundy ára, opáva agosto 11, 1840-pe. Upe tembiasakuepe, mburuvicha orrepresentáva maranduhára rembiapo Islam rehegua haʼe vaʼekue Ottman, oñetypifika vaʼekue Mohammed rupive peteĩha ñembyasýpe. Kapítulo nueve heʼi mokõiha ñembyasýpe, Islam ojukataha Roma ehérsito-kuérape. Haʼekuéra osegíta upe ñorairõ rape rehe, oataka pyaʼe ha ohaʼarõʼỹre; ha upe tembiasakuepe pólvora oñinventáta ha oñeporúta ypyete, upévare mokõiha ñembyasy orrepresenta peteĩ ñorairõ reko ojehechaukáva asesino ñembyai pyaʼe rupive, ha avei oguereko explosivo-kuéra.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
Pada 11 September 2001, celaka ketiga Islam secara tiba-tiba menimpa bala tentera rohani Rom dengan bahan letupan. Peristiwa itu menandai permulaan beberapa jalur kebenaran nubuatan, namun hal itu telah jelas ditegakkan di atas dua saksi sebelumnya, yaitu celaka pertama dan kedua. Peristiwa itu dengan jelas menunjukkan bahwa sebagaimana pemberdayaan sejarah Millerite pada 11 Ogos 1840, ketika nubuatan Islam tentang celaka kedua digenapi dan malaikat Wahyu sepuluh turun, demikian juga ketika nubuatan Islam tentang celaka ketiga tiba, hal itu menandai turunnya malaikat Wahyu delapan belas pada tarikh tersebut.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Tiako ve izao ny teny nambarako fa i New York dia hofafazan’ny onjan-dranomasina mahery? Tsy mbola niteny izany mihitsy aho. Efa nilaza aho, raha nijery ireo trano goavana natsangana tao, rihana manaraka rihana, hoe: ‘Endrey ny zava-mitranga mahatsiravina izay hitranga rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izany dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolo ao amin’ny Apokalypsy dia fampitandremana ny amin’izay ho tonga amin’ny tany. Nefa tsy manana fahazavana manokana aho mikasika izay ho tonga amin’i New York, afa-tsy izao: fantatro fa indray andro any ireo trano goavana ao dia harodana noho ny fihodinana sy ny fivadibadihan’ny herin’Andriamanitra. Avy amin’ny fahazavana nomena ahy no ahafantarako fa misy fandringanana eo amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikitihana iray avy amin’ny heriny mahery, dia hirodana ireo rafitra miezinezina ireo. Hisy zava-miseho hitranga izay tsy azontsika saintsainina akory ny maha-mahatahotra azy.” Review and Herald, 5 Jolay 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Pergerakan Future for America kemudian dilihat, oleh mereka yang mau melihat, sebagai paralel dari gerakan Millerite. Islam dari celaka ketiga menjadi unsur utama dari pekabaran itu sejak saat itu dan seterusnya. Ilham dengan jelas mengajarkan bahwa ketika malaikat dalam Wahyu turun, hujan akhir akan datang.
“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.
“Pula e sa morago e tla na godimo ga batho ba Modimo. Moengele yo o nonofileng o tla fologa a tswa legodimong, mme lefatshe lotlhe le tla boneswa ke kgalalelo ya gagwe.” Review and Herald, April 21, 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
Apabila Singa dari suku Yehuda mulai membuka pemahaman yang lebih luas mengenai hujan akhir, Dia menuntun umat-Nya kepada kitab Yoel, yang merupakan salah satu rujukan utama tentang hujan akhir. Pada ketika itu, sebahagian daripada orang-orang yang telah menyertai pergerakan itu selepas 11 September 2001, menetapkan bahawa serangga-serangga dalam kitab Yoel yang membinasakan pokok anggur Tuhan, yang membawa kepada kebangkitan Seruan Tengah Malam, melambangkan Islam. Mereka tidak dapat atau tidak mahu melihat bahawa serangga-serangga itu melambangkan Roma.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Sedar pun ti terang anu timbul ku ngakuna kana nerapna rangkep tilu tina nubuat patali jeung tilu cilaka teh nambahan pangrojong logis anu teu disucikeun kana panyatakeun maranehna yen eta serangga ngalambangkeun Islam. Sakumaha salawasna kajadian, sakali hiji tafsir pribadi dipiara, terjadilah panyaketan kana Kitab Suci dina usaha pikeun ngajaga pangadegna anu palsu. Dina padamelan maranehna pikeun ngadukung pamadeganana, maranehna mintonkeun yen maranehna teu ngarti kana prinsip tipe jeung antitipe.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Ɔsom mu ne Kyerɛwsɛm mu nhwehwɛmu mu no, wɔde nsɛmfua “type” ne “antitype” kyerɛ abusuabɔ a ɛda nneɛma abien ntam, baabi a baako di kan da foforo no adi anaa ɛto ne sunsum sie. Mpɛn pii no, saa adwene yi hyɛ akuw akɛse a wɔfrɛ no “shadow” ne “substance” no ase.
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
A type ialah suatu peristiwa, pribadi, atau lembaga dalam Perjanjian Lama yang melambangkan lebih dahulu atau membayangkan sebelumnya suatu peristiwa, pribadi, atau lembaga yang bersesuaian dalam Perjanjian Baru. Ia berfungsi sebagai pendahuluan simbolis. Antitype ialah penggenapan atau perwujudan nyata daripada type. Ia ialah realitas yang telah dibayangkan sebelumnya oleh type itu. Konsep “bayang-bayang” dan “hakikat” sejajar dengan hubungan antara type dan antitype. “Bayang-bayang” mewakili (type), sedangkan “hakikat” mewakili (antitype).
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Jadi, janganlah seorang pun menghakimi kamu mengenai makanan atau minuman, atau berkenaan dengan hari raya, bulan baru, ataupun hari-hari Sabat; semuanya itu adalah bayangan dari apa yang akan datang, tetapi wujudnya adalah Kristus. Kolose 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Chifukwa lamulo, pokhala ndi mthunzi wa zinthu zabwino zikudza, osati chifanizo chenicheni cha zinthuzo, silingathe konse ndi nsembe zimene ankapereka chaka ndi chaka mosalekeza kuwapanga angwiro iwo amene amayandikira nazo. Ahebri 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
Katika mabishano ya baada ya Septemba 11, 2001 kuhusu Yoeli, na utambuzi sahihi wa Roma ya kipapa kama inavyowakilishwa kwa mfano na wadudu wanne, hivyo kuonyesha uharibifu wa hatua kwa hatua wa Uadventista wa Laodikia, wale waliodai kwamba wadudu hao walikuwa Uislamu, hawakuweka tu msisitizo usiotakaswa juu ya matumizi ya namna tatu ya ole tatu, bali pia walielekeza kwenye mifano iliyokuwa ikimwelekeza mpinga-mfano wa Roma, kisha wakadai kwamba mifano hiyo kwa hakika ilimtambulisha Uislamu. Kwa kufanya hivyo, walitoa ushahidi kwamba ama hawakuelewa kwa kweli kanuni ya mfano na mpinga-mfano, au waliamini kwamba kupotosha mifano hiyo kulikuwa njia yenye kustahili ya kuhalalisha mwisho.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Dala ya kwa bjale mabapi na Roma, go bonagala gape gore bao ba swerego kgopolo ye e fošagetšego ya gore “dinokwane” tša Daniele kgaolo ya lesome le tee, temana ya lesome le nne, ke United States ga ba kwešiše ka nepo tirišo ye meraro ya boporofeta, goba molao wa seswantšho le phethagatšo ya sona.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Bakang ba ba tshwaraganyago le pono ya gore “ba-thubi” ke United States ba leka go thekga maemo a bona, ba diriša tirišo ya tirišo e menaganego gararo ya Roma tše tharo, go bontšha go ya ka moo go naganwago gore Roma ya mehleng yeno, e lego ponagatšo ya boraro ya Roma, ke United States. Re tshepa gore ga ba nee bohlatse bja maaka ka boomo, le gore ba no bontšha go hloka tsebo ka bofofu ka ga melao ya tirišo e menaganego gararo ya boporofeta; ba diriša seka sa boporofeta sa Roma tše pedi tša mathomo gomme ba phegiša ka gore seka sa histori ya Roma se hlaola Roma ya mehleng yeno.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
Roma ya bohedene ke ya pele ya dikgotsofalo tse tharo tsa boporofeta tsa Roma. Ho Daniele kgaolo ya robedi Roma ya bohedene ke lenaka le lenyenyane la bonna. Ho kgaolo ya bobedi Roma ya bohedene ke puso ya mmuso. Ho Daniele supa Roma ya bohedene e arogana hore e be mmuso o menahaneng ha leshome.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Ponahalo ea bobeli ea Roma ke Roma ea bopapa, eo khaolong ea borobeli e leng lenaka le lenyenyane la botšehali, ’me eo khaolong ea bobeli e leng boiphetetso ba kereke pusong, ’me eo khaolong ea bosupa e leng lenaka le buang linyefolo le fotholang manaka a mararo. Roma ea bohetene ke matla a le mong, empa Roma ea bopapa ke matla a mabeli, e emelang kereke ea bopapa e busang holim’a puso ea sechaba ea meaho ea pele ea lipolotiki ea Roma ea bohetene. Ka 1798, matla a bopapa a ile a amohela leqeba la ’ona le bolaeang, empa ha aa ka a khaotsa ho ba kereke; a ile a khaotsa feela ho ba sebata sa boporofeta ba Bibele, hobane matla a sechaba ao pele a neng a a laola a ile a tlosoa.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Roma yang kedua ialah Roma kepausan, dan ia hanya berfungsi sebagai suatu kuasa (binatang) dalam nubuat Alkitab apabila ia memiliki kemampuan untuk mengendalikan kuasa negara bagi melaksanakan rancangan-rancangannya yang menghujat. Roma yang pertama ialah suatu kuasa tunggal, Roma yang kedua ialah suatu kuasa berganda dua, dan Roma yang ketiga ialah suatu kuasa berganda tiga. Tiga perwujudan Roma ditadbir oleh prinsip-prinsip yang sama seperti setiap penerapan rangkap tiga dalam nubuat. Secara nubuatan terdapat tiga celaka, tiga Babilon, tiga Roma, dan tiga Elia. Dari segi tipe dan antitipe, dua perwujudan pertama bagi mana-mana penerapan rangkap tiga ialah tipe-tipe yang memberikan bayangan bagi penggenapan yang ketiga, iaitu antitipe dan hakikat bagi penerapan rangkap tiga nubuat.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Ka Roma, sintang adu “Rome” na oddu’a maipakita ia, doho pagan Roma om papal Roma sama‑sama nogi minatai tuhun pamarentah doho baal “Pontifex Maximus.” Tu kaia, baal pamarentah ka Roma moden no ngaavi “Pontifex Maximus,” iso pomosunud ngaavi i noya no ginuna tu mana‑mana president doho Amerika Syarikat. Duhu’a “Rome” na oddu’a maipakai mohonongon tolu halangan geografi om noonsomud okupon monguhup kuasa doho i pomorintahan ka singaan takad sejarah doho. Aiso bukti ia Amerika Syarikat no mongalah tolu halangan geografi noonsomud ka 1798.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
ទីក្រុងរ៉ូមទាំងពីរដំបូងមានរយៈពេលជាក់លាក់មួយដែលបានកំណត់សម្គាល់ថា ពួកវានឹងគ្រប់គ្រងយ៉ាងអធិបតេយ្យ។ នៅក្នុងខទីម្ភៃបួននៃដានីយ៉ែល ជំពូកដប់មួយ រ៉ូមបាណីយ៍ត្រូវបានកំណត់សម្គាល់ថាកំពុងគ្រប់គ្រងអស់រយៈពេល «មួយកាល» ឬបីរយហុកសិបឆ្នាំ ដែលវាបានធ្វើដូច្នោះចាប់ពីសង្គ្រាមអាក់ទីយ៉ូម នៅឆ្នាំ 31 មុន គ.ស. រហូតដល់ឆ្នាំ 330 គ.ស. ជាបន្តបន្ទាប់ រ៉ូមបាប៉ាល់ត្រូវបានកំណត់សម្គាល់ថាគ្រប់គ្រងអស់រយៈពេលមួយពាន់ពីររយហុកសិបឆ្នាំ បន្ទាប់ពីស្នែងបីត្រូវបានដកចេញ គឺចាប់ពីឆ្នាំ 538 រហូតដល់ឆ្នាំ 1798។ នៅក្នុងអេសាយ ជំពូកម្ភៃបី សហរដ្ឋអាមេរិកត្រូវបានកំណត់សម្គាល់ថាកំពុងសោយរាជ្យអស់រយៈពេលចិតសិបឆ្នាំជានិមិត្តរូប ដូចជាថ្ងៃនៃស្តេចមួយរូប ប៉ុន្តែវាមិនដែលបានដកចេញឧបសគ្គភូមិសាស្ត្របីជាមុននៃការគ្រប់គ្រងរយៈពេលចិតសិបឆ្នាំជានិមិត្តរូបរបស់វាឡើយ។
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Roma moden diwakili sebagai menewaskan tiga halangan geografi, iaitu raja dari selatan, tanah yang permai, dan Mesir, dalam Daniel fasal sebelas, ayat empat puluh hingga empat puluh dua; dan apabila ketiga-tiga halangan itu ditewaskan serta dibawa ke dalam ketundukan kepada Roma, maka mereka membentuk kesatuan tiga serangkai iaitu naga, binatang, dan nabi palsu. Yohanes juga memberitahu kita bahawa luka maut binatang kepausan itu disembuhkan, dan kemudian ia memerintah selama empat puluh dua bulan simbolik.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Ne ka bona e nngwe ya dihlogo tša gagwe e le bjalo ka ge eka e gobaditšwe go iša lehung; gomme ntho ya gagwe ya go bolaya ya fodišwa; gomme lefase ka moka la makala la latela sebata. Gomme ba rapela noga ye kgolo ye e filego sebata maatla; gomme ba rapela sebata, ba re: Ke mang yo a swanago le sebata? Ke mang yo a kgonago go lwa ntwa le sona? Gomme sa fiwa molomo wa go bolela dilo tše kgolo le mahlapa; gomme sa fiwa maatla a go tšwela pele dikgwedi tše masomennepedi. Kutollo 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Sebata se se busang ka dikgwedi tse di masome a mane le bobedi tsa sesupo morago ga go alafiwa ga nthusi ya sone ya loso ke maatla a Roma.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Ang profesiya sa Pinadayag 13 nagaathag nga ang gahum nga ginarepresentar sang sapat nga may mga sungay nga daw sa karnero amo ang magapahinabo nga “ang duta kag ang mga nagapuyo didto” magasimba sa kapapahan—nga didto ginsimbolohan sang sapat nga “subong sa leopardo.”... Sa Daang Kalibutan kag sa Bag-ong Kalibutan, ang kapapahan magabaton sang pagpasidungog paagi sa kadungganan nga ginahatag sa institusyon sang Domingo, nga nagasalig sing bug-os lamang sa awtoridad sang Romanong Simbahan.” The Great Controversy, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Heiden, Roma yang pertama, memerintah dengan kuasa tertinggi selama tiga ratus enam puluh tahun sebagai penggenapan Daniel pasal sebelas, ayat dua puluh empat, dan hal itu dilakukannya setelah menyingkirkan tiga rintangan geografis sebagai penggenapan Daniel pasal delapan, ayat sembilan.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Bapa, Roma yang kedua, memerintah dengan kuasa tertinggi selama seribu dua ratus enam puluh tahun sebagai penggenapan beberapa bagian Kitab Suci, dan hal itu dilakukannya setelah menyingkirkan tiga penghalang geografis sebagai penggenapan Daniel pasal tujuh, ayat delapan dan dua puluh.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Roma ya mehleng ena e hlōla morena oa boroa temaneng ea mashome a mane ea Daniele 11, ’me joale temaneng ea mashome a mane a motso o mong e hlōla naha e khanyang, ’me temaneng ea mashome a mane a mabeli e hlōla Egepeta. Roma ya mehleng ena ke morena oa leboea oa Daniele kgaolo ea 11.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Bapagane, Roma ya ntlha, e ne e le maatla a pogiso, mme bopapa, Roma ya bobedi, e ne e le maatla a pogiso; ka jalo Roma ya segompieno e tla nna maatla a pogiso.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
United States e tla nka karolo tlhorisong ea boraro e etsoang ke Roma ea mehleng ena, empa sena ha se supe hore United States ke matla a bopapa; se mpa se supa tšobotsi ea kamano ea United States le matla a bopapa matsatsing a ho qetela.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Wọ̀n tí ń fẹ́ jiyàn pé Orílẹ̀-Èdè Amẹ́ríkà ni “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” ní àwọn ọjọ́ ìkẹyìn ń lo ìlò mẹ́tà ti àwọn Róòmù mẹ́ta náà láti fi dá Orílẹ̀-Èdè Amẹ́ríkà mọ̀ ní ọ̀nà tí kò tọ́. Ọ̀nà àbùkù tí wọ́n ń lò yìí nínú àyíká ìlò mẹ́tà kan dá lórí fífi ànímọ́ kan ti Róòmù méjì àkọ́kọ́ náà hàn, kí wọ́n sì tẹnu mọ́ ọn pé ànímọ́ àsọtẹ́lẹ̀ kan ti Róòmù, kì í ṣe Róòmù fúnra rẹ̀, ni Róòmù kẹta.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Ba isi tsošanya molao wa pele wa histori wa Sontaga wa Constantine ka 321 AD, gomme ka morago molao wa Sontaga wa Roma ya bopapa ka 538 AD, gore ba tle ba bolele gore molao wa Sontaga wo o tlago kgauswinyane kua United States o hlaloša United States e le Roma ya mehleng yeno; gape ba kopanya tšhomišo ya bona ye e fošagetšego ka go amahanya temošo ya Jesu ya gore go tšhabiwe ge “makgapa a tshenyego” ao a boletšwego ke Daniele a tšwelela, le molao wa Sontaga. “Makgapa a tshenyego” ao Jesu a boletšego ka ona a šupa melao e mebedi ya Sontaga mehleng ya bofelo, eupša ke seswantšho se se fapanego kudu ka gore ke temošo ya go tšhaba, e sego temošo ya go gana leswao la sebata. Kgopolo ya bona ye e fošagetšego ga e sa bile e lebane le taba ya gore go na le melao e mebedi e kgethegilego ya Sontaga mehleng ya bofelo.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
ထို့ကြောင့် ပရောဖက် ဒံယေလအားဖြင့် ပြောကြားခဲ့သော ပျက်စီးခြင်း၏ စက်ဆုပ်ရွံရှာဖွယ်အရာသည် သန့်ရှင်းရာဌာန၌ တည်နေသည်ကို သင်တို့မြင်ကြသောအခါ၊ (ဖတ်သောသူသည် နားလည်ပါစေ။) ထိုအခါ ယုဒပြည်၌ရှိသောသူတို့သည် တောင်များသို့ ထွက်ပြေးကြစေ။ အိမ်မိုးပေါ်၌ရှိသောသူသည် မိမိအိမ်ထဲက တစ်စုံတစ်ရာကို ယူရန် မဆင်းစေနှင့်။ လယ်၌ရှိသောသူလည်း မိမိအဝတ်ကိုယူရန် နောက်သို့ မပြန်စေနှင့်။ ထိုနေ့ရက်များ၌ ကိုယ်ဝန်ဆောင်သောသူတို့နှင့် နို့တိုက်သောသူတို့အတွက် အမင်္ဂလာဖြစ်၏။ သို့ရာတွင် သင်တို့၏ ထွက်ပြေးခြင်းသည် ဆောင်းကာလ၌မဖြစ်စေခြင်းငှာလည်းကောင်း၊ ဥပုသ်နေ့၌မဖြစ်စေခြင်းငှာလည်းကောင်း ဆုတောင်းကြလော့။ မဿဲ ၂၄:၁၅–၂၀။
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
“သန့်ရှင်းရာကို ဖျက်ဆီးတတ်သော စက်ဆုပ်ဖွယ်အရာ” ဟု ပရောဖက် ဒံယေလက ပြောဆိုခဲ့သည့်အရာသည်၊ ခရစ်တော်သည် မိမိလူတို့အား ပေးတော်မူသော နိမိတ်လက္ခဏာဖြစ်ပြီး၊ ထိုနိမိတ်ဖြင့် ခရစ်ယာန်တို့သည် အက္ခရာပြက္ခဒိန် အေဒီ ၆၆ ခုနှစ်မှ အေဒီ ၇၀ ခုနှစ်အထိ ပဂဏ်း ရောမသည် ယေရုရှလင်မြို့ကို ဝိုင်းထားကာ နောက်ဆုံးတွင် သန့်ရှင်းရာဌာနနှင့် မြို့တော်ကို ဖျက်ဆီးမည့် လာမည့်ပျက်စီးခြင်းမှ ရှောင်ပြေးရမည့် အချိန်ကို သိရှိနိုင်ကြသည်။
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
“Yesu akasampaikan kepada murid-murid yang mendengar itu penghakiman-penghakiman yang akan menimpa Israel yang murtad, dan khususnya pembalasan yang adil yang akan datang ke atas mereka kerana penolakan mereka terhadap Mesias dan penyaliban-Nya. Tanda-tanda yang tidak dapat disangkal akan mendahului kemuncak yang dahsyat itu. Saat yang digeruni itu akan datang secara mendadak dan pantas. Dan Juruselamat memperingatkan para pengikut-Nya: ‘Sebab itu apabila kamu melihat kekejian yang membinasakan, seperti yang difirmankan oleh nabi Daniel, berdiri di tempat kudus, (barangsiapa membacanya, hendaklah ia memahaminya:) maka orang-orang yang di Yudea hendaklah melarikan diri ke pegunungan.’ Matius 24:15, 16; Lukas 21:20, 21. Apabila panji-panji berhala orang Roma didirikan di tanah suci, yang menjangkau beberapa stadia di luar tembok kota, maka para pengikut Kristus hendaklah mencari keselamatan dengan melarikan diri. Apabila tanda amaran itu kelihatan, mereka yang hendak melepaskan diri tidak boleh berlengah-lengah....”
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“ကြီးမြတ်သောယေရုရှလင်မြို့၏ ဖျက်ဆီးခြင်း၌ ခရစ်ယာန်တစ်ဦးတစ်ယောက်မျှ မပျက်စီးခဲ့ကြ။ ခရစ်တော်သည် မိမိ၏တပည့်တော်တို့အား သတိပေးတော်မူခဲ့ပြီး၊ မိမိ၏စကားတော်ကို ယုံကြည်သမျှသောသူအပေါင်းတို့သည် ကတိပြုထားသော အမှတ်လက္ခဏာကို စောင့်ကြည့်နေကြ၏။ .... ထို့နောက် သူတို့သည် နှောင့်နှေးခြင်းမရှိဘဲ ဘေးကင်းလုံခြုံရာအရပ်တစ်ခုဖြစ်သော ယော်ဒန်မြစ်အလွန်၊ ပေရေးအပြည်၌ရှိသော ပဲလာမြို့သို့ ထွက်ပြေးသွားကြ၏။” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
Laha ta 538 a nga pê a nei, Khristiante hmasa ten an hriat a, kohhran chu heathen sakhua nêna inremna avânga tihbawlhhlawh a ni tawh tih an hmu a; Krista hrilhchiannaa innghatin leh tirhkoh Paula thutestamoni, 2 Thessalonika bung hnih-a a sawi êng nên inzawm chuan, kum sang khat leh rukua sawm paruk chhûnga profetika ramthlalêrah an tlân bo va.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 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 worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“अथ क्रिष्टको आगमनभन्दा अघि, अगमवाणीमा पूर्वकथित धार्मिक संसारभित्रका महत्त्वपूर्ण घटनाक्रमहरू हुनुपर्ने थिए। प्रेरितले घोषणा गरे: ‘चित्तमा छिट्टै नडगमगाओ, न त व्याकुल होओ, न आत्माद्वारा, न वचनद्वारा, न त हाम्रो तर्फबाट आएको जस्तो कुनै पत्रद्वारा, मानौं क्रिष्टको दिन नजिकै आइसकेको छ। कुनै पनि उपायले कसैले तिमीहरूलाई धोका नदिओस्; किनकि पहिले धर्मत्याग नआएसम्म, र पापको मानिस, अर्थात् विनाशको पुत्र, प्रकट नहुञ्जेल त्यो दिन आउनेछैन; जसले परमेश्वर भनिने वा पूजा गरिने सबैभन्दा आफूलाई विरोध गर्छ र उचाल्छ; यहाँसम्म कि ऊ परमेश्वरको मन्दिरमा परमेश्वरझैँ बसेर आफू नै परमेश्वर हो भनी देखाउँछ।’
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Paulus ninga unel cingna cu ta tling hrimhrim awm lo ang. A hrilh chu, amah cu thuphuan bik thawngin, Thessalonik khua mi pawl hnenah Khrih a ra ding cu hna taktak in a ralringter cang tiin zirh ding a si lo. Cuvek dinhmun cun zumnak ah buainak a thlen ding; ziangahtile lungsiatnak cun zumlonak a chuahter ṭhup a si. Curuangah cun apostol cun unau pawl cu, cuvek thucah cu amah hnen ihsin a ra vekin an co hlah dingin a ralringter, cun profet Daniel in a fiang zetin a relmi pope uknak thuneihnak chu a la tho ding ih Pathian mi pawl do ding a si timi cu a tarlang sinsin. Himi thuneihnak in a thihnak a khawhmi le Pathian sawiselnak a cangmi hnatuan a tuah hlan lo ahcun, kawhhran hrangah an Bawipa a rat ding cu hngakhlak cu a vainak lawng a si ding. ‘Ka hnenah ka um lai khalah hivek thil pawl hi ka lo sim zo tiah nan hre lo maw?’ tiin Paulus cun a thusuh.”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Tasu epad a seng∙anirangko be∙na donggipa ka∙sachakgipa mondoliko nangrimaniko dakna donggipa dake ong∙genchim. Watatgipa seani somoio mangmangba, ‘namgijani ning∙o donnagipa rahasia’ sona ching∙ani a∙bachengaha. Mikkangchi ong∙anirangde ‘Satan-ni kam ka∙ani gita pilak bil baksa aro chinrang, todrang aro tokgija aiao inmangipa kamrang baksa, aro gimagiminrangon toromi ong∙gijani pilak tol∙napan baksa’ ong∙genchim.”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘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.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Yang sangat khidmat ialah pernyataan rasul mengenai mereka yang enggan menerima ‘kasih akan kebenaran.’ ‘Sebab itu,’ katanya tentang semua orang yang dengan sengaja menolak pekabaran-pekabaran kebenaran, ‘Allah akan mendatangkan kepada mereka kesesatan yang kuat, sehingga mereka percaya kepada dusta; supaya mereka semua dihukum, yaitu mereka yang tidak percaya akan kebenaran, melainkan berkenan kepada kelaliman.’ Manusia tidak dapat dengan tanpa hukuman menolak amaran-amaran yang Allah dalam belas kasihan-Nya kirimkan kepada mereka. Daripada mereka yang tetap berpaling daripada amaran-amaran ini, Allah menarik Roh-Nya, lalu membiarkan mereka kepada penipuan-penipuan yang mereka kasihi.” Acts of the Apostles, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Kompromi antara paganisme dengan gereja merupakan tanda amaran yang menyebabkan orang-orang Kristian pada zaman itu memisahkan diri daripada Rom kepausan, tetapi harus diperhatikan bahawa terang yang Paulus sumbangkan kepada amaran Yesus supaya melarikan diri itu ialah petikan yang sama yang difahami oleh William Miller bahawa “yang sehari-hari” dalam kitab Daniel melambangkan Rom pagan. Hubungan nubuat antara Rom pagan yang menahan, kemudian berundur supaya Rom kepausan dapat naik ke takhta, merupakan suatu kebenaran yang mesti difahami, kerana akibat daripada tidak mengenali hubungan nubuat itu akan mendatangkan kesesatan yang kuat ke atas mereka yang tidak mengasihi kebenaran itu. Sister White menyinggung sejarah yang sama:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Ga nangangwe tshwanelo ya ntwa e e bogale gore bao ba neng ba tlaa nna ba ikanyega ba eme ba nitame kgatlhanong le tsietso le makgapha a a neng a bipilwe ka diaparo tsa boperesiti mme a tsenngwa mo kerekeng. Baebele e ne e sa amogelwe jaaka tekanyetso ya tumelo. Thuto ya kgololesego ya bodumedi e ne e bidiwa boikepo, mme ba ba neng ba e emela ba ne ba tlhoiwa le go thibelwa.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“Selepas pertikaian yang panjang dan sengit, segelintir yang setia memutuskan untuk memutuskan segala persekutuan dengan gereja yang murtad itu jika dia masih enggan melepaskan dirinya daripada kepalsuan dan penyembahan berhala. Mereka melihat bahawa perpisahan merupakan suatu keperluan yang mutlak jika mereka hendak mentaati firman Tuhan. Mereka tidak berani bertolak ansur dengan kesesatan yang membawa kebinasaan kepada jiwa mereka sendiri, dan menjadi teladan yang akan membahayakan iman anak-anak mereka dan anak cucu mereka. Untuk menjamin damai dan kesatuan mereka bersedia membuat apa jua pengakuan yang selaras dengan kesetiaan kepada Tuhan; tetapi mereka merasakan bahawa bahkan damai pun akan dibayar dengan harga yang terlalu mahal jika prinsip dikorbankan. Jika kesatuan dapat diperoleh hanya melalui kompromi terhadap kebenaran dan kebenaran, maka biarlah ada perbezaan, malah peperangan sekali pun.” The Great Controversy, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Hubungan nubuatan antara Amerika Serikat dan kepausan pada akhir zaman telah dilambangkan dan ditegaskan melalui pengenalan Paulus terhadap hubungan antara Roma kafir dan Roma kepausan menjelang tahun 538 M. Dalam penerapan rangkap tiga mengenai Roma, Roma kafir menggenapi perkataan Yesus yang mengenali pembinasa keji sebagai suatu tanda untuk melarikan diri, dan Roma kepausan juga menggenapi perkataan Yesus. Saudari White mengenali suatu penggenapan lain dari perkataan Kristus.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“ꯑꯁꯨꯝꯗ ꯉꯁꯤ ꯃꯄꯨꯒꯤ ꯃꯤꯁꯤꯡꯁꯤꯡꯅ ꯃꯥꯂꯦꯝꯗ ꯃꯂꯦꯃꯒꯤ ꯄꯥꯝꯖꯕꯁꯤꯡ ꯄꯤꯔꯛꯄ ꯅꯠꯇ꯭ꯔꯒ ꯃꯔꯨ ꯇꯥꯅꯕ ꯃꯇꯝ ꯅꯠꯇꯦ꯫ ꯃꯇꯝ ꯑꯗꯨ ꯌꯥꯝꯅ ꯑꯔꯥꯌꯕ ꯅꯠꯇꯦ, ꯃꯁꯤ ꯑꯍꯥꯟꯕ ꯁꯤꯁꯦꯞꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯑꯩꯈꯣꯏꯅ ꯃꯁꯥꯒꯤ ꯑꯥꯔꯦꯞꯄ ꯐꯪꯅꯕꯒꯤꯗꯃꯛ ꯈꯨꯟꯁꯤ ꯑꯃꯁꯨꯡ ꯃꯤ ꯂꯩꯇꯗꯕ ꯃꯐꯝꯁꯤꯡꯗ ꯆꯠꯀꯗꯧꯔꯤ꯫ ꯔꯣꯃꯅ ꯂꯥꯟꯃꯤꯁꯤꯡꯅ ꯌꯦꯔꯨꯁꯂꯦꯝ ꯂꯦꯟꯁꯤꯟꯕ ꯑꯁꯤ ꯌꯨꯗꯤꯌꯥꯗ ꯂꯩꯕ ꯈ꯭ꯔꯤꯁꯆꯤꯌꯥꯟꯁꯤꯡꯒꯤ ꯃꯥꯡꯖꯤꯜ ꯊꯣꯛꯄꯒꯤ ꯈꯨꯗꯝ ꯑꯣꯏꯈꯤꯕ ꯑꯗꯨꯒꯨꯝꯕ, ꯄꯥꯄꯜ ꯁꯥꯕꯕꯊ ꯑꯁꯤ ꯍꯦꯟꯒꯠꯄꯒꯤ ꯌꯥꯊꯪꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯂꯩꯕꯥꯛꯅ ꯑꯃꯨꯛ ꯄꯥꯔꯛꯄ ꯑꯁꯤ ꯑꯩꯈꯣꯏꯗ ꯆꯦꯅꯔꯤꯡ ꯑꯃ ꯑꯣꯏꯒꯅꯤ꯫ ꯃꯗꯨꯒꯤ ꯃꯇꯨꯡꯗ ꯑꯩꯈꯣꯏꯅ ꯑꯆꯧꯕ ꯁꯍꯔꯁꯤꯡꯗꯒꯤ ꯊꯥꯗꯣꯛꯄ, ꯑꯃꯁꯨꯡ ꯃꯈꯥꯒꯤ ꯆꯨꯄꯅ ꯁꯍꯔꯁꯤꯡꯗꯒꯤ ꯆꯤꯡꯁꯤꯡꯒꯤ ꯃꯔꯥꯛꯇ ꯂꯩꯕ ꯃꯤ ꯑꯣꯏꯗꯕ ꯃꯐꯝꯁꯤꯡꯗ ꯂꯩꯕ ꯑꯥꯔꯦꯞꯄ ꯌꯨꯝꯁꯤꯡꯗ ꯆꯠꯄꯒꯤ ꯃꯇꯝ ꯑꯣꯏꯒꯅꯤ꯫” Testimonies, volume 5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Bakeng sa Bakriste ba mehleng ya Kreste, temoso eo e ile ya supa nako ya ho baleha Jerusalema. Lekholong la bohlano le la botshelela la dilemo, temoso bakeng sa Bakriste e ile ya ba susumetsa ho balehela lehwatateng.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Lalu perempuan itu melarikan diri ke padang gurun, di mana telah disediakan Allah suatu tempat baginya, supaya di sana mereka memeliharanya seribu dua ratus enam puluh hari.... Dan kepada perempuan itu diberikan dua sayap dari seekor rajawali yang besar, supaya ia dapat terbang ke padang gurun, ke tempatnya, di mana ia dipelihara selama satu masa, dua masa, dan setengah masa, jauh dari hadapan ular itu. Lalu ular itu menyemburkan dari mulutnya air seperti sungai ke arah perempuan itu, supaya ia dihanyutkan oleh arus itu. Tetapi bumi menolong perempuan itu; bumi membuka mulutnya dan menelan sungai yang disemburkan naga itu dari mulutnya. Maka marahlah naga itu kepada perempuan itu, lalu pergi memerangi sisa keturunannya, yaitu mereka yang menuruti perintah-perintah Allah dan memiliki kesaksian Yesus Kristus. Wahyu 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
Yesu da dikgang tse di felelang tsa selo ka tshimologo ya selo seo ka metlha, gonne Ke Alefa le Omega. Tlhagiso ya makgapha a tshenyego mo hisitoring ya Roma ya bopapa e ne ya lemogiwa fa maatla a bopapa a ne a lemogiwa a eme mo lefelong le le boitshepo.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Boditlhopho bo ngwadilwe ke Mateo, Mareko le Luka, gomme tsopolo e nngwe le e nngwe e na le phapano e nyenyane ya mantšu. Mateo o re: “Ka gona ge le bona manyami a tshenyego, ao a boletšwego ke moporofeta Daniele, a eme lefelong le lekgethwa,” gomme Mareko o re: “ge le bona manyami a tshenyego, ao a boletšwego ke moporofeta Daniele, a eme moo a sa swanelago go ema gona.” Luka o re: “ge le bona Jerusalema e dikologilwe ke madira, gona tsebang gore tshenyego ya yona e batametše. Ke moka a ba lego Judea ba tšhabele dithabeng.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Tsem la pakiatna mi pathum te chu an inhmang ti a ni. A bikhawh zawng zawngah chuan, Luka’n Jerusalem chu ralkapten an hual tih a sawi kha, kum AD 66-ah Rome hnam sakhuana nei lo ten Jerusalem an hual tan hnuah, Jerusalem-a awm laia Kristiante chu nghawng lova tlanchhuak nghal tura vaukhânna a entîr a ni. Matthaia’n “hmun thianghlim” tih a sawi chu, Paula’n “sual mi” tia a hriat, “Pathian biak inah a ṭhu a, amah chu Pathian a nih thu a entîr” tih a sawi nên a inhmeh a; chutiang chuan “tihchhiatna pawi tak” chu pope lam aṭanga famkimna hmuhna a entîr a ni. Marka chuan tihchhiatna pawi tak chu a awm tûr lohna hmunah a ding tih a hrilh a, chu chu ni hnuhnung lama Adventism hnêna tlanchhuak tura vaukhânna pek nên a inhmeh a ni. Vaukhânna pathum zinga pahnih chu, tu pawh vaukhânna chhiartu chuan a hrethiam tûr tih thupek nên a inzawm a, an zawng zawngin chuan chhungril hun lai Kristiante chu tlanchhuak tura hriatna pe tûr chhinchhiahna an sawi vek a ni.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
Penerapan rangkap tiga yang keliru, yang disalahgambarkan oleh mereka yang mengklaim bahwa “para perampok dari bangsamu” adalah Amerika Serikat, menunjukkan bahwa ketika “kekejian yang membinasakan” digenapi pada hukum hari Minggu di Amerika Serikat, maka hukum hari Minggu yang kemudian diberlakukan itu menandai Amerika Serikat sebagai Roma Modern, sebab Roma kafir maupun Roma kepausan keduanya sebelumnya pernah memberlakukan hukum hari Minggu.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
កំហុសនៃការអនុវត្តដ៏ខ្វះខាតនោះ គឺថា ច្បាប់ថ្ងៃអាទិត្យរបស់រ៉ូមបែបពហុទេវនិយមបានកើតឡើងនៅឆ្នាំ 321 គ.ស. ប៉ុន្តែការបំពេញរបស់រ៉ូមបែបពហុទេវនិយមចំពោះ «អំពើស្អប់ខ្ពើមដែលបំផ្លាញ» បានកើតសម្រេចនៅឆ្នាំ 66 គ.ស. គឺ 255 ឆ្នាំ មុនច្បាប់ថ្ងៃអាទិត្យនៃឆ្នាំ 321 គ.ស. ដូចគ្នានេះដែរ ការសម្របសម្រួលដែលបានបង្កើត «មនុស្សនៃអំពើបាប» នោះ កំពុងតែកើតមានរួចហើយនៅសម័យរបស់ប៉ុល ដែលបាននិយាយថា «អាថ៌កំបាំងនៃអំពើទុច្ចរិតកំពុងតែប្រតិបត្តិរួចហើយ» ប៉ុន្តែច្បាប់ថ្ងៃអាទិត្យរបស់សម្តេចប៉ាបបានមកដល់ក្រោយមកលើសពីបួនសតវត្សរ៍។ សាក្សីពីរដំបូងក្នុងការអនុវត្តព្យាករណ៍បីជាន់ បង្កើតលក្ខណៈសម្គាល់នៃការបំពេញលើកទីបីនៅថ្ងៃចុងក្រោយ។ «អំពើស្អប់ខ្ពើមដែលបំផ្លាញ» នៅថ្ងៃចុងក្រោយ តាមសាក្សីប្រវត្តិសាស្ត្រពីរ និងកំណត់ត្រាព្រះគម្ពីរបីកន្លែងអំពីព្រះបន្ទូលរបស់ព្រះគ្រីស្ទ តំណាងឲ្យការព្រមានឲ្យរត់គេច មិនមែនការអនុវត្តឲ្យគោរពច្បាប់ថ្ងៃអាទិត្យឡើយ។
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Dalam artikel seterusnya, kita akan menghuraikan mengapa penerapan tersebut cacat dalam konteks kaedah-kaedah yang telah ditetapkan berkaitan dengan penerapan rangkap tiga nubuatan, dan mengapa pengenalpastian undang-undang hari Ahad dalam konteks amaran yang diberikan oleh Kristus merupakan suatu penyelewengan sejarah nubuatan.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Kompromi antara paganisme dengan agama Kristian ini mengakibatkan perkembangan ‘manusia durhaka’ yang telah dinubuatkan dalam nubuat sebagai menentang dan meninggikan dirinya di atas Tuhan. Sistem agama palsu yang amat besar itu merupakan mahakarya kuasa Iblis—suatu monumen kepada usahanya untuk menduduki takhta bagi memerintah bumi menurut kehendaknya.” The Great Controversy, 50.