In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.
Dina artikel-artikel saméméhna urang geus ngidentifikasi yén kaum Millerite ngakuan yén maranéhna keur ngalaksanakeun pasemon sapuluh parawan, Habakkuk pasal dua, jeung Ezekiel pasal dua welas, ayat dua puluh hiji nepi ka dua puluh dalapan. Ayat-ayat dina Ezekiel nétélakeun yén nalika tilu petikan nubuat ieu kacumponan sampurna dina poé-poé panungtungan, “the effect of every vision” bakal kacumponan. Sister White ogé nyangkem ieu fénoména.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Dina Wahyu sakabéh kitab dina Alkitab patepung tur ditutup. Di dieu aya panyampurna kitab Daniel. Nu hiji mangrupa nubuat; nu hiji deui mangrupa wahyu. Kitab anu diségel téh lain Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan. Malaikat maréntah, ‘Tapi maneh, eh Daniel, tutup kecap-kecap éta, sarta segel kitab éta, nepi ka mangsa ahir.’ Daniel 12:4.” The Acts of the Apostles, 585.
The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”
Pasemon ngeunaan sapuluh parawan diulang deui nepi ka unggal kecapna dina mangsa panyegelean saratus opat puluh opat rébu, anu dimimitian dina 11 Séptémber 2001 sarta réngsé nalika panto ditutup pikeun parawan-parawan bodo dina hukum Minggu anu baris geura sumping. Dina éta mangsa sajarah, pangaruh tina unggal titingalian anu digambarkeun dina “sagala kitab dina Alkitab patepung jeung réngsé.”
We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.
Dina artikel saméméhna, urang parantos ngawangun hiji landasan pamahaman pikeun ngedalkeun garis sajarah lahiriah anu dilambangkeun dina ayat opat puluh tina Daniel sabelas, anu ngagambarkeun sajarah pulitik tina tanduk Républikan milik sato galak bumi. Sajarah éta lumangsung sajajar jeung sajarah agama tina tanduk Protestan sajati milik sato galak bumi. Urang parantos ngaidéntifikasi sababaraha garis nubuat anu nyanghareupan tanduk Républikan milik sato galak bumi, sarta ayeuna keur nempatkeun éta garis-garis kana sajarah nubuat anu dimimitian dina waktu ahir taun 1989.
The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.
Mangsa nubuat tina sato bumi anu dimimitian dina taun 1776, sarta dipungkas dina waktu ahir dina taun 1798, nya éta garis anu ku kami rek dipaké dina usaha ngahijikeun sakabéh garis anu ayeuna keur méré pangaruhna. Mangsa taun 1776 nepi ka 1798 ngandung tanda Alpha jeung Omega, sabab éta dimimitian jeung dipungkas ku hiji tindakan législatif, anu mangrupa ucapan hiji bangsa.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Kasauran bangsa téh nyaéta lampah pamaréntah législatif jeung yudisialna.” The Great Controversy, 443.
A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.
Hiji ciri utama tina sato bumi téh nya éta cara nyaritana. Konstitusi Amérika Sarikat téh mangrupa dokumén ilahi anu muka panto pikeun kabébasan agama jeung pulitik, sarta ku jalan kitu nelen “caah” panganiayaan anu salila mangabad-abad geus dilaksanakeun ku raja-raja Éropa jeung garéja Katolik.
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. Revelation 12:15, 16.
Lajeng éta oray ngaluarkeun cai tina sungutna siga caah nuturkeun éta awéwé, sangkan anjeunna kabawa ku éta caah. Tapi bumi nulungan éta awéwé, sarta bumi muka sungutna, tuluy ngelek éta caah anu dikaluarkeun ku naga tina sungutna. Wahyu 12:15, 16.
At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.
Dina ahir pamaréntahan sato galak bumi minangka karajaan kagenep dina nubuat Alkitab, éta bakal nyarita deui, nanging harita nyaritana bakal saperti naga, ku ngalaksanakeun hukum Minggu.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Tuluy Kami ningali hiji sato galak deui naék tina bumi; anjeunna miboga dua tanduk saperti anak domba, ari pokna mah kawas naga. Wahyu 13:11.
The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.
Sasato darat mimiti jadi karajaan kagenep dina taun 1798, waktu kapausan dirampas kakawasaanana.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“Sarta nalika Kapapaan, sanggeus dirampas kakuatanana, kapaksa eureun tina panganiayaan, Yohanes ningali hiji kakawasaan anyar muncul pikeun ngaguar deui sora naga éta, sarta nuluykeun pagawean anu sarua kejemna jeung ngahujat. Kakawasaan ieu, anu pangahirna nu baris merangan garéja jeung hukum Allah, dilambangkeun ku hiji sato galak anu boga tanduk kawas anak domba.” Signs of the Times, November 1, 1899.
In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.
Dina taun 1798, nalika kapapaan nampi tatu nu mawa pati, Amérika Sarikat nyarita, sarta sakumaha salawasna dina hal Alfa jeung Oméga, panyaritaan dina awal ngagambarkeun ti heula panyaritaan dina ahir. Alien and Sedition Acts diucapkeun jadi hukum dina taun 1798, minangka pralambang hukum-hukum nu bakal diterapkeun dina ahir nu ngatur imigrasi ilegal, jeung média.
The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.
Mangsa anu keur dipaluruh ku urang ti taun 1776 nepi ka 1798 mawa ciri Alpha jeung Omega, sabab éta nandakeun “nyarita”-na Déklarasi Kamerdikaan dina awalna, anu ngalambangkeun Alien and Sedition Acts taun 1798. Di tengah mangsa éta, kapanggih Konstitusi Amérika Sarikat. Mangsa éta nyayagikeun gambaran nubuatan ngeunaan pamaréntahan sato galak bumi, sabab mimitina nyarita siga anak domba, tapi mangsa éta ditutup ku panerapan hukum anu ngagambarkeun naga. Tapi sakumaha mindeng kajadian, awal jeung ahir hiji perkara silih saluyukeun jeung anu sabalikna. Waymark kahiji dina mangsa éta diwakilan dina waymark panungtung, sarta waymark tengahna nya éta Konstitusi Amérika Sarikat, anu diratifikasi ku TILU WELAS nagara bagian. Kecap Ibrani pikeun “kabeneran” diwangun ku hurup kahiji, tuluy ku hurup katilu welas, tuluy ku hurup panungtung dina alfabét Ibrani.
The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.
Mangsa anu ayeuna keur urang tengetan ngandung tanda tangan ti Nu Kahiji jeung Nu Panungtung, anu nyaéta Kaleresan. Mangsa éta ngalambangkeun hiji mangsa anu ngarah kana mimiti pamaréntahan sato galak ti bumi minangka karajaan kagenep dina nubuat Alkitab, ku kituna éta ogé ngalambangkeun hiji mangsa anu ngarah kana ahir pamaréntahan sato galak ti bumi minangka karajaan kagenep dina nubuat Alkitab. Mangsa éta dimimitian dina waktu ahir taun 1989. 1776 nepi ka 1798 kudu ditumpangkeun kana 1989 nepi ka hukum Minggu anu baris geura datang nalika sato galak ti bumi nyarita saperti naga, sakumaha dilambangkeun ku Alien and Sedition Acts.
It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”
Aya mangpaatna lamun urang nempatkeun hiji deui bebeneran nubuat kana ieu pangajaran urang. Eta bebeneran teh mangrupa unsur tina “waktu ahir” minangka hiji lambang anu mindeng kali teu kaciri. Adventisme Laodikea bisa jadi enya-enya nyaho yen taun 1798 teh nya éta “waktu ahir,” tapi pamahaman maranehna umumna eureun nepi ka dinya, sabab maranehna teu boga katerangan yen unggal garis reformasi silih sajajar jeung garis-garis reformasi lianna. Unggal garis reformasi dimimitian ku “waktu ahir.”
Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.
Musa ngalambangkeun Kristus, sarta Musa sorangan langsung nyatakeun éta kanyataan, jeung Petrus nguatkeunana dina kitab Rasul-Rasul.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
PANGERAN, Allah maraneh, bakal ngangkat pikeun maraneh saurang Nabi ti tengah maraneh, ti antara dulur-dulur maraneh, siga ka Kami; ka Anjeunna maraneh kudu ngadéngékeun. Ulangan 18:15.
Jesus was to be “like unto” Moses.
Yesus bakal “sarua jeung” Musa.
And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.
Jeung ayeuna, dulur-dulur, sim kuring terang yen maraneh ngalakukeun eta ku sabab teu nyaho, kitu deui para pamingpin maraneh. Tapi sagala perkara anu geus dipidangkeun ku Allah ti heula ku sungut sakabeh nabi-Na, nya eta yen Al Masih kudu sangsara, ku Mantenna geus kitu dimumule. Ku sabab eta, tobatlah maraneh sarta balik ka Allah, supaya dosa-dosa maraneh dihapuskeun, waktu mangsa panyegeran datang ti payuneun Pangeran; sarta Mantenna bakal ngutus Yesus Kristus, anu ti heula geus diwawarkeun ka maraneh; anu kudu ditarima ku sawarga nepi ka mangsa mulangkeun deui sagala rupa, anu geus diucapkeun ku Allah ku sungut sakabeh nabi-Na anu suci ti mimiti dunya. Sabab Musa saestuna geus ngandika ka para karuhun, “Hiji nabi bakal dihudangkeun ku Pangeran Allah maraneh pikeun maraneh ti antara dulur-dulur maraneh, sarua jeung kami; ka Anjeunna maraneh kudu ngadenge dina sagala hal naon bae anu bakal diucapkeun-Na ka maraneh. Jeung bakal kajadian, yen unggal jiwa anu teu daek ngadenge ka Nabi eta, bakal dipaehan ti antara umat.” Enya, jeung sakabeh nabi ti Samuel jeung sakur anu nyusul saenggeusna, saloba anu geus nyarita, maranehna oge geus ngaramalkeun ngeunaan poé-poé ieu. Rasul-rasul 3:17–24.
The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.
Mangsa ahir dina sajarah Musa téh nyaéta kalahiranana, sarta éta ngalambangkeun kalahiran Kristus. Dina kalahiran Kristus jeung Musa duanana, aya nambahanana pangaweruh anu bakal nguji éta generasi. Pangaweruh ngeunaan kalahiran duanana nyababkeun kakawasaan naga Mesir jeung Roma sarua-sarua nyoba maéhan maranéhna anu dijangjikeun dina nubuat. Para pangangon di pasir-pasir, para jalma wijaksana ti wetan, ngawakilan jalma-jalma anu ngartos kana nambahan pangaweruh dina mangsa ahir.
What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.
Anu remen kaliwatan ku jalma-jalma nyaéta yén aya dua waymark dina waktu ahir. Henteu ngan Musa anu lahir, tapi tilu taun saméméhna lanceukna, Harun, geus lahir. Genep bulan saméméh Kristus lahir, dulurna, Yohanes, geus lahir. Taun 1798 nyaéta pangakuan anu pang ilaharna ngeunaan “waktu ahir,” sarta dina taun 1798 éta sato galak (aparatus pulitik) anu dina Abad Poék ditumpakan ku (awéwé lacur) dipaéhan, sarta sataun ti harita “awéwé” anu numpak éta sato galak ogé maot.
In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.
Dina taun 1989 aya dua présidén. Reagan maréntah nepi ka pelantikan dina taun 1989, tuluy Bush nu kahiji mimiti pamaréntahanana. Ahir tina sarébu dua ratus genep puluh taun geus dipralambangkeun ku tujuh puluh taun panawanan di Babul, sarta waktu Jéndral Kores, kemenakan Darius, maéhan Belsyasar dina peuting pésta éta, Darius téh raja nu sabenerna. Darius jeung Kores ngawakilan dua tanda patokan dina mangsa ahir éta.
The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.
Hubungan profétik antara Musa jeung Harun, Yohanes jeung Yesus, Darius jeung Kores, kapapaan jeung paus, sarta Reagan jeung Bush, sadayana mangrupakeun sumber cahaya profétik lamun ditilik ku métodologi anu luyu. Anu ku kami rek dituduhkeun di dieu nyaéta yén Yohanes, dulur misan Yesus, nya éta sora di padang gurun, anu geus dipralambangkeun ku Harun, lanceukna Musa, anu indit ka padang gurun papanggih jeung Musa supaya jadi sorana.
In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.
Dina mangsa tilu puluh taun saméméh pangurapan Kristus, jeung dina tilu puluh taun saméméh antikristus, aya hiji tanda jalan anu nandaan hiji “sora.” Pikeun Kristus, éta téh sora Yohanes anu ngagero di padang gurun. Dina taun 533 Justinian ngaluarkeun hiji dekret anu nandaan antikristus minangka nu ngabenerkeun para bid’ah jeung kapala garéja. Dekret Justinian téh nyaéta “sora” anu nyiapkeun pikeun “dekret” hukum Minggu dina Konsili Orléans dina taun 538.
General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.
Tentara Kores, sang Raja Agung, janten sora nu nandakeun yén panaklukan Babul ku Darius geus caket.
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:
“Kadatangan pasukan Kores di hareupeun témbok-témbok Babul téh pikeun urang Yahudi jadi tanda yén pangluput maranéhna tina pangbuangan geus ngadeukeutan. Leuwih ti saratus taun saméméh kalahiran Kores, ilham geus nyebut anjeunna ku ngaranna, sarta geus nyababkeun supaya dicatet pagawéan sajatina anu ku anjeunna bakal dipigawé dina ngarebut kota Babul kalawan teu kaémutan, sarta dina nyiapkeun jalan pikeun ngabébaskeun anak-anak pangbuangan. Ngaliwatan Yesaya geus diucapkeun ieu pangandika:”
“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.
“‘Kieu timbalan PANGERAN ka nu diurapan ku Mantenna, ka Koresy, anu ku Kami dicekel leungeun katuhuna, pikeun nalukkeun bangsa-bangsa di hareupeunna; … pikeun muka di hareupeunna panto-panto nu daunana dua; sarta panto-panto éta moal ditutup; Kami baris leumpang di hareupeun maneh, jeung nyieun lempeng tempat-tempat nu bengkok: Kami baris mecahkeun panto-panto tambaga, jeung motong nepi ka pegat palang-palang beusi: sarta Kami baris mikeun ka maneh banda-banda tina poek, jeung kabeungharan nu disumputkeun di tempat-tempat rusiah, sangkan maneh nyaho yén Kami, PANGERAN, anu nyaur maneh ku ngaran maneh, teh Allahna Israil.’ Yesaya 45:1–3.” Prophets and Kings, 551.
When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.
Nalika dipikawanoh yén aya dua saksi atawa dua tanda jalan ku jalan éta hiji “wanci ahir” anu sipatna nubuat diteguhkeun, mangka bisa ogé dipikawanoh yén salah sahiji tina dua tanda jalan éta ngawakilan hiji pangidéntifikasian, pangumuman, atawa pangéling-ngéling ngeunaan sajarah anu keur ngadeukeutan. Harun, Yohanes, Kores, jeung Yustinianus ngawakilan hiji tanda jalan anu miheulaan wanci ahir. Wanci ahir dina taun 1798 téh mangrupa panutup tina mangsa anu digambarkeun ti taun 1776 nepi ka taun 1798. Tanda jalan anu aya di tengah sajarah éta nya éta sora anu ngagero di padang gurun ngeunaan sajarah anu keur ngadeukeutan. Sajarah éta dimimitian ku hiji publikasi anu nampik pamaréntahan diktatorial boh ku raja boh ku paus, sarta dipungkas ku hiji publikasi anu ngawakilan watak saurang diktator. Publikasi anu aya di tengah ngawakilan “pangéling-ngéling” ngeunaan sajarah anu bakal datang, sarta éta pangéling-ngéling téh nya éta yén Konstitusi Amérika Sarikat bakal digulingkeun dina ahir éta sajarah.
That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.
Garis sajarah éta mimiti kajadian deui dina taun 1989, sarta éta réngsé dina hukum Minggu nalika peringatan ti padang gurun dua ratus taun saméméhna dina 1789 ditolak. Taun 1989 téh mangsa tungtung dina ahir ayat opat puluh, sarta éta sajajar jeung mangsa tungtung dina 1798. Taun 1989 sajajar jeung 1776, jeung hukum Minggu ngawakilan 1798. Di tengah sajarah nalika pangaruh tina unggal titingalian dilarapkeun nepi ka tuntas, sajarah anu dimimitian dina 11 Séptémber 2001, sarta nerus nepi ka peringatan taun 1789, kalaksanakeun, sarta Konstitusi dibatalkeun. Kudu aya hiji tanda jalan di tengahna, sabab Allah teu kungsi robah. Tanda jalan éta bakal ngawakilan hiji peringatan pikeun sajarah nubuat anu dimimitian dina hukum Minggu anu enggal datang.
1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.
Taun 1989 nandakeun mangsa ahir dina ayat kaopat puluh anu ngarah kana hukum Minggu dina ayat kaopat puluh hiji. Talatah panggeuing anu sumping sanggeus mangsa ahir, tapi saméméh hukum Minggu, nyaéta 11 Séptémber 2001. Éta ngélingan yén dina panutup éta mangsa sajarah, Cilaka katilu anu sumping dina 11 Séptémber 2001, sarta geuwat ditahan, bakal narajang deui minangka kajutan anu teu disangka-sangka, sarta rébuan kota bakal diruksak. Nalika karuksakan éta sumping, Iblis bakal ngamimitian pagawéanana anu ajaib, sarta éta pagawéan dimimitian dina hukum Minggu anu geura sumping.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Mugia umat Allah boga rasa kana karuksakan anu ngadagoan rébuan kota, anu ayeuna meh sapinuhna diserenkeun ka panyembahan brahala! Tapi loba di antara maranéhna anu sakuduna ngawartakeun bebeneran malah nuduh jeung ngahukum dulur-dulurna. Lamun kakawasaan Allah anu ngarobah datang kana pikiran, bakal aya parobahan anu écés. Jalma-jalma moal boga kacenderungan pikeun nyalahkeun jeung ngaruntuhkeun. Maranéhna moal nangtung dina hiji posisi anu ngahalangan cahaya supaya henteu ngagenclang ka dunya. Kacelaan maranéhna, tuduhan maranéhna, bakal eureun. Kakawasaan musuh keur ngahimpun diri pikeun perang. Pasulayan anu beurat aya di hareupeun urang. Rapatkeun barisan, dulur-dulur lalaki jeung awéwé, rapatkeun barisan. Pageuhkeun diri jeung Kristus. ‘Ulah maraneh ngomong, Hiji pakumpulan rahasia,... sarta ulah sieun kana kasieun maranehna, ulah geunjleung. Sucikeun PANGERAN semesta alam sorangan; sarta Mantenna kudu jadi kasieun aranjeun, jeung Mantenna kudu jadi kageunjleungan aranjeun. Jeung Mantenna bakal jadi tempat suci; tapi jadi batu panarajang jeung jadi cadas panghalang pikeun dua kulawarga Israil, jadi jebakan jeung jadi pangreujeung pikeun pangeusi Yerusalem. Jeung loba di antara maranehna bakal titajong, sarta murag, sarta remuk, sarta kabeungkeut, sarta katangkep.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Dunya teh ibarat hiji panggung sandiwara. Para palakuna, nyaéta para pangeusina, keur nyiapkeun diri pikeun ngalakonan bagianna dina drama agung anu pamungkas. Allah geus teu katenjo deui ku paningal maranéhna. Di antara balaréa umat manusa anu gedé, euweuh kasatuan, iwal lamun jalma-jalma ngahiji pikeun ngalaksanakeun tujuan-tujuan maranéhna anu mentingkeun diri sorangan. Allah keur nenjo. Mantenna bakal ngalaksanakeun tujuan-tujuan-Na ngeunaan para bawahan-Na anu barontak. Dunya ieu teu dipasrahkeun kana leungeun manusa, sanajan Allah keur ngidinan unsur-unsur kabingungan jeung kakacauan ngawasaan pikeun sawatara waktu. Aya hiji kakawasaan ti handap keur digawe pikeun ngabalukarkeun kajadian-kajadian agung anu pamungkas dina drama éta,—Iblis datang minangka Kristus, sarta ngalakonan sagala rupa panipuan kajahatan di antara jalma-jalma anu keur ngabeungkeut dirina babarengan dina paguyuban-paguyuban rusiah. Jalma-jalma anu pasrah kana kahayang pikeun nyieun pakumpulan keur ngalaksanakeun rencana-rencana musuh. Sabab bakal dituturkeun ku akibat.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Palanggaran geus méh ngahontal watesna. Kabingungan ngeusi sakuliah dunya, sarta hiji kasieun anu gedé baris geura datang ka umat manusa. Ahir geus caket pisan. Urang anu nyaho kana bebeneran kuduna keur nyiapkeun diri pikeun naon anu geura nimpah ka dunya minangka hiji kajadian anu matak reuwas kacida.” Review and Herald, September 10, 1903.
The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”
Pépéling anu dituduhkeun ku diwanohkeunana Konstitusi dina taun 1789, nyaéta pépéling malaikat katilu, anu mulang ka Kadesh anu kadua, nalika paneguhan meterai ka saratus opat puluh opat rébu mimiti lumangsung. Éta pépéling téh nyaéta pépéling sora kahiji dina Wahyu pasal dalapan welas, sarta dina mangsa éta lain ngan gedong-gedong badag di Kota New York anu rubuh, tapi hakekat Konstitusi éta sorangan ogé dirobah. Konstitusi éta ditulis sarta dumasar kana hukum Inggris, anu filsafat dasarna sacara basajan bisa dihartikeun kieu: “hiji jalma teu salah, nepi ka kabuktian salah.” Konstitusi éta ditulis kalawan tujuan pikeun nolak naon anu dipikawanoh minangka hukum Romawi, anu filsafat dasarna sacara basajan bisa dihartikeun kieu: “hiji jalma salah, nepi ka kabuktian teu salah.”
The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.
Panggeuing ti padang gurun dina taun 1789, anu dilambangkeun ku Konstitusi, ngalambangkeun panggeuing tanggal 11 Séptémber 2001, sarta lain waé gedong-gedong anu kaduruk nandaan sajarah éta ku hiji pangenapan literal, tapi diresmikeunana (disahkeunana) Patriot Act ogé ngalambangkeun éta panggeuing.
The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.
Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) diwanohkeun di Kongrés Amérika Sarikat teu lila sanggeus serangan téroris dina 11 Séptémber 2001. RUU éta diwanohkeun di House of Representatives dina 23 Oktober 2001, sarta di Sénat dina 24 Oktober 2001. Éta ditandatanganan jadi undang-undang ku Présidén George W. Bush dina 26 Oktober 2001. Patriot Act dimaksudkeun pikeun ngaronjatkeun kamampuhan pamaréntah dina nalungtik jeung nyegah kalakuan térorisme sarta ngalegaan kakawasaan panjagaan jeung panegakan hukum, sarta éta nolak prinsip dasar jeung asasi tina hukum Inggris anu netepkeun yén saurang jalma téh teu salah nepi ka kabuktian salah. Undang-undang ieu nepi ka kiwari kénéh dipaké ku kalangan élit di jero pamaréntahan pikeun nyingkahan prosés hukum anu saestuna, karusiahan pribadi, jeung pangadilan anu adil.
We will continue this study in our next article.
Urang baris neraskeun ieu pangajaran dina artikel urang salajengna.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Naon kaayaan urang dina mangsa anu pikangeueungeun jeung khidmat ieu? Aduh, kumaha kareueus keur ngadominasi dina garéja, kumaha kamunafikan, kumaha tipu daya, kumaha kanyaah kana pakéan, kana hal-hal anu remeh, jeung kana hiburan, kumaha kahayang pikeun jadi nu pangluhurna! Sadaya dosa ieu geus ngahalangan pikiran, nepi ka perkara-perkara anu langgeng henteu katarima. Naha urang moal nalungtik Kitab Suci, supaya urang terang di mana ayana urang dina sajarah dunya ieu? Naha urang moal jadi ngarti ngeunaan padamelan anu keur dilaksanakeun pikeun urang dina waktu ieu, jeung ngeunaan kalungguhan anu sakuduna dicepeng ku urang salaku jalma-jalma dosa bari padamelan panebusan ieu keur lumangsung? Lamun urang boga rasa paduli saeutik waé kana kasalametan jiwa urang, urang kudu ngayakeun robah anu nyata. Urang kudu neangan Gusti kalayan panobatan anu sajati; urang kudu, kalayan kanyeri batin anu jero, ngaku dosa-dosa urang, supaya eta bisa dipupus.
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Urang teu meunang deui cicing dina taneuh nu kapiwuruk. Urang keur gancang ngadeukeutan kana panutupan mangsa kasempetan urang. Mugi unggal jiwa naros ka dirina, Kumaha kaayaan abdi di payuneun Allah? Urang teu nyaho sabaraha geura ngaran urang bakal disaur ku biwir Kristus, sarta perkara urang diputuskeun salamina. Naon, oh naon, eusi putusan-putusan éta? Naha urang bakal diitung jeung jalma-jalma bener, atawa urang bakal diasupkeun kana golongan jalma-jalma jahat?”
“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.
“Hayu gareja gugah, sarta tobat tina murtad-murtadna di payuneun Allah. Hayu para pangreksa hudang, sarta ngagero tarompet kalawan sora anu pasti. Ieu hiji panggeuing anu tangtu anu kudu diproklamasikeun ku urang. Allah marentahkeun ka para abdi-Na, ‘Gorowok tarik-tarik, ulah nahan diri, angkatkeun sora maneh kawas tarompet, sarta tuduhkeun ka umat Kami palanggaranana, jeung ka kulawarga Yakub dosa-dosana.’ Perhatian umat kudu kahontal; iwal mun hal ieu bisa dipigawé, sagala ikhtiar téh sia-sia; sanajan hiji malaikat ti sawarga turun sarta nyarita ka maranéhna, kecap-kecapna moal méré mangpaat leuwih ti batan lamun manéhna nyarita kana ceuli pati anu tiis. Gareja kudu gugah kana lampah. Roh Allah moal kungsi sumping iwal lamun manehna nyiapkeun jalan. Kudu aya pamariksaan hate anu daria. Kudu aya doa anu sajiwa, tekun, sarta ku iman nangtut jangji-jangji Allah. Kudu aya, lain makéan awak ku lawon karung saperti dina jaman baheula, tapi panghinaan jiwa anu jero. Urang teu boga alesan anu pangheulana pisan pikeun muji diri jeung ngagungkeun diri. Urang kudu ngahumarkeun diri dina handapeun panangan Allah anu kawasa. Mantenna bakal nembongan pikeun ngalilipur jeung ngaberkahan jalma-jalma anu saéstuna neangan.”
“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.
“Pagawean téh aya di hareupeun urang; naha urang rék ngalaksanakeunana? Urang kudu digawé kalayan gancang, urang kudu terus maju kalayan ajeg. Urang kudu keur nyiapkeun diri pikeun poé gedé PANGERAN. Urang teu boga waktu pikeun dipiceun, teu boga waktu pikeun kalibet dina tujuan-tujuan nu mementingkeun diri sorangan. Dunya kudu dipapatahan. Naon anu keur urang lakukeun salaku jalma-jalma masing-masing pikeun mawa cahaya ka hareupeun batur? Allah geus maparin pagawean ka unggal jalma; unggal jelema boga bagian nu kudu dipigawé, jeung urang moal bisa ngalalaworakeun pagawean ieu iwal ku ngabahayakeun jiwa urang.”
“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.
“Eh dulur-dulur kuring, naha maranéh rék ngajadikeun Roh Suci susah, nepi ka Anjeunna undur? Naha maranéh rék nutupkeun Jurusalamet anu rahayu, lantaran maranéh can siap pikeun payuneun-Na? Naha maranéh rék ngantep jiwa-jiwa binasa tanpa pangaweruh kana bebeneran, lantaran maranéh teuing mikanyaah kana kanyamanan sorangan nepi ka teu daék nanggung beban anu ku Isa geus ditanggung pikeun maranéh? Hayu urang hudang tina saré. ‘Kudu waspada, kudu jaga; sabab lawan maranéh, nyaéta Iblis, ibarat singa ngagaur, ngider-ngider milarian saha anu bisa diteureuy ku manehna.’” Review and Herald, 22 Maret 1887.