Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Pangidéntifikasian Paulus kana Roma kapir minangka kakawasaan anu nahan kapausan supaya henteu naék kana kakawasaan dina taun 538, janten kasaksian anu ku William Miller dipikawanoh minangka anu netepkeun “anu sapopoe,” dina kitab Daniel, minangka ngawakilan paganisme. Raraga pamikiran William Miller didasarkeun kana dua kakawasaan anu ngadatangkeun karuksakan, nya éta paganisme teras dituturkeun ku papalisme. Kapanggihna anu pangpentingna ku Miller pikeun ngadukung raraga éta nya éta kasaksian Paulus dina 2 Tesalonika pasal dua, di mana Paulus nangtukeun yén panahan kana kapausan, anu dihasilkeun ku Roma kapir, bakal dipiceun, supaya “jalma dosa” ditempatkeun dina Bait Allah, bari némbongkeun dirina yén manéhna téh Allah.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Dina kitab Daniel, lambang “nu sapopoe” anu ngawakilan paganisme salawasna dituturkeun ku hiji lambang kapausan, boh lamun éta diwakilan minangka panarajang anu ngabalukarkeun kajorag, boh minangka kakotoran anu ngabalukarkeun kajorag. Sanajan kitu, dina pangéling Kristus ka urang Kristen ngeunaan pangepungan jeung karuksakan Yérusalém anu lumangsung salila tilu satengah taun ti 66 nepi ka 70 M, Kristus nyebut “kakotoran anu ngabalukarkeun kajorag, anu geus diucapkeun ku Daniel nabi” minangka tanda pikeun urang Kristen anu aya di Yérusalém sangkan geuwat ngungsi. Sajarah nétélakeun yén éta tanda lain lambang Roma kapausan, tapi Roma pagan. Eta tanda kudu dipikawanoh ku jalma-jalma satia, lamun maranéhna rék nyingkahan pangepungan jeung karuksakan. Naha “kakotoran anu ngabalukarkeun kajorag, anu geus diucapkeun ku Daniel nabi,” téh lambang Roma pagan, atawa Roma kapausan?
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 anything 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: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Ku sabab éta, lamun maranéh geus ningali kajijikan anu nyababkeun karuksakan, anu geus diucapkeun ku Daniél nabi, nangtung di tempat suci, (sing saha nu maca, kudu ngartos:) Harita sing saha anu aya di Yudéa, kudu kabur ka pagunungan: Sing saha anu aya di luhur hateup imah ulah turun pikeun nyokot naon-naon ti jero imahna: Kitu deui sing saha anu aya di sawah ulah balik deui pikeun nyokot pakeanana. Cilaka ka awéwé anu keur reuneuh, jeung ka anu keur nyusuan dina mangsa éta! Tapi neneda maranéh, supaya kaburna maranéh ulah kajadian dina usum tiris, jeung ulah dina poé Sabat: Sabab harita bakal aya kasangsaraan anu pohara gedéna, anu can kungsi aya ti mimiti dunya nepi ka ayeuna, moal, sarta moal aya deui salawasna. Jeung lamun poé-poé éta henteu dipondokkeun, moal aya hiji mahluk hirup ogé anu salamet: tapi ku sabab jalma-jalma pilihan, poé-poé éta bakal dipondokkeun. Mateus 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Nyi White masihan pamadegan ngeunaan kumaha ieu pangéling-ngéling ditepikeun dina sajarah karuksakan Yerusalem ti taun 66 nepi ka 70 M, sarta anjeunna netelakeun yén bandéra, atawa panji tentara Romawi, téh mangrupa tanda pikeun urang Kristen anu tacan aya di Yerusalem supaya ngungsi. Ku kituna, naha “kajijikeun anu mawa ka karuksakan, anu didawuhkeun ku Daniel nabi,” éta Roma kapir, atawa éta Roma papal, sakumaha Miller ngadegkeun kerangka pamikiranna?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Miller dipaparin pikeun ngartos duanana pamekaran Roma (kapir tuluy kauskuan), nanging anjeunna kapaksa ku sajarah anu anjeunna hirup di jerona pikeun nganggap duanana karajaan éta minangka hiji karajaan. Tangtu waé, éta memang hiji karajaan, nanging éta ogé ngawakilan dua karajaan anu silih susul. Ku paksaan sajarah nubuat taun 1798, Miller kudu ngadugikeun Roma utamana minangka hiji karajaan. Dina taun 1798, Miller percaya yén Kadatangan Kadua Kristus kira-kira dua puluh lima taun deui bakal kajadian. Anjeunna terang pisan yén Roma kauskuan parantos narima tatu anu matak paéh dina taun 1798. Pikeun Miller, teu aya deui karajaan-karajaan dunya anu bakal nuturkeun Roma kauskuan, margi Kristus parantos caket rék mulang.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
Dina sajarah tempat Miller aya, anjeunna ngartos yén arca dina Daniel pasal dua ngalambangkeun opat karajaan dunya, sabab éta anu disaksikeun ku Daniel.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
Jeung karajaan anu kaopat bakal kuat saperti beusi; sabab sakumaha beusi ngarempag jeung nalukkeun sagala rupa, jeung saperti beusi anu ngarempag sakabéh ieu, kitu éta bakal ngarempag jadi potongan-potongan jeung ngagebrus. Jeung ari anjeun ningali suku jeung ramo-ramona, sabagéan tina taneuh liat tukang periuk, jeung sabagéan tina beusi, karajaan éta bakal kabagi; tapi dina éta bakal aya sabagéan kakuatan beusi, ku sabab anjeun ningali beusi téh campur jeung taneuh liat anu baseuh. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller ngartos yén ngan aya opat karajaan, sarta karajaan kaopat jeung anu pamungkas téh nyaéta Roma, anu ku anjeunna dipikanyaho tina sajarah minangka Roma kapir nu dituturkeun ku Roma kapapaan. Karajaan kaopat, nurutkeun Miller, saluyu jeung pangandika Daniel, nyaéta “kabagi,” tapi pikeun Miller kabagian éta ngan ukur ngagambarkeun bédana antara aspék harfiah jeung rohani tina karajaan Roma. Anjeunna leres, tapi pamahamanna masih kawates.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller henteu ningali yén pamisahan antara Roma pagan jeung Roma kapapaan dumasar kana pamisahan anu ku Paulus dihudangkeun pikeun diidéntifikasi. Paulus (jeung Yohanes Pembaptis) ngaidéntifikasi yén dina mangsa waktos salib, anu literal kudu ngalih kana anu spiritual. Tanpa pamahaman éta, Miller kapaksa narima yén Roma dina dasarna mangrupa hiji karajaan anu miboga dua fase. Tangtu waé, anjeunna leres (najan kawates). Anjeunna teu tiasa ningali yén Roma spiritual dilambangkeun ku Babul literal, sabab Roma spiritual (kapapaan) ogé mangrupa Babul spiritual.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Babul sajati, salaku nu kahiji tina opat karajaan dina Daniel dua, ngalambangkeun karajaan nu kaopat, sabab nu kahiji salawasna ngalambangkeun nu panungtung. Roma kapir geus dilambangkeun ku Babul, tapi boh Roma kapir boh Babul ngalambangkeun Roma rohani (kapapaan). Ku sabab kitu, kapapaan téh mangrupa karajaan nu kalima, sarta éta diwakilan ku Babul. Ieu mangrupa alesan dasar naha Sister White ngabandingkeun panawanan Israil sajati di Babul salila tujuh puluh taun, jeung panawanan Israil rohani di Babul rohani salila sarébu dua ratus genep puluh taun.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Garéja Allah di bumi enya-enya aya dina kaayaan katangkep salila mangsa panjang panganiayaan anu teu kendat ieu, sakumaha ogé anak-anak Israil ditahan dina pangawulaan di Babul salila mangsa pembuangan.” Prophets and Kings, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Ku kituna, Miller teu manggihan masalah dina silih gentoskeun panggenepan-panggenepan nubuat anu leuwih husus ngaidéntifikasi Roma kapir jeung Roma kapausan. Urang baris masihan conto-contona salila pedaran ieu diteruskeun, tapi lamun urang ngartos yén dina panempoan Miller Roma kapir jeung Roma kapausan téh hiji karajaan, urang tiasa ngartos naha Miller teu manggihan kasusah nalika Yesus ngarujuk kana “abomination of desolation, spoken of by Daniel the prophet,” minangka panggenepan Roma kapir, bari tetep ngartos yén ungkara “abomination of desolation” dina kitab Daniel téh lambang Roma kapausan. Miller teu tiasa ningali tilu kakawasaan anu ngancurkeun, sarta ku alatan ieu raraga nubuatna jadi kawates, sanajan akurat.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Tapi kumaha urang kudu ngartos bédana dina kagenepan sajarah taun 66 M, nalika Roma kapir nempatkeun panji-panji maranéhna di buruan suci Bait Allah pikeun ngeusian ramalan Kristus? Naha “kakeueung pangancuran, anu diucapkeun ku nabi Daniel,” téh lambang Roma kapir atawa Roma kapapaan? Waleran kana kasulitan éta sabenerna cukup basajan lamun anjeun ngakuan aya tilu kakawasaan pangancur, lain dua. Urang kudu ngamimitian ku panarangan Sister White ngeunaan kagenepan ramalan Kristus ngeunaan karuksakan Yerusalem.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
Dina panyaliban Kristus ku urang Yahudi kaasup karuksakan Yerusalem. Getih anu dicurahkeun di Kalvari téh jadi beurat anu ngagurubagkeun maranéhna kana karuksakan pikeun dunya ieu jeung pikeun dunya nu bakal datang. Kitu deui bakal kajadian dina poé panungtungan anu agung, waktu pangadilan bakal tumiba kana jalma-jalma anu nampik kana kurnia Allah. Kristus, batu sandungan maranéhna, harita bakal nembongan ka maranéhna minangka gunung pamales. Kamulyaan rarayna, anu pikeun jalma-jalma bener téh kahirupan, bakal jadi seuneu anu ngaduruk pikeun jalma-jalma jahat. Ku sabab kanyaah anu ditampik, kurnia anu dihina, nu dosa bakal dibinasakeun.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Ku rupa-rupa ilustrasi jeung pangéling-ngéling anu diucapkeun sababaraha kali, Yesus némbongkeun naon akibatna ka urang Yahudi lantaran maranéhna nampik Putra Allah. Dina kecap-kecap ieu Anjeunna keur nyarita ka sakumna jalma dina unggal jaman anu nolak narima Anjeunna minangka Jurusalamet maranéhna. Unggal pangéling téh pikeun maranéhna. Bait Allah anu dinajiskeun, anak anu durhaka, para panggarap kebon anggur anu palsu, para tukang ngawangun anu ngahina, miboga padananna dina pangalaman unggal jelema dosa. Iwal lamun manéhna tobat, hukuman anu dipra-lambangkeun ku éta sagala bakal jadi bagian manéhna.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Nalika Paulus ngaidéntifikasi peralihan tina anu literal kana anu rohani, anjeunna nétélakeun yén éta kajadian dina mangsa salib, sarta kedah diperhatikeun yén karuksakan Yerusalem aya patalina langsung jeung salib. Karuksakan Yerusalem literal, anu mimitina dilaksanakeun ku Babul literal, dipungkas pikeun panungtungan kalina ku Roma literal, sabab Isa salawasna ngagambarkeun ahir ku awal. Injak-injakan ka handap kana tempat suci jeung bala, anu dimimitian ku kakawasaan kapir Babul, dipungkas ku kakawasaan kapir Roma.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Panindes rohani ka Yerusalem rohani parantos dilaksanakeun ku Roma kapausan, sarta duanana mangsa panindesan éta (harfiah jeung rohani) ngalambangkeun panindesan umat Allah ku kakawasaan katilu anu nyababkeun karuksakan, anu dina konteks Roma disebut Roma modern.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Aya tilu kakawasaan nu ngadatangkeun kalulumpatan, anu masing-masing nganiaya umat Allah. Naga, lambang kapaganan, diteruskeun ku sato galak ti laut, lambang Katolikisme, sarta saterusna ku sato galak ti bumi, lambang Amérika Sarikat (nabi palsu). Kapaganan digambarkeun ku rupa-rupa kakawasaan kapir anu nindes Israil sacara lahiriah. Papalisme tuluy nindes Israil rohani salila sarebu dua ratus genep puluh taun, ti 538 nepi ka 1798. Pasatuan tilu rupa tina naga, sato galak, jeung nabi palsu téh nyaéta Roma modéren, sarta éta ogé nindes umat Allah dina mangsa “jam” krisis hukum Minggu. Tilu kakawasaan anu ngadatangkeun kalulumpatan, nyaéta naga, sato galak, jeung nabi palsu, ogé digambarkeun minangka Roma kapir, Roma kapausan, jeung Roma modéren.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
Numutkeun Wahyu tujuh belas, kapir téh opat raja anu kahiji; raja anu kalima nyaéta kapausan, sarta raja anu kagenep, katujuh, jeung kadalapan nyaéta pasatuan tilu rupa Roma modéren.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Sarta aya tujuh raja: lima geus ragrag, jeung hiji keur aya, jeung nu saurang deui can datang; sarta lamun manéhna datang, manéhna kudu tetep sakeudeung. Jeung sato galak anu baheula aya, tapi ayeuna teu aya, nya éta manéhna nu ka dalapan, sarta asalna ti antara nu tujuh, sarta lebet kana kabinasaan. Wahyu 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
Numutkeun Daniel pasal dua, paganisme téh ngawengku sakabéh opat karajaan, ti Babul literal nepi ka Roma literal. Babul rohani nyaéta kapausan (sirah emas), sarta persatuan tilu rangkep antara naga, sato galak, jeung nabi palsu (Roma modéren), dilambangkeun ku persatuan tilu rangkep Madi-Pérsia rohani, Yunani rohani, jeung Roma rohani (anu tatu maotna geus cageur).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Nalika Yesus nyebutkeun “kajijikeun nu matak cilaka, anu diucapkeun ku Daniel nabi,” Anjeunna keur nandakeun hiji “tanda” nu tangtu anu kudu dipikawanoh ku urang Kristen dina masing-masing tina tilu Roma. Roma kapir, Roma kapausan, jeung Roma modéren, sadayana nganiaya umat Allah. Panganiayaan éta sacara profétis digambarkeun minangka nginjak-injak tempat suci jeung pasukan. Yesus maparin hiji pangéling-ngéling ngeunaan deukeutna éta panganiayaan pikeun masing-masing tina tilu mangsa panganiayaan éta. Nalika “tanda” kakawasaan Roma ditempatkeun di jero tempat suci, mangsa pikeun ngungsi ti Yerusalem geus datang. Yesus henteu ngagunakeun ungkara Daniel ngeunaan “kajijikeun nu matak cilaka” minangka lambang tina hiji kakawasaan dunya, tapi minangka lambang tina tanda anu kudu dipikawanoh ku urang Kristen.
“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. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
Yesus ngémbarkeun ka para murid anu ngupingkeun ngeunaan hukuman-hukuman anu baris tumiba kana Israél anu murtad, jeung hususna ngeunaan pambalasan anu adil anu bakal nimpah maranéhna ku sabab nampik jeung nyalibkeun Al-Masih. Tanda-tanda anu teu bisa disangkal bakal miheulaan puncak kajadian anu pikasieuneun éta. Waktu anu matak sieun éta bakal datang ngadadak jeung gancang. Jeung Jurusalamet ngingetkeun para pangiring-Na: “Ku sabab kitu, lamun maranéh aringali kajijikeun kaluluguan, sakumaha anu geus diucapkeun ku nabi Daniel, nangtung di tempat suci, (anu maca, sing ngarti:) mangka sing maranéhanana anu aya di Yudea ngungsi ka gunung-gunung.” Mateus 24:15, 16; Lukas 21:20, 21. Lamun panji-panji Romawi anu pinuh ku brahala dipasang di tanah suci, anu ngalegaan sababaraha furlong di luar témbok kota, mangka para pangiring Kristus kudu neangan kasalametan ku jalan ngungsi. Lamun tanda pangéling éta geus katempo, jalma-jalma anu hayang salamet ulah nepi ka reureuh. Di sakuliah tanah Yudea, kitu deui di Yerusalem sorangan, isyarat pikeun ngungsi kudu langsung diturut. Jalma anu kabeneran keur aya di luhur hateup imah ulah turun ka jero imahna, sanajan pikeun nyalametkeun banda-banda anu pangajénna. Jalma-jalma anu keur digawé di kebon atawa di kebon anggur ulah nyokot waktu pikeun balik nyokot jubah luar anu ditunda waktu maranéhna keur banting tulang dina panasna poé. Maranéhna teu meunang ragu sanajan sakedapan, supaya ulah kasangkut dina karuksakan umum éta.” The Great Controversy, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
Dina éta petikan, Sister White nandakeun “abomination of desolation” minangka hiji “tanda anu teu bisa disalahhartikeun,” anu digambarkeun ku “panji-panji brahala urang Rum,” anu ku maranéhna dipasangkeun “di tanah suci” tempat pangsucian. Isa henteu ngagunakeun “abomination of desolation” pikeun ngagambarkeun salah sahiji kakawasaan Rum kapir atawa Rum kapapaan, tapi minangka hiji “tanda.” Nalika “tanda” éta dipasang di tanah suci Bait Allah, jalma-jalma Kristen kudu ngungsi ti Yerusalem “sangkan maranéhna ulah kabawa kana karuksakan umum.” Sister White salajengna, engké dina petikan anu sarua, ogé nandakeun yén nubuat Kristus anu nandakeun karuksakan éta miboga leuwih ti hiji panggenapan.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Nubuat Jurusalamet ngeunaan datangna panghukuman ka Yerusalem bakal meunang hiji deui panggenapan, anu karuksakan anu pikasieuneun éta ngan saukur kalangkang samar tina éta. Dina nasib kota pilihan téh urang bisa nenjo hukuman ahir hiji dunya anu geus nampik kana welas asih Allah sarta nginjeum-injeum hukum-Na. Poék pisan catetan kasangsaraan manusa anu geus kasaksian ku bumi salila mangabad-abad kalakuan dosa. Hate jadi nyeri, jeung pikiran jadi lemah lamun ngareungeu-ngareungeu kana éta hal. Pikasieuneun pisan balukar tina nampik kakawasaan Sawarga. Tapi aya hiji adegan anu leuwih poék deui anu dipintonkeun dina panyingkepan perkara mangsa nu bakal datang. Catetan jaman baheula,—runtuyan panjang kaributan, pasalia paham, jeung révolusi, ‘perangna soldadu … jeung sora campur aduk, jeung pakean anu kagulingkeun dina getih’ (Yesaya 9:5),—naon ari éta, lamun dibandingkeun jeung kagerieun poe éta waktu Roh Allah anu nahan bakal ditarik sakabéhna tina jalma-jalma jahat, henteu deui nahan luapan hawa napsu manusa jeung amarah Setan! Harita dunya bakal nenjo, leuwih ti batan kantos saméméhna, balukar tina pamaréntahan Setan.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Tapi dina poé éta, saperti dina mangsa ruksakna Yerusalem, umat Allah bakal disalametkeun, unggal anu kapanggih katulis di antara anu hirup. Yesaya 4:3. Kristus parantos ngadawuh yén Anjeunna bakal sumping pikeun kadua kalina pikeun ngumpulkeun jalma-jalma-Na anu satia ka diri-Na sorangan: ‘Mangka sakumna kaom di bumi bakal ngungun, sarta maranéhna bakal ningali Putra Manusa sumping dina mega-mega langit kalayan kakawasaan jeung kamulyaan anu agung. Jeung Anjeunna bakal ngutus malaikat-malaikat-Na kalayan sora tarompét anu tarik, sarta maranéhna bakal ngumpulkeun umat pilihan-Na ti opat jurusan angin, ti tungtung langit nu hiji nepi ka tungtungna nu séjén.’ Mateus 24:30, 31. Mangka jalma-jalma anu henteu nurut kana Injil bakal dibinasakeun ku napas sungut-Na sarta dimusnahkeun ku cahaya kamulyaan kadatangan-Na. 2 Tesalonika 2:8. Saperti Israil baheula, jalma-jalma jahat ngancurkeun dirina sorangan; maranéhna ragrag ku kajahatanana. Ku hirup dina dosa, maranéhna parantos nempatkeun dirina jadi kacida teu sajalanana jeung Allah, tabiatna parantos jadi kacida diruksak ku kajahatan, nepi ka panyataan kamulyaan-Na téh pikeun maranéhna jadi seuneu anu ngahakan.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Sing waspada sakur jalma sangkan maranéhna ulah ngalalaworakeun palajaran anu ditepikeun ka maranéhna dina kecap-kecap Kristus. Sakumaha Anjeunna ngingetan murid-murid-Na ngeunaan karuksakan Yerusalem, bari maparin tanda ngeunaan karuntuhan anu geus deukeut, supaya maranéhna bisa nyalametkeun diri; kitu deui Anjeunna geus ngingetan dunya ngeunaan poé karuksakan pamungkas sarta geus maparin tanda-tanda ngeunaan deukeutna éta kajadian, supaya sakur anu daék bisa ngungsi tina murka anu bakal datang. Yesus ngadawuh: ‘Sareng bakal aya tanda-tanda dina panonpoé, jeung dina bulan, jeung dina béntang-béntang; sarta di bumi bakal aya kasusah bangsa-bangsa.’ Lukas 21:25; Mateus 24:29; Markus 13:24–26; Wahyu 6:12–17. Jalma-jalma anu ningali ieu tanda-tanda anu miheulaan datangna Anjeunna kudu ‘nyaho yén éta geus deukeut, geus aya di hareupeun panto.’ Mateus 24:33. ‘Ku sabab éta, jaga-jaga maraneh,’ kitu kecap pangwawadian-Na. Markus 13:35. Jalma-jalma anu merhatikeun pangéling éta moal ditinggalkeun dina poék, nepi ka poé éta ngadadak nyorang maranéhna tanpa disangka-sangka. Tapi pikeun maranéhna anu teu daék jaga-jaga, ‘poé Gusti datangna kawas maling peuting.’ 1 Tesalonika 5:2–5.” The Great Controversy, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Nalika Sister White nyerat kecap-kecap ieu, masih aya hiji kagenepan karuksakan Yerusalem anu bakal kajadian dina mangsa nu bakal datang. Pangadilan pambalesan anu dilaksanakeun ngalawan Roma modéren (naga, sato galak, jeung nabi palsu), dina ahir dunya, ngawakilan ragragna panungtungan Babul rohani; tapi Babul rohani (kapapaan) geus kungsi ragrag sakali dina taun 1798. Karuksakan Yerusalem ngawakilan pangadilan pambalesan Allah ka hiji gareja anu murtad.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Karuksakan Yerusalem dina tilu satengah taun ti taun 66 M nepi ka 70 M ngalambangkeun karuksakan ku pangadilan pamalesan Allah dina ahir dunya anu ditibankeun ka Roma modéren (naga, sato galak, jeung nabi palsu). Pengepungan jeung karuksakan Yerusalem, anu dilaksanakeun ku paganisme ti taun 66 M nepi ka 70 M, lumangsung pas tilu satengah taun.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Pangepungan jeung karuksakan Yerusalem rohani anu dilaksanakeun ku kapapaan lumangsung salila tilu satengah taun nubuat, ti 538 nepi ka 1798. Dua ilustrasi éta ngalambangkeun pangepungan jeung karuksakan Yerusalem dina “jam” krisis hukum Minggu anu disababkeun ku Roma modéren. Nu pamungkas tina tilu karuksakan Yerusalem dibalikkeun, sakumaha digambarkeun dina kitab Daniel.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Kitab Daniel dimimitian ku Babilon ngarebut sarta ngancurkeun Yerusalem, sarta ditungtungan ku karuksakan Babilon jeung kameunangan Yerusalem. Dina unggal tilu peperangan éta, aya tanda anu dipasihkeun ka urang Kristen pikeun ngingetkeun maranéhna supaya ngungsi tina perang anu bakal datang. Dina taun 66 M, éta kajadian nalika pasukan Roma kapir nancebkeun standar-standarna (bandéra perang maranéhna) dina taneuh suci tempat suci. Dina taun 538, éta kajadian nalika “jalma dosa” diungkabkeun, linggih dina Bait Allah (garéja Kristen), bari némbongkeun dirina yén manéhna téh Allah, nalika manéhna netepkeun hukum Minggu dina Konsili Orléans dina taun éta. Pangmaksaan pangreureuhan Minggu téh anu ku kapausan diidentipikasikeun minangka bukti kakawasaan maranéhna luhur kana dunya Kristen, sabab maranéhna ngedalkeun (kalawan leres) yén euweuh dasar pikeun ibadah Minggu dina Firman Allah, sarta kanyataan yén maranéhna anu netepkeun Minggu minangka poé ibadah dina agama Kristen mangrupa bukti yén kakawasaan tradisi jeung kabiasaan kapir maranéhna leuwih luhur batan Alkitab.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Dina taun 538, urang Kristen kudu misah ti garéja Roma, lain ngan saukur lantaran éta lain garéja Kristen anu sajati, tapi ogé ku sabab tanda kakawasaan kapapaan geus ditempatkeun dina pakarangan suci garéja Allah. Sadérék White nangtukeun prosés pamisahan dina sajarah éta, anu ngamimitian mangsa nalika garéja Allah ngungsi ka padang gurun salila sarébu dua ratus genep puluh taun.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Tapi teu aya persatuan antara Pangeran caang jeung pangeran poék, sarta moal aya persatuan antara para pangikut maranéhna. Nalika urang Kristen sapuk ngahiji jeung jalma-jalma anu ngan satengah tobat tina kapir, maranéhna ngaléngkah kana hiji jalan anu ngarah beuki jauh ti bebeneran. Sétan bungah kacida lantaran manéhna hasil nipu sajumlah anu kacida lobana tina para pangikut Kristus. Tuluy manéhna ngagunakeun kakawasaanana leuwih pinuh ka maranéhna, sarta ngagerakkeun maranéhna supaya nganiaya jalma-jalma anu tetep satia ka Allah. Teu aya anu ngartos sakitu hadéna kumaha cara ngalawan iman Kristen anu sajati salian ti jalma-jalma anu kungsi jadi pangbélana; jeung ieu urang Kristen murtad, ngahiji jeung rerencangan maranéhna anu satengah kapir, ngarahkeun peperangan maranéhna ngalawan ciri-ciri panghakikina tina doktrin-doktrin Kristus.”
“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.
“Diperyogikeun hiji perjuangan anu kacida beuratna pikeun jalma-jalma anu rék satia sangkan tetep pageuh nangtung ngalawan tipu daya jeung kakajian anu hina, anu disamunikeun ku jubah kaimaman sarta diasupkeun ka jero garéja. Alkitab henteu ditarima minangka patokan iman. Doktrin kabébasan agama disebut bid’ah, sarta jalma-jalma anu ngadukungna dipikangéwa tur dikucilkeun.
“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.
“Sanggeus lumangsung konflik anu panjang tur berat, saeutik jalma-jalma anu satia mutuskeun pikeun ngabubarkeun sakabéh pakaitna jeung garéja anu murtad lamun éta garéja tetep nampik pikeun ngabébaskeun dirina tina kasalahan jeung panyembahan brahala. Maranéhna ningali yén pisah téh hiji kabutuhan anu mutlak lamun maranéhna rek nurut kana pangandika Allah. Maranéhna henteu wani ngantep kasalahan-kasalahan anu matak binasa pikeun jiwana sorangan, sarta méré conto anu bakal ngabahayakeun iman barudakna jeung turunan-turunanana. Pikeun ngajaga katengtreman jeung kasatuan maranéhna daék nyieun sagala rupa pangorbanan anu saluyu jeung kasatiaan ka Allah; tapi maranéhna ngarasa yén sanajan katengtreman ogé bakal kabayar kalawan mahal teuing lamun kudu ngorbankeun prinsip. Lamun kasatuan ngan bisa kahontal ku jalan ngompromikeun bebeneran jeung kaadilan, mangka sing aya bédana, malah perang ogé.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Urang baris neraskeun ieu pamikiran dina artikel salajengna.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Kalanggengan manjang di hareupeun urang. Gorden téh geus rék disingkabkeun. Urang anu nyekel kalungguhan anu khidmat tur pinuh ku tanggung jawab ieu, naon anu keur urang lakukeun, naon anu keur urang pikirkeun, nepi ka urang nanceb pageuh kana kanyaah egois urang kana kanyamanan, bari jiwa-jiwa keur binasa di sabudeureun urang? Naha haté urang geus jadi taya rarasaan pisan? Naha urang teu bisa ngarasa atawa ngarti yén urang boga hiji pagawean anu kudu dipigawé pikeun kasalametan batur? Dulur-dulur, naha aranjeun kaasup golongan anu mibanda panon tapi teu ningali, sarta mibanda ceuli tapi teu ngadangu? Naha sia-sia Allah parantos maparin ka aranjeun pangaweruh ngeunaan pangersa-Na? Naha sia-sia Mantenna parantos ngintunkeun pangéling-pangéling ka aranjeun, pangéling sanggeus pangéling? Naha aranjeun percaya kana pernyataan-pernyataan bebeneran langgeng ngeunaan naon anu geus rék tumiba ka bumi, naha aranjeun percaya yén hukuman-hukuman Allah keur ngagantung di luhur umat manusa, sarta naha aranjeun masih kénéh bisa cicing anteng, males, teu paduli, resep kana kasenangan?”
“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. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“Ayeuna lain waktuna ayeuna pikeun umat Allah ngabeungkeut kanyaah maranéhna atawa ngumpulkeun harta banda maranéhna di dunya. Waktuna geus moal lila deui, nalika, saperti murid-murid baheula, urang bakal kapaksa neangan panyalindungan di tempat-tempat nu taringgul jeung nyorangan. Sakumaha pengepungan Yerusalem ku balad Romawi jadi tanda pikeun kaburna urang Kristen Yudea, kitu deui panguasaan ku bangsa urang dina dekrit anu maksa Sabat kapapaan bakal jadi pangéling pikeun urang. Dina mangsa éta bakal jadi waktuna ninggalkeun kota-kota gedé, minangka persiapan pikeun ninggalkeun kota-kota leutik guna cicing di padumukan nu nyumput di tempat-tempat nu sepi di antara pagunungan. Jeung ayeuna, tibatan néangan tempat cicing anu mahal di dieu, urang sakuduna keur nyiapkeun diri pikeun pindah ka nagri anu leuwih hadé, nya éta nagri sawarga. Tibatan ngagunakeun harta urang pikeun nyugemakeun diri sorangan, urang sakuduna diajar ngahémat. Unggal talénta anu dipaparin injeuman ku Allah kudu dipaké pikeun kamulyaan-Na ku cara maparin pangéling ka dunya. Allah miboga hiji pagawean pikeun batur sapagawean-Na pikeun dipigawé di kota-kota. Misi-misi urang kudu dipiara; misi-misi anyar kudu dibuka. Pikeun neraskeun ieu pagawean kalayan hasil, diperlukeun waragad anu teu saeutik. Imah-imah ibadah diperlukeun, tempat jalma-jalma bisa diajak ngadéngé bebeneran pikeun jaman ieu. Pikeun tujuan ieu pisan, Allah parantos ngamanahkeun modal ka para pangurus-Na. Ulah ngabeungkeut harta banda aranjeun dina usaha-usaha dunya, nepi ka ieu pagawean kahalangan. Candak sarana aranjeun ka tempat anu bisa ku aranjeun dikokolakeun pikeun mangpaat karya Allah. Kirimkeun harta banda aranjeun miheulaan aranjeun ka sawarga.” Testimonies, volume 5, 464.