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

Urang keur nyanghareupan kasaluyuan antara gerakan malaikat kahiji jeung katilu, supaya leuwih ngartos naon anu sacara simbolis dilambangkeun ku nambahanana pangaweruh nalika éta dibuka segelna dina mangsa ahir. Urang keur narékahan pikeun némbongkeun yén éta ngalambangkeun paningkatan bebeneran anu ahirna ngahontal puncakna dina hujan ahir, nyaéta amanat Ceurik Tengah Peuting. Salaku hiji lambang, “nambahanana pangaweruh” asalna tina kitab Daniel, sarta di dinya éta diidentipikasikeun minangka pangaweruh nubuat anu nguji sarta ngahasilkeun dua golongan panyembah.

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

Sarta anjeunna nimbalan, “Maneh geura indit, Daniel, sabab ieu pangandika geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, jeung diuji; tapi anu jahat bakal terus ngalakukeun kajahatan; jeung taya saurang ogé ti antara anu jahat anu bakal ngarti; ari anu wijaksana bakal ngarti.” Daniel 12:9, 10.

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

Dina taun 1989 hiji “nambahan pangaweruh” dibuka segelna, anu ahirna baris némbongkeun dua golongan nu nyembah. Dua golongan éta digambarkeun dina kontéks kumaha maranéhna patalina jeung amanat hujan ahir. Nu jahat henteu ngakuan atawa narima hujan ahir, ari nu wijaksana mah enya. Ku kituna nu jahat henteu ningali iraha hujan ahir mimiti turun, padahal éta mimiti turun nalika bangsa-bangsa ambek dina tanggal 11 Séptémber 2001. Urang geus nyanghareupan kapamingpinan Adventisme Laodikea sakumaha dilambangkeun dina Yehezkiel pasal dalapan jeung salapan, kitu deui dina Yesaya pasal dua puluh dalapan. Dina Yesaya, “jalma-jalma nu nyindir” ngajadikeun “bohong” jadi “panyalindungan” maranéhna sarta “nyumputkeun” diri maranéhna “handapeun kapalsuan.”

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

Ku sabab kitu, dangukeun pangandika PANGERAN, he lalaki-lalaki nu ngahinakeun, anu ngawasa umat ieu anu aya di Yerusalem. Sabab maraneh geus ngucap, “Kami geus nyieun perjangjian jeung pati, jeung jeung naraka kami geus sapuk; lamun pecut nu ngalimpas kawas caah ngaliwatan, éta moal nepi ka kami; sabab kami geus ngajadikeun kabohongan jadi pangungsian kami, jeung dina kapalsuan kami geus nyumputkeun diri.” Yesaya 28:14, 15.

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

Jelema baheula Yerusalem dina poé-poé panungtungan gagal dina ujian ngeunaan “pangreureuhan jeung panyegeran” anu diwakilan ku métodologi “garis kana garis,” anu ngamungkinkeun jalma wijaksana pikeun ngakuan hujan panungtungan dina poé-poé panungtungan, ngaliwatan gambaran sajarah ngeunaan hujan panungtungan dina sajarah Millerite. Ciri nubuat tina “jelema-jelema anu nyindir” anu ditekenkeun ku Yesaya dina éta petikan nyaéta bohong jeung kapalsuan anu ku maranéhna dijadikeun panyumputan sarta pangungsian. Ku sabab éta, patalina jeung ujian ngeunaan pesen hujan panungtungan (pangreureuhan jeung panyegeran anu maranéhna henteu daék dangukeun), jalma-jalma baheula Yerusalem geus narima hiji kabohongan.

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

Pesen hujan ahir teh datang dibarengan ku hiji paséa pamadegan, sakumaha digambarkeun dina Habakuk pasal dua, nalika pangjaga di dinya nanya ka Allah naon anu kudu dijawab ku anjeunna dina “paséa pamadegan” sajarahna, sabab kecap “reproved” dina ayat kahiji pasal dua hartina “dipadungdengkeun jeung”.

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

Abdi baris nangtung dina tempat pangjagaan kuring, sarta nempatkeun diri dina munara, jeung ngawaskeun pikeun ningali naon anu bakal didawuhkeun ku Anjeunna ka kuring, sarta naon anu baris ku kuring diwaler waktu kuring ditegor. Habakuk 2:1.

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

Anu wijaksana dina mangsa paséa ngeunaan hujan ahir, nampilkeun bebeneran-bebeneran anu dilambangkeun minangka permata-permata Miller, anu ogé mangrupa bebeneran-bebeneran dasar anu dipikawanoh, diteguhkeun, jeung dipidangkeun ku kaum Millerit. Bebeneran-bebeneran éta dilambangkeun minangka Kristus, Gunung Batu anu langgeng.

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

“Sing saha anu ngadeg minangka pangawal Allah dina témbok Sion teh kudu jalma-jalma anu sanggup ningali bahaya saméméh datang ka umat,—jalma-jalma anu bisa ngabédakeun antara bebeneran jeung kasalahan, kaadilan jeung kateuadilan.

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

“Pangingetna geus datang: Ulah dugi aya naon waé nu diasupkeun anu bakal ngaganggu dasar iman anu ku urang geus diwangun ti saprak eta amanat datang dina taun 1842, 1843, jeung 1844. Kuring aya dina ieu amanat, jeung ti harita nepi ka ayeuna kuring geus nangtung di payuneun dunya, satia ka caang anu geus dipaparinkeun ku Allah ka urang. Kami henteu boga maksud miceun suku kami tina papan dasar tempat eta disimpen, nalika ti poé ka poé kami neangan ka Pangeran ku doa anu sungguh-sungguh, neangan caang. Naha maraneh nyangka yén kuring bisa ninggalkeun caang anu geus dipaparinkeun ku Allah ka kuring? Eta kudu jadi sapertos Gunung Batu Salawasna. Eta geus nungtun kuring ti saprak eta dipaparinkeun.” Review and Herald, 14 April 1903.

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

Para lalaki baheula nampilkeun hiji pesen hujan ahir palsu anu ku Yesaya digambarkeun minangka hiji “bohong” jeung kasalahan. Dina Yeheskiel pasal dalapan, sajarahna nandakeun iraha para lalaki baheula di Yerusalem keur nyembah panonpoé, sarta maranéhna dipaliré sabalikna ti jalma-jalma anu narima meterai Allah dina pasal salajengna. Kajahatan anu katilu (generasi), ngalambangkeun hiji pesen hujan ahir palsu, sakumaha digambarkeun ku “ceurik keur Tammuz.” Dina generasi katilu Adventisme, anu dimimitian dina taun 1919, hiji “bohong” diasupkeun patalina jeung Injil palsu anu dipidangkeun sacara umum ku W. W. Prescott dina Konperénsi Alkitab taun 1919. Éta “bohong” téh mangrupa poko husus tina generasi katilu, sarta éta “bohong” téh jadi dasar palsu tina pesen hujan ahir palsu, anu dilambangkeun ku “ceurik keur Tammuz.”

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

Penting pisan pikeun nyéépkeun waktos pikeun nangtukeun sacara cermat “kabohongan” dina nubuat, sabab “kabohongan” éta mangrupikeun alesan utama kunaon Adventisme Laodikia teu tiasa ningali paningkatan pangaweruh dina taun 1989. “Kabohongan” éta nyaéta yén “the daily” dina kitab Daniel ngalambangkeun palayanan Kristus di tempat suci. Nerapkeun “the daily” sacara nubuat minangka palayanan Kristus di tempat suci téh mangrupa panerapan nubuat anu palsu jeung henteu leres, tapi “kabohongan” éta henteu ngan saukur nangtukeun yén idéntifikasi “the daily” salaku simbol nubuat téh palsu, tapi ogé ngalambangkeun hiji “kabohongan” anu ngaku yén Sister White satuju kana panerapan anu palsu éta, teras ngagunakeun kapalsuan éta pikeun netepkeun panerapan anu teu leres éta minangka bebeneran anu geus mapan.

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

Pamahaman anu leres ngeunaan genep ayat panungtungan dina Daniel pasal sabelas geus ditipikeun ku ayat tilu puluh nepi ka tilu puluh genep, sarta nalika Sister White ngaidentipikasi kacumponan lengkep Daniel pasal sabelas, anjeunna nyatakeun yén “kajadian-kajadian anu sarupa jeung anu digambarkeun” dina ayat tilu puluh nepi ka tilu puluh genep “bakal diulang.”

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

Ngagunakeun harti palsu ngeunaan “the daily” ngahasilkeun struktur sajarah anu palsu. Sajarah anu digambarkeun dina Daniel pasal sabelas, ayat tilu puluh nepi ka tilu puluh genep, ngawengku dipiceunna “the daily.” “The daily” téh boh nurutkeun pamakéan Millerite, boh nurutkeun pamakéan Prescott jeung Daniells. Gumantung kana pamakéan mana anu dipilih, bakal kabentuk dua struktur sajarah anu béda.

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

Jeung pasukan-pasukan bakal nangtung di pihakna, sarta maranéhna bakal ngotorkeun Bait Suci kakuatan, sarta bakal miceun kurban sapopoé, sarta maranéhna bakal nempatkeun kakajian anu nyababkeun karuksakan. Daniel 11:31.

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

Numutkeun ilham, sajarah nubuat anu digambarkeun dina ayat ieu, sarta ngawengku ayat katilu puluh, jeung ayat-ayat katilu puluh dua nepi ka katilu puluh genep, baris diulang deui dina ayat-ayat kaopat puluh nepi ka kaopat puluh lima tina Daniel sabelas.

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

“Nubuat dina pasal kasabelas tina kitab Daniel geus ampir ngahontal kacumponan anu lengkep. Loba bagian sajarah anu geus lumangsung dina kacumponan nubuat ieu bakal diulang deui. Dina ayat katilu puluh disebutkeun hiji kakawasaan anu ‘bakal sedih pisan, [Daniel 11:30–36 dikutip.]’

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

“Adegan-adegan anu sarupa jeung anu diterangkeun dina kecap-kecap ieu baris kajadian.” Manuscript Releases, number 13, 394.

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

Ayat tempat urang manggihan “the daily,” nyaéta ayat tilu puluh hiji.

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

Jeung pasukan-pasukan bakal nangtung di pihakna, tuluy maranéhna bakal ngotoran tempat suci kakuatan, sarta bakal nyabut kurban sapopoe, jeung maranéhna bakal nempatkeun kajijikeun anu nyababkeun karuksakan anu nyésakeun sepi. Daniel 11:31.

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

“Panangan-panangan” dina ayat éta nangtung “di pihakna.” “Panangan-panangan” téh hiji kakawasaan, sakumaha ogé anu ku maranéhna “ditangtungan.” Dina ayat éta, nya éta “panangan-panangan” anu “nangtung di pihakna,” jeung “panangan-panangan” anu “nganajiskeun tempat suci kakuatan,” sarta “panangan-panangan” anu “nyabut anu sapopoe,” jeung nya éta ogé “panangan-panangan” anu “nempatkeun kajijikan anu ngadatangkeun karuksakan.” Dina Wahyu pasal tilu welas, naga éta, nya éta Rum kapir, mikeun tilu hal ka kapapaan.

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

Jeung éta sato galak anu ku Kami katingali téh sarupa jeung macan tutul, suku-sukuna kawas suku biruang, sarta sungutna kawas sungut singa; jeung naga mikeun ka manéhna kakawasaanana, tahta-na, jeung kawenangan anu gedé. Wahyu 13:2.

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

Sato galak nu siga maung tutul ku Sadérék White diidentipikasi minangka kapausan, sarta dina pasal dua welas Sadérék White netelakeun yén naga téh nyaéta duanana, nyaéta Iblis, jeung ogé Roma pagan.

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

“Ku kituna bari naga éta, utamana, ngalambangkeun Iblis, dina harti kadua, éta téh lambang Roma kapir.” The Great Controversy, 439.

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

Dina ayat kadua, dina Wahyu pasal tilu welas, Roma kapir masrahkeun kakawasaan militérna, “pakarangna”, ka kapapaan, dimimitian ku Clovis raja bangsa Franka (Perancis), dina taun 496. Roma kapir masrahkeun ka Roma papal tahta kakawasaanana dina taun 330, waktu kaisar Konstantinus ninggalkeun kota Roma sarta mindahkeun ibu kota Roma kakaisaran ka kota Konstantinopel. Roma kapir masrahkeun kakawasaan sipil ka kapapaan dina taun 533, waktu Yustinianus ngaluarkeun hiji dekret anu netepkeun kapapaan minangka kapala sadaya garéja, sarta nu ngabenerkeun para bid’ah.

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

Dina ayat katilu puluh hiji, “panangan-panangan” anu nangtung téh nya éta kakuatan militér Roma kapir, anu nangtung pikeun kapausan mimitian ku Clovis dina taun 496. Ku lantaran ieu lampah, kapausan nyirian Perancis minangka “anak cikal garéja Katolik,” sarta sawatara waktu minangka “putri pangkolotna garéja Katolik.” Dina ayat katilu puluh hiji, sanggeus Constantine netepkeun hukum Minggu dina taun 321, tuluy mindahkeun ibu kota ti kota Roma ka kota Konstantinopel dina taun 330, kakaisaran anu saméméhna teu kaéléhkeun mimiti ruksak, sabab opat kakuatan Tarompet anu kahiji dina Wahyu pasal dalapan mimiti ngalaksanakeun peperangan anu lumangsung terus ngalawan kakaisaran Romawi. Puseur serangan anu dilaksanakeun ku bangsa-bangsa Barbar jeung Genseric diarahkan ka kota Roma, anu saméméh taun 330 kungsi jadi “Bait Suci kakuatan” pikeun kakaisaran Romawi. Ti taun 330 jeung saterusna, peperangan invasi bangsa barbar kudu “ngotoran Bait Suci kakuatan,” nepi ka “panangan-panangan” Roma kapir nangtung pikeun kapausan, mimitian dina taun 496.

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

Lian ti éta, Roma kapir henteu ngan saukur nyadiakeun tilu hal pikeun kakawasaan kapausan, ku masrahkeun ka dinya kakawasaan militér, kawenangan sipil, jeung tahta kota Roma, tapi ogé nyabut tilu tanduk pikeun Roma kapausan.

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

Abdi merhatikeun tanduk-tanduk éta, sarta, tingali, mucunghul di antarana hiji tanduk leutik séjén, anu di hareupeunna aya tilu tanduk anu ti heula dicabut nepi ka akar-akarna; sarta, tingali, dina tanduk ieu aya panon siga panon manusa, jeung hiji sungut anu ngucapkeun perkara-perkara anu agung. Daniel 7:8.

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

Tilu tanduk anu kudu “dicabut” dina Daniel pasal tujuh ngagambarkeun tilu kakawasaan utama anu nahan bangkitna kakawasaan kapapaan. Tanduk anu pamungkas tina tilu tanduk éta disingkirkeun nalika bangsa Goth diusir ti kota Roma dina taun 538. Maranéhna diusir ti éta kota ku “panangan-panangan” Roma kapir, sabab “panangan-panangan” éta kudu nempatkeun kapapaan (kajijikan anu nyababkeun karuksakan) dina tahta dunya anu harita dipikawanoh, dina taun 538.

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

Ayat ka tilu puluh hiji tina Daniel sabelas ngécéskeun opat perkara anu bakal dipigawé ku “panangan-panangan” (Roma kapir). Maranéhna kudu “ngadeg” pikeun kapapaan, saperti anu maranéhna lakukeun dina taun 496. Maranéhna kudu ngotoran “tempat suci kakuatan,” sakumaha diwakilan ku perjuangan-perjuangan militer anu dilaksanakeun di kota Roma salila kurang leuwih dua abad. Maranéhna kudu “nempatkeun” kapapaan dina tahta bumi dina taun 538, sarta maranéhna ogé kudu “nyabut nu sapopoé.”

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

Kecap Ibrani anu ditarjamahkeun jadi “nyabut” dina ayat éta (sur), hartina “miceun”. Nepi ka taun 508, panolakan ti paganisme anu aya di Kakaisaran Romawi, anu geus ngusahakeun nyegah naékna kapausan kana kakawasaan, geus sapinuhna ditundukkeun atawa dileungitkeun.

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

Pikeun ngaidéntifikasi “the daily” minangka palayanan Kristus di tempat suci téh mangrupa panerapan anu palsu, tapi pagawean sabenerna anu kacumponan dina sajarah Adventis Laodisia anu ngaidéntifikasi panerapan palsu éta minangka bebeneran, dumasar kana hiji “bohong” anu tangtu anu kajadian dina generasi katilu Adventisme. Pituduh Sister White yén sajarah ayat tilu puluh nepi ka tilu puluh genep bakal diulang dina panggenepan pamungkas Daniel sabelas, ngajadikeun mustahil pikeun “jalma-jalma anu ngahinakeun” anu maréntah Yerusalem pikeun nerapkeun hiji tafsiran kana ayat tilu puluh hiji bari dina waktu anu sarua nolak Roh Nubuat.

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

“Jalma-jalma anu ngahina” ngajarkeun yén kapausan geus nyabut pamahaman anu sajati ngeunaan palayanan Kristus di tempat suci-Na, ku ngawanohkeun misa papal, anu mangrupa paniruan palsu tina padamelan Kristus di tempat suci sawarga. Lamun ieu memang harti anu sabenerna tina “anu sapopoe,” mangka “panangan-panangan” anu nangtung dina ayat tilu puluh hiji téh nyaéta kapausan, sabab susunan gramatikal dina ayat éta nungtut yén “panangan-panangan” téh nya éta kakawasaan anu nyabut “anu sapopoe.”

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

Pikeun ngadukung carita bohong maranéhna, maranéhna ngabantah yén kapapaan (panangan) ngotorkeun Bait Suci Kristus di sawarga. Kecap Ibrani nu ditarjamahkeun jadi “bait suci (miqdash) kakuatan” téh boh nunjuk kana bait suci kapir boh kana Bait Suci Allah. Lamun Daniel rék nyatakeun yén Bait Suci Allah bakal dikotorkeun ku kapapaan, anjeunna tangtu bakal ngagunakeun kecap Ibrani “qodesh”, anu ngan bisa ngawakilan Bait Suci Allah. Jadi, di mana aya catetan dina Alkitab atawa dina Roh Nubuat yén Bait Suci di sawarga kungsi, atawa bakal, dikotorkeun ku kapapaan?

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

Tangtu, dosa-dosa urang Kristen kacatet dina kitab-kitab di Bait Suci sawarga, tapi éta gambaran henteu hartina Bait Suci Allah jadi kacemar. Panyucian Bait Suci ngagambarkeun panyucian kitab-kitab catetan anu aya di jero Bait Suci. Leuwih ti éta, kakawasaan kapausan henteu kungsi jadi Kristen, ku sabab éta henteu kungsi diasupkeun kana kitab-kitab pangadilan panalungtikan. Hiji-hijina pangadilan anu ditangtukeun pikeun kapausan nyaéta pangadilan eksekutif tina amarah Allah.

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

“Leungeun” ogé kudu “nempatkeun kajahatan anu nyababkeun karuksakan lengkep,” anu bakal jadi kakawasaan naon? Kakawasaan naon anu dipasang ku kapapaan? Jeung kakawasaan naon éta, dina pisan bubukana ayat tilu puluh hiji, anu dibéla ku kapapaan?

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

Anu teu boga pangarti dina Adventisme Laodikea, anu geus nyerahkeun hirup langgeng maranéhna kana leungeun jalma-jalma anu geus diidentipikasi minangka teu sanggup maca kitab anu disegel, bisa jadi ngarasa genah lamun ceuli maranéhna anu hayang didéngékeun ku hal-hal nu pikaresepeun ditenangkeun ku rupa panerapan Alkitab anu geus ruksak kitu; tapi leuwih absurd deui lamun maranéhna nyoba nyokot sajarah anu kudu maranéhna idéntifikasi pikeun ngadukung kasalahanana, tuluy nyaluyukeunana jeung genep ayat panungtungan tina Daniel sabelas.

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

Dina sajarah nu ngantunkeun kana rubuhna Uni Soviét, anu bisa dipidangkeun minangka lambang Raja Kidul dina ayat kaopat puluh tina Daniel sabelas, kakuatan militér Amérika Sarikat nangtung ngadukung kapapaan, nalika Ronald Reagan nyieun pasatujuan rusiah jeung antikristus dina nubuat Alkitab. Ku kituna, hal éta nandakeun yén sagala perlawanan Protestan kana naékna kapapaan geus ditundukkeun di Amérika Sarikat, sakumaha dilambangkeun ku dipiceunna perlawanan kapir dina taun 508. Raja Kalér (kapapaan) dina éta petikan mimitina nyapu jauh Uni Soviét dina taun 1989, sarta ngalakukeun éta dina pasakitan jeung “karéta” jeung “panunggang kuda,” anu ngalambangkeun kakuatan militér Amérika Sarikat, sarta ogé jeung kakuatan ékonomi Amérika Sarikat sakumaha dilambangkeun ku “kapal-kapal.”

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

Amérika Sarikat téh nya éta “leungeun-leungeun” anu nangtung ngabela kapausan. Protestantisme dipiceun, sakumaha perlawanan paganisme ditundukkeun nepi ka taun 508. Dina ayat ka opat puluh hiji, Amérika Sarikat bakal dikawasa ku kapausan, sarta Konstitusi Amérika Sarikat, anu mangrupa “tempat suci kakuatan” Amérika Sarikat, bakal digulingkeun nalika Amérika Sarikat nempatkeun Raja ti Kalér (kapausan) dina tahta bumi, sakumaha anu dipigawé ku Roma pagan dina taun 538. Upami anjeun nuju maca tulisan-tulisan dina ramatloka ieu, mangka anjeun tiasa ngundeur majalah The Time of the End, sarta maca pedaran anu leuwih lengkep ngeunaan genep ayat panungtungan tina Daniel sabelas, nanging ayeuna urang ngan saukur keur ngaidéntifikasi yén pangidéntifikasian “nu sapopoé,” salaku palayanan Kristus di tempat suci téh mangrupa panerapan anu palsu kana éta lambang. Urang ngalakukeun ieu sangkan némbongkeun yén panerapan palsu éta ditumpangkeun ka Adventisme Laodikea ku hiji kabohongan anu dihaja.

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

Urang bakal teras nimbangkeun bohong nubuat éta dina artikel salajengna.

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

“Urang teu boga waktu keur disia-siakeun. Mangsa-mangsa kasusah aya di hareupeun urang. Dunya keur kaguncang ku sumanget perang. Moal lila deui adegan-adegan kasusah anu geus diucapkeun dina nubuat-nubuat bakal kajadian. Nubuat dina Daniel pasal kasabelas geus meh ngahontal kacumponan lengkepna. Loba tina sajarah anu geus lumangsung minangka kacumponan nubuat ieu bakal kajadian deui.”

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

“Dina ayat katilu puluh disebatkeun hiji kakawasaan anu ‘baris kasedih, tuluy mulang, sarta nembongkeun amarah ngalawan perjangjian anu suci: kitu anjeunna bakal ngalakukeun; malah anjeunna bakal mulang, sarta boga pamahaman jeung jalma-jalma anu ninggalkeun perjangjian anu suci. Jeung pasukan-pasukan bakal nangtung di pihakna, sarta maranéhna bakal ngotorkeun tempat suci kakuatan, sarta bakal nyabut kurban sapopoe, sarta maranéhna bakal nempatkeun kajijikeun anu ngabalukarkeun kasunyatan. Jeung jalma-jalma anu lampahna jahat ngalawan perjangjian bakal diruksak ku anjeunna ku pamuji-pamuji palsu: tapi umat anu nyaho ka Allahna bakal kuat, sarta ngalakukeun kalakuan-kalakuan anu gagah. Jeung jalma-jalma anu boga pangarti di antara umat bakal ngawulang ka nu loba: sanajan kitu maranéhna bakal ragrag ku pedang, ku seuneu, ku panangkaran, jeung ku jarahan, salila loba poé. Ayeuna waktu maranéhna ragrag, maranéhna bakal dipaparin pitulung saeutik: tapi loba anu bakal ngagabung ka maranéhna ku pamuji-pamuji palsu. Jeung sawatara ti antara maranéhna anu boga pangarti bakal ragrag, pikeun nguji maranéhna, jeung pikeun nyucikeun, jeung pikeun ngajadikeun maranéhna bodas, nepi ka mangsa ahir: sabab éta kénéh pikeun waktu anu geus ditangtukeun. Jeung raja éta bakal ngalakukeun nurutkeun pangersana; sarta anjeunna bakal ngagedékeun dirina, jeung ngamulyakeun dirina saluhureun unggal allah, sarta bakal ngucapkeun hal-hal anu ngageunjleung ngalawan Allahna sagala allah, sarta bakal hasil nepi ka amarah éta réngsé: sabab anu geus ditangtukeun éta bakal kajadian.’ Daniel 11:30–36.”

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

“Kaayaan anu sarupa jeung anu diterangkeun dina ieu kecap-kecap bakal kajadian. Urang ningali bukti yén Iblis keur gancang ngarebut pangawasa kana pikiran manusa anu teu miboga sieun ka Allah di hareupeun maranéhna. Mugi sakumna jalma maca jeung ngartos kana nubuat-nubuat dina ieu kitab, sabab ayeuna urang keur asup kana mangsa kasusah anu geus diucapkeun:”

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

“‘Jeung dina mangsa éta Mikael bakal gugah, pangéran agung anu nangtung pikeun anak-anak bangsamu; sarta bakal aya waktu kasangsaraan, anu can kungsi aya ti saprak aya hiji bangsa nepi ka mangsa éta kénéh; sarta dina mangsa éta bangsamu bakal dileupaskeun, nya éta unggal-unggal anu kapanggih katulis dina éta kitab. Jeung loba ti antara maranéhna anu saré dina lebu bumi bakal hudang, sawatara kana hirup langgeng, jeung sawatara kana éra jeung hina langgeng. Jeung maranéhna anu wijaksana bakal ngagenclang kawas cahaya cakrawala; jeung maranéhna anu mingpin loba jelema kana kabeneran bakal kawas bentang-bentang salalanggengna. Tapi maneh, eh Daniel, tutup kecap-kecap ieu, jeung segel éta kitab, nepi ka waktu ahir: loba anu bakal bulak-balik, jeung pangaweruh bakal nambahan.’ Daniel 12:1–4.” Manuscript Releases, nomer 13, 394.