The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Pangaweruh anu dibuka segélna dina gerakan malaikat kahiji dilambangkeun ku tetenjoan Walungan Ulai dina kitab Daniel. Tetenjoan éta ngalambangkeun pasal tujuh, dalapan, jeung salapan tina Daniel, ari pangaweruh anu dibuka segélna dina gerakan malaikat katilu dilambangkeun ku tetenjoan Walungan Hiddekel, anu ngalambangkeun pasal sapuluh, sabelas, jeung dua belas. Patalina antara dua gerakan éta kacida lobana. Dua gerakan éta dihijikeun ku saratus dua puluh genep taun ti pambrontakan taun 1863 nepi ka waktu ahir dina taun 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Duanana mangsa ahir, dina unggal gerakan, ditandaan ku “tujuh kali,” dina Imamat dua puluh genep. Kapirisme tuluy papalisme geus ngarayah tempat suci jeung umat nepi ka mangsa ahir dina taun 1798. Ti saprak pambrontakan taun 1863 nepi ka 1989, geus kajadian hiji panginjak-nginjak rohani sakumaha dilambangkeun ku opat kakejian dina Yeheskiel pasal dalapan.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Opat puluh genep taun ti ahir amarah anu kahiji nepi ka ahir amarah anu panungtung dina taun 1844, dina mangsa éta Kristus parantos ngadegkeun hiji Bait Allah rohani anu ku Anjeunna ujug-ujug dipasihan sumping dina 22 Oktober 1844, sajajar jeung waktu ahir dina taun 1989 nepi ka undang-undang Minggu anu baris geura sumping, nalika Kristus sakali deui keur ngadegkeun hiji Bait Allah rohani, anu ku Anjeunna baris ujug-ujug didatangan dina jam lini gedé dina Wahyu sabelas.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Nalika malaikat katilu sumping dina taun 1844, Utusan Perjangjian ujug-ujug nembongan pikeun nyucikeun putra-putra Lewi, tapi dina taun 1863, urang Lewi anu teu satia éta nolak amanat Musa anu ditepikeun ku Élia sarta tuluy ngumbara di padang gurun. Dina prosés pangajaran éta, para “tukang ngawangun” ahirna bakal nampik “batu penjuru” tina “tujuh kali”, tuluy ngalih ti gerakan Filadelfia kana garéja Laodikia. Dina poé-poé panungtungan, nalika Utusan Perjangjian ujug-ujug sumping ka Bait-Na, dina hukum Minggu anu enggal bakal datang, Anjeunna bakal ngagunakeun urang Lewi anu satia pikeun nyaur domba-domba-Na anu séjén. Jalma-jalma satia dina poé-poé panungtungan bakal geus ngalih ti “garéja” Laodikia kana “gerakan” Filadelfia.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Gerakan malaikat anu kahiji medalkeun amanatna anu geus diformalkeun dua ratus dua puluh taun sanggeus Alkitab King James diterbitkeun, sarta gerakan malaikat anu katilu medalkeun amanatna anu geus diformalkeun dua ratus dua puluh taun sanggeus Déklarasi Kamerdikaan diterbitkeun. Amanat anu geus diformalkeun tina duanana gerakan éta dipaparin kakawasaan ku kacumponan hiji nubuat ngeunaan Islam, anu ditandaan ku turunna hiji malaikat. Kadatangan malaikat éta nandaan awal “perdebatan” dina Habakuk pasal dua, sarta ngarah kana diterbitkeunana tabel-tabel Habakuk.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Pesen anu dipaparin kakawasaan anu dilambangkeun ku papan-papan Habakuk nyababkeun hiji kuciwa, anu ngawanohkeun kana hiji mangsa ngadagoan, anu tuluy nganteur kana pesen Panyaur Tengah Peuting, anu dipungkas ku kacumponan pesen Panyaur Tengah Peuting. Kasaluyuan-kasaluyuan anu aya antara dua gerakan éta mangrupa bukti anu taya bantahana pikeun maranéh anu milih ningali, yén sakabéh unsur sajarah Millerite téh aya patalina jeung diulang deui dina sajarah saratus opat puluh opat rebu. Mangsa hujan panungtungan dilambangkeun dina gerakan Millerite, sarta kacumponanana aya dina gerakan Future for America. Kalawan terus-terusan ilham mere nyaho ka jalma-jalma anu daék ngadéngé yén ngan maranéh anu ngakuan hujan panungtungan baris narimana.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Masa, gerakan, jeung pekabaran hujan panungtungan sadayana digambarkeun dina sajarah kaum Millerit, sarta kecap “ngenal” ngawakilan ningali hiji hal anu geus kungsi katingali saméméhna. Hiji-hijina jalan pikeun ningali masa, gerakan, jeung pekabaran hujan panungtungan nyaéta ku ngakuan yén éta geus digambarkeun dina sajarah kaum Millerit. Éta ogé geus digambarkeun dina gerakan-gerakan reformasi suci séjénna. Gerakan Millerit téh hiji gerakan awal anu ngawakilan hiji gerakan panutup, ku sabab éta miboga rujukan-rujukan anu jauh leuwih langsung batan gerakan-gerakan reformasi anu leuwih tiheula. Éta ogé miboga ciri khas Alpha jeung Omega, anu salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Dina gerakan Millerite, dasar-dasar geus diteundeun, sarta tihang puseur na nyaéta Daniel pasal dalapan, ayat tilu welas jeung opat welas. Kaula nyaho yén Sister White nangtukeun ayat opat welas minangka tihang puseur jeung dasar, tapi kanyataanana nyaéta yén ayat opat welas mangrupa jawaban kana patalékan dina ayat tilu welas. Hiji jawaban téh kosong lamun teu aya pamahaman kana patalékan anu ngaluarkeun jawaban éta. Ayat tilu welas ngécéskeun panglihatan ngeunaan panginjak-injakan, anu dipigawé ku dua kakawasaan anu nganyahokeun, sarta ayat opat welas mangrupa panglihatan ngeunaan Kristus mulangkeun Bait Allah jeung balaréa-Na anu geus diinjak-injak. Dua panglihatan éta raket patalina sacara kontéks, sacara tata basa, jeung ku Palmoni, Sang Panggulung Angka anu Ajaib.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
William Miller dipaké pikeun ngaidéntifikasi bebeneran-bebeneran dasar, nyaéta Daniel pasal dalapan, ayat tilu welas jeung opat welas. Permata kahiji anu kapanggih ku anjeunna nyaéta “tujuh kali” nu ngagambarkeun panginjak-injakan dina ayat tilu welas, sarta kerangka anu ku anjeunna dipaké pikeun ngawangun sakabéh struktur nubuatna nyaéta motif “dua kakawasaan anu nganyenyeri” anu diwakilan dina ayat tilu welas. Miller kalayan leres ngaidéntifikasi yén “anu sapopoé” nyaéta kajijikan dina ayat tilu welas téh paganisme, jeung palanggaran tina kakawasaan anu nganyenyeri téh kapapaan. Dina harti ieu, “pondasi” pisan tina kerangka Miller, jeung “pondasi” tina pondasi sarta tihang puseurna, nyaéta pamahaman yén “anu sapopoé” dina pasal dalapan ngawakilan paganisme. Pondasi tina nambahanana pangaweruh tina sajarah Millerit nyaéta yén “anu sapopoé,” dina Daniel pasal dalapan téh paganisme, sarta ilham kalayan ati-ati nétélakeun yén “maranéhna anu masihan seruan jam pangadilan miboga paningal anu leres ngeunaan anu sapopoé.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Pondasi tina caang anu digambarkeun minangka “nambahanana pangaweruh” dina mangsa ahir taun 1989, ogé nyaéta “anu sapopoé.” Ieu ngan saukur hiji paralel ilahi séjén. Supaya bisa mikawanoh nambahanana pangaweruh anu digambarkeun dina genep ayat panungtungan Daniel sabelas, diperlukeun hiji panerapan kana tulisan-tulisan Ellen White. Dina tulisan-tulisanana anjeunna nétélakeun yén sajarah ayat tilu puluh hiji tina Daniel sabelas bakal diulang deui dina ayat-ayat panungtungan Daniel sabelas. Tanpa éta pituduh anu diilhamkeun, ngartos sajarah anu sajajar antara ayat tilu puluh hiji jeung ayat opat puluh sarta opat puluh hiji bakal jadi hiji pancén anu jauh leuwih hésé.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
“Nu sapopoe” dina kitab Daniel ngagambarkeun kapirangan sarta jadi dasar tina dasar pikeun kaum Millerit, jeung éta ogé jadi dasar tina pekabaran pikeun gerakan saratus opat puluh opat rébu. Éta ogé mangrupa bebeneran anu ku dihaja dijadikeun kasalahan ku hiji “bohong” anu diasupkeun kana generasi katilu Adventisme Laodikea, anu dilambangkeun ku kajijian katilu, nyaéta “awéwé-awéwé nu ceurik pikeun Tammuz” dina Yehezkiel pasal dalapan, jeung kompromi anu diwakilan ku garéja katilu, Pergamos.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
Pituduh ilahi nu mingpin kalungguhan “the daily” minangka hiji perkara dina mangsa hujan pamungkas téh satemenna matak ngareuwas pisan, sarta aya di saluareun kamungkinan karancagéan manusa. Generasi kaopat Adventisme Laodikia digambarkeun keur sujud ka panonpoé, ku kituna ngawakilan panarimaan kana tanda sato galak. Sister White nétélakeun yén narima éta tanda téh hartina nepi ka miboga pikiran anu sarua jeung sato galak, sarta yén maranéhna anu jadi bingung ngeunaan harti antikristus, ahirna bakal tungtungna aya di pihak manusa dosa. Sakabéh ieu dilambangkeun ku para kolot baheula di Yerusalem dina Yehezkiel pasal dalapan.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
Dina turunan katilu jeung kaopat, Allah ngahakiman jalma-jalma anu mikangéwa ka Mantenna, sarta éta pangadilan dilaksanakeun nalika golongan anu séjén keur narima segel tina pangajén Allah. Bagéan Kitab Suci anu sarua anu méré William Miller cahaya anu diperlukeun ku anjeunna pikeun ngakuan yén Roma kapir lah anu digambarkeun minangka “anu sapopoé” dina kitab Daniel, nyaéta idéntifikasi anu panglangsungna ngeunaan manusa dosa, anu dipuja ku para kokolot dina bab dalapan kitab Ezekiel. Éta bab nangtukeun paus minangka kakawasaan kadua anu nganyahokeun, bari sakaligus nangtukeun kapirna kakawasaan kahiji anu nganyahokeun. Jeung bebeneran anu jadi jejer éta bagéan nyaéta peran Roma kapir, anu dina 2 Thessalonians mangrupa kakawasaan anu nahan kapausan supaya henteu naék kana tahta nepi ka taun 538.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
“Daily” anu jadi bebeneran pangadeg Miller, anu ngamungkinkeun anjeunna nyusun hiji kerangka nubuat dumasar kana dua kakawasaan anu ngadatangkeun karuksakan, anu nginjakan ka handap tempat suci jeung pasukan, nyaéta bebeneran anu ku Paulus diidéntifikasi minangka bebeneran anu ditampik, sarta anu nimbulkeun kasasaran anu kuat ka jalma-jalma anu henteu mikanyaah ka éta bebeneran dina poé-poé panungtungan. Sasuai jeung sajarah-sajarah anu sajajar, éta bebeneran anu sarua, nya éta bebeneran pangadeg, ngamungkinkeun Future for America nyusun hiji kerangka nubuat ngeunaan persatuan tilu-rangkep anu panungtungan dina poé-poé panungtungan.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Henteu ngan éta wungkul, tapi éta bebeneran dasar, anu mangrupakeun bebeneran dasar pikeun dua sajarah anu sajajar, dijadikeun “bohong” anu jadi kasalahan pangpondasina sarta kasasar anu kuat ti Paulus, pikeun kerangka tina pesen hujan panungtungan palsu “karapihan jeung kasalametan” anu diumumkeun ku jalma-jalma anu moal deui ngangkat sora maranéhna sarta némbongkeun ka umat Allah palanggaran-palanggaran maranéhna. “Nu sapopoe” ngawakilan pondasi boh gerakan malaikat kahiji boh gerakan malaikat katilu, sarta nalika para pangbarontak Laodikea ngabalikkeun hartina nepi ka tibalik pisan, ku ngaidéntifikasi lambang satanis minangka lambang Kristus, éta lambang palsu jadi pondasi tina pesen palsu tiruan hujan panungtungan palsu.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Reuwas maraneh, tuluy héréan; sasambat, enya sasambat: maranéhna mabok, tapi lain ku anggur; maranéhna oléng, tapi lain ku inuman anu ngandung alkohol. Sabab PANGERAN geus ngucurkeun ka maranéh roh saré anu jero, sarta geus nutupan panon maranéh: para nabi jeung para pamingpin maranéh, para nu nilik, geus ku Mantenna ditutupan. Jeung sagala tetenjoan geus jadi ka maranéh kawas kecap-kecap tina hiji kitab anu diségel, anu dipasrahkeun ku jalma ka saurang anu pinter maca, bari ceukna, Mangga, baca ieu: tuluy manéhna ngajawab, Abdi teu tiasa; sabab ieu diségel: Jeung kitab téh dipasrahkeun ka anu teu pinter maca, bari ceukna, Mangga, baca ieu: tuluy manéhna ngajawab, Abdi teu pinter maca. Ku sabab éta PANGERAN ngandika, Ku margi ieu bangsa ngadeukeutan ka Kami ku sungutna, jeung ku biwirna ngahormat ka Kami, tapi haténa geus dijauhkeun ti Kami, jeung kasieun maranéhna ka Kami téh ngan ukur diajarkeun ku parentah manusa: Ku sabab éta, tingali, Kami baris neraskeun ngalakukeun hiji pagawéan anu matak hémeng di antara ieu bangsa, nya éta pagawéan anu matak hémeng jeung kaajaiban: sabab hikmat jalma-jalma wijaksana maranéhna baris musna, jeung pangarti jalma-jalma anu arif maranéhna baris disumputkeun. Cilaka ka maranéhna anu neuleuman kacida jerona pikeun nyumputkeun rancangan maranéhna ti PANGERAN, jeung pagawéan maranéhna aya dina poék, sarta maranéhna nyebut, Saha anu ningali ka kami? jeung saha anu nyaho ka kami? Saéstuna, ngabalingerkeun sagala perkara ku maranéh bakal disaruakeun jeung taneuh liat tukang nyieun bejana: sabab naha hasil karya bakal nyebut ka anu nyieunna, Anjeun henteu nyieun abdi? atawa naha anu dibentuk bakal nyebut ka anu ngabentukna, Anjeun teu boga pangarti? Yesaya 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Kabéh nabi geus nyarios ngeunaan poé-poé panungtungan, jeung ngabohong sacara terang-terangan pikeun malikkeun harti “nu sapopoé” jadi tibalik pisan niron kana harti dosa anu teu bisa dihampura. Netepkeun yén hiji jalma salawasna leungit téh lain kamampuhan, atawa lain kawenangan moral, manusa ka sasama manusa, tapi éta lain anu keur diidéntifikasi di dieu.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Jalma-jalma dina kitab Yesaya anu ngabagulingkeun sagala hal, anu saéstuna ngan ukur ungkara séjén pikeun naon anu ku Yesaya di tempat séjén dihartikeun minangka nyebut poék caang atawa caang poék, dipidangkeun salaku para kokolot baheula anu maréntah Yerusalem nalika hukuman ahir maranéhna keur dilambangkeun.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Cilaka jalma-jalma anu nyebut anu jahat téh hadé, jeung anu hadé téh jahat; anu ngajadikeun poék sabagé caang, jeung caang sabagé poék; anu ngajadikeun pait sabagé amis, jeung amis sabagé pait! Cilaka jalma-jalma anu ngarasa wijaksana dina paningalna sorangan, jeung ngarasa arif dina tetempoanana sorangan! Cilaka jalma-jalma anu gagah nginum anggur, jeung lalaki-lalaki anu kuat nyampur inuman nu matak mabok: anu ngabenerkeun jalma durhaka ku sabab ganjaran, jeung nyabut kabeneran ti jalma bener! Ku sabab éta, sakumaha seuneu ngalalap jarami, jeung seuneu hurung ngahakan sekam, kitu akar maranéhna bakal jadi buruk, jeung kembangna bakal ngalayang jadi lebu: lantaran maranéhna geus miceun hukum PANGERAN Nu Maha Kawasa, jeung ngahina firman Nu Maha Suci ti Israil. Ku sabab éta bendu PANGERAN hurung ka umat-Na, sarta Mantenna geus ngalegaan panangan-Na ngalawan maranéhna, jeung geus neunggeul maranéhna: nepi ka pasir-pasir ngageter, jeung bangké-bangké maranéhna kakarayakan di tengah jalan-jalan. Sanajan kitu sakabéh ieu can ngalieurkeun bendu-Na, tapi panangan-Na tetep kénéh ngalegaan. Jeung Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa ti kajauhan, jeung bakal nyada ka maranéhna ti tungtung bumi: jeung, nya, maranéhna bakal datang gancang pisan. Yesaya 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Panji Allah (saratus opat puluh opat rébu) diangkat jadi panji dina hukum Minggu anu geura datang, nyaéta nalika “amarah PANGERAN murub ka umat-Na”, sarta Anjeunna ngulinkeun “panangan-Na ngalawan maranéhna”, jeung “nempuh maranéhna”, sarta “bangké-bangké maranéhna bakal kakoyag di tengah-tengah jalan.” Tengah-tengah jalan éta nyaéta jalan-jalan Yerusalem nalika malaikat-malaikat pangancur dina Yeheskiel pasal salapan diparéntahkeun pikeun maju “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” “Lalaki-lalaki kolot” dina Yeheskiel, anu ceuk Sister White nyaéta jalma-jalma anu kuduna jadi pangreksa umat, nyaéta “jalma-jalma mabok ti Éfraim” dina Yesaya anu “ngabalikkeun sagala hal jadi tibalik” dina pasal dua puluh dalapan jeung dua puluh salapan.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
Dina pasal lima maranéhna téh nyaéta jalma-jalma anu “perkasa nginum anggur, jeung lalaki-lalaki anu kuat nyampur inuman keras: anu ngabenerkeun jalma jahat ku sabab ganjaran.” Ku diterbitkeunana buku *Questions on Doctrine*, para kokolot baheula nginum tina cawan Protestantisme murtad, sarta nepikeun injil palsu ngeunaan pembenaran anu ngaku yén manusa teu bisa disucikeun, yén Kristus téh Pangganti urang, tapi lain Tuladan urang. Ku kituna, éta buku ngabenerkeun jalma jahat, demi ganjaran supaya ditarima di antara gareja-gareja nu geus ragrag tina Protestantisme murtad. Éta petikan keur nétélakeun panghukuman ahir maranéhna, sarta alesan pikeun éta panghukuman nyaéta sabab maranéhna “ngahinakeun pangandika Nu Mahasuci ti Israil.” Maranéhna ngalakukeun ieu ku cara nolak pamahaman ngeunaan “anu sapopoé,” anu ditepikeun ku jalma-jalma anu maparin sora ceurik jam pangadilan, sarta ku nginum tina cawan Protestantisme murtad.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Dina petikan éta maranéhna ngarobah anu amis jadi pait, jeung anu pait jadi amis. Amanat anu aya dina panangan malaikat nalika Anjeunna turun téh amis, tapi kacindekan tina amanat éta téh pait. Maranéhna ngajawab yén amanat hujan panungtungan anu sajati, anu dimimitian nalika malaikat turun, téh pait, sarta dina kacindekanana maranéhna nandaan hiji amanat palsu ngeunaan katengtreman jeung kaamanan anu amis, sabab maranéhna henteu bisa nahan dirina sorangan tina ngabalikkeun sagala hal.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Bagian tempat dosa ieu digambarkeun aya dina panutup mangsa pangujian korporat maranéhna. Ku sabab éta, pantes pikeun ningali yén kalakuan maranéhna dina ngaidentipikasikeun pagawéan satanis tina paganisme minangka pagawéan Kristus téh mangrupa sajajar profétis jeung dosa anu teu bisa dihampura, nyaéta ngaidentipikasikeun pagawéan Roh Suci minangka pagawéan Sétan. Nempatkeun “kabohongan” kana generasi katilu Adventisme nyadiakeun logika dasar pikeun amanat hujan panungtungan palsu maranéhna, sarta ahirna ngabalukarkeun kasasab anu kacida kuatna tumiba ka maranéhna. Dina éta pisan bagéan tempat Miller nepi ka ngartos harti anu bener tina “the daily,” di dinya maranéhna digambarkeun keur dipaéhan.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Ulah aya saurang ogé anu nipu ka maranéh ku jalan naon waé; sabab poé éta moal datang, iwal lamun murtad téh geus datang heula, sarta jalma dosa éta geus dinyatakeun, nyaéta anak kabinasa; anu ngalawan sarta ngangkat dirina saluhureun sakur anu disebut Allah, atawa anu disembah; nepi ka manéhna, saolah-olah Allah, linggih di Bait Allah, némbongkeun dirina yén manéhna téh Allah. Naha maranéh henteu inget, yén waktu kuring masih kénéh aya jeung maranéh, kuring geus nyaritakeun hal-hal ieu ka maranéh? Jeung ayeuna maranéh nyaho naon anu nahan anjeunna, supaya manéhna dinyatakeun dina waktuna. Sabab rusiah kajahatan téh geus keur digawé ti ayeuna kénéh; ngan anu ayeuna nahan téh bakal terus nahan, nepi ka manéhna disingkirkeun ti tengah jalan. Jeung harita eta Jalma Durhaka bakal dinyatakeun, anu ku Gusti bakal dibasmi ku napas tina sungut-Na, sarta bakal dimusnahkeun ku cahaya kamulyaan kadatangan-Na; nyaéta manéhna anu kadatanganna nurutkeun pagawean Iblis kalawan sagala kakawasaan jeung tanda-tanda jeung mujijat-mujijat bohong, sarta kalawan sagala tipu daya kajaliman dina maranéhanana anu keur binasa; sabab maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun. Jeung ku sabab ieu Allah bakal ngintunkeun ka maranéhna kasasaran anu kacida kuatna, supaya maranéhna percaya kana kabohongan; supaya maranéhna sakabéhna dihukum, nyaéta anu henteu percaya kana bebeneran, tapi resep kana kajaliman. 2 Tesalonika 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Para nabi nyarioskeun ngeunaan poé-poé panungtung leuwih seueur tibatan sajarah suci naon waé anu miheulaanana, sareng ieu leres ngeunaan petikan ieu. Dasar batu tina paningkatan pangaweruh Miller, ogé mangrupakeun dasar batu tina paningkatan pangaweruh anu sumping dina taun 1989, sabab pamahaman anu leres ngeunaan sajarah nubuat anu pakait jeung “the daily,” ngajelaskeun sajarah ayat opat puluh jeung opat puluh hiji tina Daniel sabelas. Hartina ieu nyaéta yén lamun saurang murid nubuat henteu ngartos peran paganisme jeung hubungan kenabianna ka Roma kapausan, mangka murid éta moal sanggup ngawanoh yén pagawéan, kahiji, nahan naékna kapausan, teras pagawéan nempatkeun kapausan dina tahta bumi, geus dilaksanakeun ku paganisme, sareng pagawéan éta ngalambangkeun peran sato galak ti bumi dina Wahyu tilu welas anu mimitina nahan kapausan, tapi saterasna robah jeung nempatkeun éta dina tahta bumi. Peran sato galak ti bumi dina Wahyu tilu welas digambarkeun minangka mangsa nu bakal datang pikeun Amérika.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Urang baris neraskeun panyangkem urang ngeunaan dibukana segel cahaya Walungan Hiddekel dina tulisan urang salajengna.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Anu ningali nepi ka jeroeun lahiriah, anu maca hate sakumna manusa, ngandika ngeunaan jalma-jalma anu geus narima cahaya anu gedé kieu: ‘Maranehna henteu katarajang ku kasusah jeung kaheranan ku sabab kaayaan moral jeung rohani maranehna.’ Enya, maranehna geus milih jalan-jalan sorangan, jeung jiwa maranehna bungah kana kakirangan maranehna. Kuring ogé bakal milih kasasab maranehna, sarta bakal ngadatangkeun ka maranehna hal-hal anu dipikasieun ku maranehna; sabab nalika Kami nyaur, teu aya nu ngajawab; nalika Kami nyarios, maranehna henteu ngadenge: tapi maranehna ngalakukeun kajahatan di payuneun panon Kami, sarta milih anu henteu dipikaresep ku Kami.’ ‘Allah bakal ngirim ka maranehna kasasab anu kuat, supaya maranehna percaya kana bohong,’ sabab maranehna henteu narima kanyaah kana bebeneran, supaya maranehna bisa disalametkeun,’ ‘tapi resep kana kateuadilan.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Guru sawarga nanya kieu: ‘Naon tipu daya anu leuwih kuat nu bisa ngabibita pikiran ti batan pura-pura yén maranéh keur ngawangun dina dasar anu bener jeung yén Allah narima pagawean maranéh, padahal saenyana maranéh keur ngalakukeun loba perkara nurutkeun kawijakan dunya sarta keur ngalakukeun dosa ka PANGERAN? Aduh, ieu téh hiji panipuan anu kacida gedéna, hiji kasasaban anu matak kacida kapikaresepeunna, anu nyekel pikiran, nalika jalma-jalma anu kungsi nyaho bebeneran, salah sangka kana rupa kasalehan pikeun roh jeung kakawasaanana; nalika maranéhna nyangka yén maranéhna beunghar, beuki loba harta, sarta teu butuh nanaon, padahal saenyana maranéhna butuh sagalana.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Gusti henteu robah ka para abdi-Na anu satia, anu ngajaga papakéan maranéhna tetep teu aya cacadna. Tapi loba anu keur sasambat, ‘Damai jeung kaamanan,’ padahal karuksakan dadakan keur datang ka maranéhna. Lamun henteu aya tobat anu tuntas, lamun manusa henteu ngarendahkeun haténa ku pangakuan dosa sarta narima bebeneran sakumaha ayana dina Yesus, maranéhna moal kungsi asup ka sawarga. Nalika panyucian lumangsung di tengah-tengah jajaran urang, urang moal deui cicing reureuh, ngagungkeun diri yén urang beunghar jeung beuki loba harta banda, henteu kakurangan nanaon.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Saha anu bisa kalawan satemenna nyebutkeun: ‘Emas urang geus diuji dina seuneu; pakean urang teu kacemar ku dunya’? Kuring ningali Pituduh urang nunjuk kana pakean anu disebut kabeneran. Sanggeus eta dipiceun ku Anjeunna, katingalina kabuka kokotor anu nyumput di handapeunna. Tuluy Anjeunna ngadawuh ka kuring: ‘Naha maneh teu bisa ningali kumaha maranehna ku cara munapik geus nutupan kokotor maranehna jeung kabusukan tabiatna? “Kumaha kota anu satia geus jadi palacuran!” Imah Rama Kami geus dijadikeun imah padagangan, tempat anu ti dinya ayana Allah jeung kamulyaan-Na geus undur! Ku sabab eta aya kalemahan, jeung kakawasaan geus teu aya.’” Testimonies, volume 8, 249, 250.