In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Dina gerakan Millerite, paningkatan pangaweruh dibuka segelna sarta utamana, sanajan lain sacara éksklusif, nguji jalma-jalma anu ngaku Protestan di Amérika Sarikat. Sardis, garéja anu kaluar tina poékna kakawasaan papal, keur dituntun kana pamahaman anu leuwih jero ngeunaan Injil anu bakal diungkabkeun nalika tempat suci sawarga dibuka di sawarga. Dina gerakan malaikat katilu, paningkatan pangaweruh dibuka segelna dina 11 Séptémber 2001 sarta éta nguji Adventisme Laodikea di sakuliah dunya. Ku lantaran kitu, bebeneran anu diwakilan dina genep ayat panungtungan Daniel sabelas, anu jadi sumber paningkatan pangaweruh éta, dilawan ku Adventisme Laodikea.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
Sawareh nu satia nu satia dina pondasi sabenerna (1 Korinta 3:10, 11) kaganggu jeung kaalangan ku runtah ajaran palsu anu ngahalangan pagawean. Saperti para tukang nu keur ngawangun témbok Yerusalem dina jaman Néhémia, sawatara geus siap ngomong: “Kakuatan para nu ngangkut beban geus susut, jeung runtah téh loba pisan; nepi ka urang henteu mampuh ngawangun.” Néhémia 4:10. Kacapé ku perjuangan anu teu pegat-pegat ngalawan panganiayaan, panipuan, kajahatan, jeung sagala halangan séjén anu bisa dirancang ku Iblis pikeun ngahalangan kamajuan maranéhna, sawatara anu tadina satia jadi tukang ngawangun jadi leungiteun sumanget; sarta demi katengtreman jeung kaamanan harta banda ogé nyawana, maranéhna ngajauhan pondasi anu sabenerna. Ari nu séjén, anu teu weleh undur ku panentangan musuh-musuhna, kalawan teu sieun nyatakeun: “Ulah maranéh sieun ku maranéhna: émut ka Gusti, anu agung jeung matak pikasieuneun” (ayat 14); tuluy maranéhna neruskeun pagawean, masing-masing jeung pedangna ngagantung di sisi. Epesus 6:17.
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Roh kabencian sareng panghalang kana kayaktian anu sarua geus ngadorong musuh-musuh Allah dina unggal jaman, sareng kawaspadaan ogé kasatiaan anu sarua geus diperlukeun ti para abdi-Na. Kecap Kristus ka murid-murid anu pangheulana lumaku ogé pikeun para pangiring-Na nepi ka ahir jaman: ‘Naon anu ku Kami diucapkeun ka aranjeun, ku Kami diucapkeun ka saréréa, Sing waspada.’ Markus 13:37.” The Great Controversy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Panyajian amanat tina genep ayat panungtungan dina Daniel dimimitian di lingkungan palayanan mandiri Adventisme Laodikia, sarta satuluyna, sapanjang lumangsungna waktu, dihareupan ku para teolog anu kawentar (anu diajar) dina Adventisme Laodikia. Pakarang-pakarang anu dipaké dina usaha pikeun ngaremehkeun amanat éta, tanpa iwal ngahasilkeun cahaya jeung kajelasan anu leuwih ageng kana ayat-ayat anu keur dipariksa jeung diserang. Ahirna, serangan-serangan éta ngarah kana pamahaman-pamahaman nubuat anu saméméhna can kawanoh, tapi tuluy diteguhkeun sarta kapanggih minangka bagian tina cahaya anu terus maju tina malaikat katilu.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Kaum Millerite ngan ngan ngenal opat karajaan dina nubuat Alkitab, tapi teu lila sanggeus taun 1844, jadi kaharti yén Amérika Sarikat téh sato bumi dina Wahyu pasal tilu welas, sarta pamahaman éta ngajelaskeun yén kapausan lain ngan saukur bagian tina karajaan Romawi, tapi saéstuna mangrupa karajaan kalima dina nubuat Alkitab.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Dina lambang naga beureum anu gede, sato galak anu siga macan tutul, jeung sato galak anu miboga tanduk kawas domba, pamaréntahan-pamaréntahan dunya anu hususna bakal ilubiung dina nincak hukum Allah jeung nganiaya umat-Na, dipidangkeun ka Yohanes. Perang éta diteruskeun nepi ka ahir jaman. Umat Allah, anu dilambangkeun ku hiji awéwé suci jeung anak-anakna, digambarkeun kacida saeutikna. Dina poé-poé panungtungan ngan ukur hiji sesa anu masih aya. Ngeunaan maranéhna Yohanes nyebutkeun yén maranéhna téh ‘anu nurut kana parentah-parentah Allah, jeung miboga kasaksian Yesus Kristus.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Ngaliwatan kapercayaan kapir, tuluy ngaliwatan Kapapaan, Sétan ngajalankeun kakawasaanana salila sababaraha abad kalayan maksud mupus ti bumi saksi-saksi Allah anu satia. Kaum kapir jeung kaum papis digerakkeun ku sumanget naga anu sarua. Bédana ngan ieu, yén Kapapaan, ku cara pura-pura ngawula ka Allah, jadi musuh anu leuwih bahaya jeung leuwih kejem. Ngaliwatan perantaraan Romanisme, Sétan nyekel dunya jadi tawanan. Garéja Allah anu ngaku-ngaku éta kabawa asup kana jajaran kasasab éta, sarta salila leuwih ti sarébu taun umat Allah nandangan amarah naga. Jeung nalika Kapapaan, sanggeus dirampas kakuatanana, kapaksa eureun tina panganiayaan, Yohanes ningali hiji kakawasaan anyar mucunghul pikeun ngaguar sora naga, sarta nuluykeun padamelan anu sarua kejemna jeung ngahujatna. Kakawasaan ieu, anu pangahirna bakal merangan garéja jeung hukum Allah, dilambangkeun ku hiji sato galak anu miboga tanduk kawas anak domba.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Tapi gurat tegas tina patlot nubuat ngébréhkeun parobahan dina ieu pamandangan anu tengtrem. Sato galak anu tandukna kawas anak domba nyarita ku sora naga, sarta ‘ngajalankeun sagala kakawasaan sato galak anu kahiji di payuneunana.’ Nubuat nyatakeun yén manéhna bakal nyebut ka maranéhna anu cicing di bumi supaya maranéhna nyieun hiji arca pikeun sato galak, sarta yén “manéhna nyababkeun sakabéh jalma, boh nu leutik boh nu gedé, nu beunghar boh nu miskin, nu merdéka boh nu abdi, narima hiji tanda dina leungeun katuhuna, atawa dina tarangna; sarta supaya moal aya saurang ogé anu bisa meuli atawa ngajual, iwal ti anu miboga tanda éta, atawa ngaran sato galak éta, atawa angka ngaranna.” Ku kituna Protestanisme nuturkeun tapak-tapak Kapapaan.” Signs of the Times, November 1, 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Nalika genep ayat panungtungan tina Daniel sabelas dibuka segelna, kapanggih yén sakabéh runtuyan anu digambarkeun dina genep ayat éta nyangkem interaksi tilu kakawasaan anu ku Sister White kakara diidéntifikasi minangka “paganisme,” “Kapapaan,” jeung “Protestantisme.” Musuh ngabantah yén “tanah anu mulya” dina ayat opat puluh hiji téh lambang boh Protestanisme boh garéja Advent Poé Katujuh, tapi “tanah anu mulya” téh nyaéta Amérika Sarikat, sarta dina ayat opat puluh hiji raja kalér (kapapaan) nalukkeun Amérika Sarikat dina hukum Minggu anu baris geura datang. Kasalahan satanis anu ngaidéntifikasi “tanah anu mulya” minangka naon waé salian ti Amérika Sarikat téh dirarancang pikeun nyegah lalaki jeung awéwé sangkan henteu ngakuan yén kajadian nubuat salajengna sanggeus ragragna Uni Soviét dina taun 1989, dina mangsa anu diwakilan ku genep ayat panungtungan Daniel sabelas, nyaéta hukum Minggu anu baris geura datang.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Pikeun umat Advent Poé Katujuh, ieu hartina yén ayat opat puluh hiji téh keur nangtukeun panutupan mangsa kasempetan pikeun garéja Allah, jeung hal panungtung anu dipikahayang ku Adventisme Laodikia pikeun didéngé nyaéta yén mangsa kasempetan maranéhna keur beuki béak! Gusti ngarahkeun éta argumén nepi ka hiji titik anu diaku, yén nalika Roma kapir ngawasa dunya dina Patempuran Actium taun 31 SM, éta mimitina kudu nalukkeun tilu kakawasaan géografis sakumaha dilambangkeun dina Daniel pasal dalapan.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Tuluy tina salah sahiji éta mucunghul hiji tanduk leutik, anu jadi kacida gedéna, ka beulah kidul, jeung ka beulah wetan, sarta ka tanah anu endah. Daniel 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Ieu geus jadi kanyataan anu tangtu yén “kidul”, “wétan”, jeung “nagara anu endah” ngalambangkeun tilu wewengkon géografis anu dicokot kakawasaanana ku Roma kapir, nalika éta naék kana tahta bumi minangka karajaan kaopat dina nubuat Alkitab. Sajajar jeung kanyataan ieu nyaéta yén Roma kapapaan ogé kudu ngelehkeun tilu kakawasaan géografis, nalika éta naék kana tahta bumi minangka karajaan kalima dina nubuat Alkitab, sakumaha digambarkeun dina Daniel pasal tujuh.
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.
Kuring merhatikeun eta tanduk-tanduk, sarta, tenjo, mucunghul di antara maranehna hiji tanduk leutik deui, anu di hareupeunana aya tilu tina tanduk-tanduk anu kahiji anu dicabut nepi ka akar-akarna; sarta, tenjo, dina tanduk ieu aya panon kawas panonna manusa, jeung sungut anu ngucapkeun perkara-perkara anu gedé. Daniel 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Dina pasulayan anu ngagejlig ngeunaan “tanah anu mulya” dina ayat opat puluh hiji, Gusti nganyatakeun yén dina nubuat aya tilu manifestasi Roma. Roma kapir, anu diteruskeun ku Roma kapausan, tuluy aya Roma dina poe-poe panungtungan, anu ku urang disebut “Roma modéren”. Dumasar kana dua kayaktian nubuat anu pageuh tur geus mapan, kahiji yén Allah teu kungsi robah, jeung nu kadua yén kayaktian ditetepkeun ku kasaksian dua saksi, urang nyindekkeun tanpa ragu yén tilu halangan pikeun raja ti kalér dina genep ayat panungtungan tina Daniel pasal sabelas kudu ngawakilan tilu kakawasaan géografis modéren.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Yesus Kristus tetep sarua kamari, ayeuna, jeung salalawasna. Ibrani 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Geus ka ditulis ogé dina hukum aranjeun, yén kasaksian dua urang téh bener. Yohanes 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Pangakuan ieu negeskeun naon anu geus ku kami disimpulkeun saméméhna, sabab kami geus ngaidéntifikasi “tanah anu mulya” téh minangka hiji kakawasaan géografis (Amérika Sarikat), sarta nampik pamadegan bodo yén éta ngalambangkeun hiji garéja, anu mangrupakeun kakawasaan rohani. Kami ngawangun pamadegan ieu dumasar kana kayakinan anu salawasna geus dikukuhkeun, yén dina Firman Allah teu aya kajadian anu kabeneran wungkul. Tina loba kasaksian, écés yén garéja Allah dina poé-poé panungtungan téh mangrupa hiji gunung.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Dina poe panungtungan, gunung tempat Bait PANGERAN bakal diteguhkeun di pucuk gunung-gunung, sarta bakal diluhungkeun ngaleuwihan pasir-pasir; jeung sagala bangsa bakal ngalir ka dinya. Jeung loba bangsa bakal indit sarta nyarita, Hayu urang, urang naék ka gunung PANGERAN, ka Bait Allahna Yakub; sarta Mantenna bakal ngajar urang ngeunaan jalan-jalan-Na, jeung urang bakal leumpang dina lampah-lampah-Na: sabab ti Sion bakal medal Hukum Toret, jeung firman PANGERAN ti Yerusalem. Yesaya 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Jalma-jalma anu ngajukeun yén “tanah anu mulya” téh hiji garéja, sarta leuwih sering batan henteu maranéhna ngaku yén éta téh garéja Masehi Advent Poé Katujuh, ngalakukeun kitu ku sabab Daniel ngaidentipikasikeun éta tanah minangka “mulya,” sarta ku nalar maranéhna anu dangkal disimpulkeun yén, ku sabab “gunung suci anu mulya” dina ayat opat puluh lima tangtu pisan nyaéta garéja Allah dina poé-poé panungtungan, ku kituna “tanah anu mulya” ogé pasti garéja. Barina ogé, duanana sarua ngandung kecap sipat “mulya.”
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Teu aya kasalahan dina firman Allah, sarta nalika Daniel ngagunakeun kecap “tanah,” patalina jeung kecap “mulya,” jeung opat ayat sanggeusna anjeunna ngagunakeun “gunung suci,” patalina jeung kecap “mulya,” Daniel keur nandaan hiji bédana anu dihaja antara hiji tanah jeung hiji gunung. Tanah mulya anu harfiah téh Yuda, jeung di kota Yerusalemlah Bait Allah didirikeun. Yerusalem, atawa Bait Allah, bisa kaharti minangka gareja Allah, tapi wewengkon tempat Yerusalem ayana nyaéta tanah Yuda. Loba bebeneran geus diteguhkeun sajalan jeung nambahanana pangaweruh dina cahaya anu terus maju tina malaikat katilu, tapi di dieu urang ngan saukur keur ngaguar latar tukang nubuatan anu ngaidentifikasi tilu manifestasi Roma.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Nalika urang ngakuan yén Roma kapir jeung Roma kapapaan nyadiakeun dua saksi anu netepkeun ciri-ciri kenabian Roma modéren, urang ngakuan hiji prinsip tafsir anu ku kuring disebut “palarapan tilu rangkep tina nubuat.” Aya batur ogé anu ngagunakeun gagasan anu sarupa ngeunaan pangulangan tilu kali tina sawatara nubuat, tapi wangenan anu ahirna ku urang dipikawanoh téh nya éta wangenan anu nepi ka ayeuna kénéh ku urang dipaké. Penting pisan pikeun ngartos yén aturan kenabian ngeunaan palarapan tilu rangkep tina nubuat, anu kacida remenna diterapkeun ku Future for America, dipikanyaho dina mangsa ngawangunna dalil ngeunaan genep ayat panungtungan dina Daniel sabelas; tapi anu sarua pentingna nyaéta yén dalil éta ngarah kana pangakuan anu pangheulana yén palarapan tilu rangkep tina nubuat téh patalina jeung Roma. Dina sajarah kaum Millerite, salah sahiji pasualanana nyaéta naha Antiochus Epiphanes téh “para garong” ka umat Daniel, atawa naha “para garong” éta téh Roma, sakumaha dipikaharti ku kaum Millerite. Alesan naha ieu penting nyaéta ku sabab Roma, minangka “para garong” ka umat Daniel, nyaéta anu bakal “netepkeun tetenjoan” dina Daniel sabelas, ayat opat welas.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Jeung dina mangsa-mangsa éta bakal loba anu ngadegna ngalawan raja kidul; kitu deui jalma-jalma nu garong ti bangsa maneh bakal ngagungkeun dirina pikeun netepkeun eta tetenjoan; tapi maranehna bakal rubuh. Daniel 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Dina kahiji kalina urang ngartos ayana aplikasi rangkep tilu tina nubuat, hal éta katémbong tina kanyataan yén aya tilu manifestasi Roma dina nubuat Alkitab. Roma netepkeun titingalian ngeunaan cahaya anu terus maju tina malaikat katilu, sakumaha hal éta ogé kajadian dina sajarah Millerite. Dina sajarah Millerite, pamahaman yén paganisme jeung kapapaan nyaéta kakawasaan-kakawasaan anu ngaluluhkeun tempat suci jeung balaréa, jadi kerangka bebeneran anu jadi dasar ku Miller pikeun ngawangun “sadayana” pamahaman nubuatna. Genep ayat panungtungan dina Daniel sabelas netepkeun hiji kerangka bebeneran anu ku Future for America dijadikeun dasar pikeun ngawangun sakabéh aplikasi nubuatna. Kerangka éta nyaéta tilu kakawasaan panganyapkeun—naga, sato galak, jeung nabi palsu—anu mingpin dunya ka Armageddon.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Raraga éta dumasar kana pangakuan yén Roma kapir, dituturkeun ku Roma kapausan, nyayagikeun dua saksi anu netepkeun Roma modérn, sarta yén Roma modérn téh nyaéta pasatuan tilu rangkep tina naga spiritualisme (Perserikatan Bangsa-Bangsa), sato galak Katolikisme (kapausan), jeung nabi palsu Protestantisme murtad (Amérika Sarikat). Raraga éta anu urang idéntifikasi minangka hiji panerapan rangkep tilu tina nubuat. Dina sawatara tulisan salajengna urang baris ngabahas rupa-rupa panerapan rangkep tilu tina nubuat anu geus dipikawanoh, sarta anu ngawangun raraga tina cahaya anu terus maju tina tilu malaikat.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Urang bakal nengetan kana panerapan rangkep tilu tina tilu manifestasi Roma, anu ngaidentifikasi struktur pulitik jeung agama Roma modéren, anu ku Sister White disebut churchcraft jeung statecraft. Struktur éta dipikawanoh ku ngahijikeun ciri-ciri nubuat Roma kapir jeung ciri-ciri nubuat Roma kapapaan pikeun maksud ngaidentifikasi jeung netepkeun ciri-ciri éta dina Roma modéren.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Urang bakal nengetan panerapan tilu lapis tina tilu manifestasi Babul sakumaha dilambangkeun ku Nimrod, Nebukadnesar, jeung Belsyazar, anu nandaan kasombongan manusa dosa anu linggih di Bait Allah bari ngumumkeun yén dirina téh Allah, anu ku Yesaya diidentipikasikeun minangka “urang Asyur anu angkuh.” Kasombongan kapausan, anu mangrupa jejer nubuat Alkitab, dipikawanoh ku ngahijikeun ciri-ciri nubuat Babel jeung ciri-ciri nubuat Babul pikeun tujuan ngaidéntifikasi jeung netepkeun ciri-ciri Babul modéren.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Urang bakal nalungtik panerapan rangkep tilu tina tilu manifestasi Élias sakumaha diwakilan ku Élias jeung Yohanes Pambaptis anu ngaidentipikasi “sora nu ngagorowok di padang gurun” dina poé-poé panungtungan. Sora nu ngagorowok di padang gurun dina poé-poé panungtungan ngawakilan hiji panjaga anu husus, nyaéta hiji gerakan, sarta ngaidentipikasi hiji kasaksian ganda dina hiji gerakan anu miboga awal jeung ahir anu sarupa. Urang dibéjaan yén moal aya malaikat katilu tanpa malaikat kahiji jeung kadua, ku kituna dina hiji tingkat mustahil pikeun misahkeun gerakan malaikat kahiji tina gerakan malaikat katilu, sarta duanana gerakan éta diwakilan ku hiji panjaga anu geus dilambangkeun ku Élias jeung Yohanes Pambaptis.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Ku pena jeung ku sora urang kudu ngaguar éta wawaran, némbongkeun runtuyanana, jeung nerapkeunana kana nubuat-nubuat anu mawa urang ka amanat malaikat katilu. Teu bisa aya nu katilu lamun teu aya nu kahiji jeung nu kadua. Amanat-amanat ieu kudu urang pasihkeun ka dunya ngaliwatan terbitan-terbitan jeung khotbah-khotbah, bari némbongkeun dina jalur sajarah nubuat perkara-perkara anu geus kajadian jeung perkara-perkara anu bakal kajadian.” Selected Messages, buku 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Urang baris nalungtik panerapan rangkep tilu tina tilu manifestasi utusan anu nyiapkeun jalan pikeun Utusan Perjangjian supaya dadakan sumping ka Bait-Na, sakumaha dilambangkeun ku Yohanes Pambaptis jeung William Miller. Nu jaga panungtung téh hiji jejer nubuat anu dipikawanoh ku ngahijikeun ciri-ciri kenabian Yohanes Pambaptis jeung William Miller pikeun ngaidéntifikasi panggenepan ahir tina Maleakhi pasal tilu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Lalajo, Kami rek ngutus utusan Kami, sarta anjeunna bakal nyiapkeun jalan di payuneun Kami; jeung Gusti, anu ku maraneh dipilarian, bakal dadakan sumping ka Bait-Na, nya eta utusan perjangjian, anu ku maraneh dipikaresep: lalajo, anjeunna bakal sumping, saur PANGERAN semesta alam. Malakhi 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Urang baris nalungtik panerapan tilu rangkep tina tilu manifestasi Islam sakumaha diwakilan ku ciri-ciri nubuat ngeunaan Islam dina musibah kahiji jeung kadua dina Wahyu pasal dalapan jeung salapan, anu ngaidéntifikasi ciri-ciri nubuat ngeunaan Islam tina Musibah katilu anu diidéntifikasi dina Wahyu pasal sapuluh jeung sabelas.
We will continue these things in the next article.
Urang bakal neruskeun ieu perkara dina artikel salajengna.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Ulah ngidinan saha baé jadi uteuk pikeun anjeun, ulah ngidinan saha baé ngalakukeun pamikiran anjeun, panalungtikan anjeun, jeung doa anjeun. Ieu parentah anu kudu dicangking pageuh ku urang dina hate urang kiwari. Loba di antara aranjeun yakin yén harta anu mulya ti Karajaan Allah jeung ti Yesus Kristus aya dina Kitab Suci anu dicepeng ku aranjeun dina leungeun. Aranjeun terang yén euweuh harta kadunyaan anu bisa kahontal tanpa usaha anu taliti tur teuneung. Ku naon aranjeun ngaharepkeun ngartos harta-harta tina firman Allah tanpa nalungtik Kitab Suci kalayan rajin?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Pantes tur bener maca Alkitab; tapi kawajiban aranjeun teu eureun nepi dinya; sabab aranjeun kudu nalungtik kaca-kacana ku aranjeun sorangan. Pangaweruh ngeunaan Allah moal kahontal tanpa usaha pikiran, tanpa doa nyuhunkeun hikmah sangkan aranjeun bisa misahkeun tina gandum murni kayaktian eta hampa anu ku manusa jeung ku Iblis geus dipaké pikeun nyasabkeun ajaran-ajaran kayaktian. Iblis jeung pakumpulan agén-agén manusa nu satunggal jeung manehna geus narékahan nyampurkeun hampa kasasaran jeung gandum kayaktian. Urang kudu satékah polah neangan banda anu disumputkeun, sarta nyuhunkeun hikmah ti sawarga supaya bisa ngabédakeun panemuan-panemuan manusa tina parentah-parentah ilahi. Roh Suci bakal nulungan anu neangan kayaktian-kayaktian anu agung jeung adi, anu patali jeung rencana panebusan. Kuring hayang netelakeun ka sarerea yen maca Kitab Suci kalawan sakedapan baé téh teu cekap. Urang kudu nalungtik, sarta ieu hartina ngalakukeun sagala anu kacakup ku eta kecap. Sakumaha saurang panambang kalayan sumanget nalungtik jero taneuh pikeun manggihan urat-urat emasna, kitu deui aranjeun kudu nalungtik firman Allah pikeun neangan banda anu disumputkeun anu ku Iblis geus lila dipalirékeun tina manusa. Gusti nyarios, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.