It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Penting pisan, dina ngartos amanat anu keur dibuka segelna dina kitab Wahyu, pikeun ngakuan akar-akarna, kamekaranana, jeung harti pentingna Reformasi Protestan. Aya tilu jalur utama dina sajarah Reformasi éta anu nyangkem Alkitab, jeung métodologi anu bener anu kudu dipaké dina nalungtik Alkitab, sarta ogé yén para utusan anu dipilih sapanjang sajarah éta mangrupakeun patokan-patokan sajarah éta. Saperti biasana, Iblis ngupayakeun nyumputkeun Alkitab King James ku sababaraha pamalsuan, sarta anjeunna narékahan nyumputkeun métodologi anu bener pikeun ngartos Alkitab ku sababaraha pamalsuan, sarta anjeunna ogé narékahan nyumputkeun para utusan anu bener (patokan-patokan) anu dihudangkeun sapanjang lalampahan sajarah éta.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Tapi Sétan henteu cicingeun. Ayeuna manéhna nyobaan naon anu geus ku manéhna diusahakeun dina unggal gerakan réformasi lianna—nya éta nipu jeung ngancurkeun umat ku cara nyodorkeun ka maranéhna anu palsu minangka gaganti pagawéan anu sajati. Sakumaha dina abad kahiji garéja Kristen aya Kristus-Kristus palsu, kitu deui dina abad ka-genep belas mucunghul nabi-nabi palsu.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Dina sajarah Millerite ti taun 1840 nepi ka 1844, jubah Protestanisme, (anu mangrupakeun salah sahiji tina dua tanduk dina sato galak bumi, nyaéta Amérika Sarikat), Adventisme Millerite jadi tanduk Protestan. Dina waktu anu sarua, garéja-garéja anu saméméhna ngaku minangka Protestan jadi Protestanisme murtad, atawa sakumaha ku kaum Millerite diidéntifikasi, “para putri Roma.” Nalika kaum Protestan nolak amanat malaikat kahiji dina taun 1843, maranéhna ragrag sarta kaum Millerite neruskeun ngagem jubah Protestanisme. Sajarah Millerite mangrupikeun puncak karya Allah dina ngangkat “garéja-Na di padang gurun” nepi ka pamahaman lengkep kana Firman Allah.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Muka pangadilan panalungtikan mawa ujian tina hukum Allah, sarta utamana poé Sabat. Pikeun ngawartakeun amanat malaikat katilu diperlukeun hiji garéja anu ngajungjung hukum Allah, anu geus dikubur ku tradisi jeung kabiasaan kapausan salila Jaman Poék. Kristus mawa urang Protestan ka sajarah taun 1840 nepi ka 1844 sarta nampilkeun ujian Élia, anu ku anjeunna William Miller dijadikeun lambangna, sarta nalika urang Protestan nampik amanat Miller, maranéhna balik deui ka Roma. Ujian amanat malaikat kahiji sakumaha anu ditepikeun ku Miller dilambangkeun ku Élia di Gunung Karmel.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Jeung Élia sumping ka sakumna rahayat, tuluy ngandika, “Nepi ka iraha maraneh rék limbung antara dua pamadegan? Lamun PANGERAN téh Allah, turut ka Anjeunna; ari lamun Baal, turut ka manehna.” Tapi rahayat henteu ngajawab anjeunna saecap ogé. 1 Raja-raja 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Dina taun 1840, waktu disanghareupan ku amanat Élia, anu digambarkeun ku Miller jeung malaikat kahiji, urang Protestan milih Baal!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Réformasi Protestan nya éta pambukaan segel kana bebeneran-bebeneran Alkitab anu mimiti ku “béntang isuk,” anu parantos dijangjikeun bakal dipaparin salila sajarah anu dilambangkeun ku garéja Tiatira. Serangan langsung ngalawan Alkitab geus dimimitian sababaraha abad leuwih tiheula sarta dipidangkeun kalayan écés dina The Great Controversy, utamana dina sajarah kaum Waldensians. Dina taun 1930, Benjamin Wilkerson medalkeun buku, Our Authorized Bible Vindicated. Ieu buku ngadokuméntasikeun peperangan ngalawan naskah-naskah asli anu suci anu ahirna dipaké pikeun narjamahkeun King James Bible sarta rupa-rupa naskah palsu satanis anu baheula dipromosikeun jeung nepi ka ayeuna kénéh dipromosikeun ku kaum Katolik, Protestantisme murtad, jeung Adventis Laodikia. Peperangan éta geus dimimitian jauh saméméh sajarah kaum Waldensians, tapi maranéhna téh mangrupa patok jalan jeung lambang jalma-jalma anu masrahkeun nyawana pikeun méré kasaksian ngeunaan pentingna naskah-naskah anu bener anu ahirna ditarjamahkeun kana 1611 King James Bible.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Panyusunan Alkitab King James dina taun 1611 ngaliwatan hiji prosés tarjamahan anu kacida hususna. Prosés narjamahkeun jeung medalkeun Alkitab éta diréngsékeun ngaliwatan tujuh léngkah panyusunan. Pikeun ngaréngsékeunana ogé merlukeun tujuh taun, sarta tujuh taun Alkitabiah nyaéta dua rébu lima ratus dua puluh poé. Tangtu éta téh sarua jeung jumlah poé nubuat nalika Yesus netepkeun perjangjian jeung loba jalma dina minuhan Daniel salapan. Dina tengah minggu suci éta Kristus disalib, sarta tangtu Kristus anu disalib téh mangrupakeun puseur Alkitab. Tujuh léngkah pikeun ngahasilkeun Firman Allah anu murni éta nyaéta kieu.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Kahiji: Tarjamahan Mimiti ku Jalma-jalma Saurang-saurang: Kira-kira 50 urang panarjamah dibagi kana genep panitia, masing-masing nanggung jawab kana bagian-bagian anu béda tina Alkitab. Jalma-jalma ieu digawé narjamahkeun tina basa-basa asalna (Ibrani, Aram, jeung Yunani) kana basa Inggris.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Kadua: Tinjauan ku Panitia: Sanggeus unggal panitia réngsé narjamahkeun hiji bagéan, pagawéan éta ditinjau ku para anggota panitia sorangan. Ieu ngamungkinkeun ayana sumbangan pamadegan sacara koléktif jeung ngalereskeun kasalahan.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Katilu: Tinjauan ku Panitia Umum: Tarjamahan-tarjamahan panitia masing-masing tuluy diasongkeun ka sakelompok sarjana anu leuwih gedé, anu disebut Panitia Umum. Panitia ieu diwangun ku para wawakil ti unggal genep panitia tarjamahan. Aranjeunna marios sakabéh karya éta, bari ngabandingkeun jeung nyaluyukeun tarjamahan-tarjamahan anu béda ti unggal panitia.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Kaopat: Paniténan Jeung Révisi Tambahan: Vérsi révisi ti Komite Umum dikintunkeun deui ka komite-komite masing-masing pikeun paniténan deui sarta panyampurnaan salajengna. Ieu prosés nu lumangsung sacara iterative ngabantu mastikeun yén tarjamahan éta ajeg tur akurat.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Kalima: Pamariksaan jeung Pangajen Ahir: Sanggeus panitia-panitia masing-masing ngarampungkeun révisi maranéhna, draf ahir dipasrahkeun ka Panitia Umum pikeun dipariksa jeung disahkeun pamungkas.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Kagenep: Pangajén Karajaan jeung Pamedaran: Tarjamahan anu geus disatujuan tuluy dipasrahkeun ka Raja James I pikeun meunang pangajén anjeunna.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Ka tujuh: Sanggeus anjeunna maparin idin karajaanana, tarjamahan éta diterbitkeun dina taun 1611 minangka King James Version (Authorized Version) tina Alkitab.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Pangandika PANGERAN teh kecap-kecap anu murni: lir pérak anu diuji dina tungku tina taneuh, dimurnikeun tujuh kali. Anjeun baris ngajaga éta, nun PANGERAN, Anjeun baris ngariksa éta tina ieu turunan salalanggengna. Jabur 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Dina peperangan Sétan ngalawan pangandika Allah, sarta ngalawan tanda-tanda jalan anu diwakilan ku rupa-rupa utusan tina sajarah anu keur mekar éta jeung tina métodologi anu bener anu kudu dipaké dina ngabagi Pangandika-Na kalayan leres, King James Bible of 1611 téh mangrupa hiji tanda jalan anu sacara husus diidentifikasi dina Jabur dua welas. Euweuh sahiji rupa-rupa Alkitab palsu anu geus dihasilkeun ngaliwatan naskah-naskah Katolik anu geus diruksak anu nyumponan patokan dina Jabur dua welas. Prosés pemurnian anu ngalangkungan tujuh léngkah jeung mangsa dua rébu lima ratus dua puluh poé éta nandaan yén King James Bible téh mangrupa “pangandika anu murni” ti Allah. Allah jangji baris ngajaga King James Bible minangka Pangandika-Na anu murni salalanggengna, sarta ku kituna Mantenna ogé jangji baris ngajaga métodologi “historicism” anu dipaké ku para reformator Protestan, kaasup William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Dina abad ka-opat belas, John Wycliffe, anu dina buku The Great Controversy dipikawanoh minangka “béntang isuk-isuk tina Reformasi,” dipaké ku Allah pikeun narjamahkeun Alkitab kana hiji basa anu bisa kaharti ku jalma biasa sakalipun. Anjeunna téh utusan anu nandaan titinggal jalan mimiti Reformasi Protestan.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Gerakan agung anu diprakarsaan ku Wycliffe, anu baris ngabébaskeun hate nurani jeung akal budi, sarta ngaleupaskeun bangsa-bangsa anu geus lila kabeungkeut kana kareta kameunangan Roma, miboga sumberna dina Alkitab. Di dieu aya sumber tina walungan berkah éta, anu, saperti cai kahirupan, geus ngalir turun ngaliwatan mangsa-mangsa ti saprak abad kaopat welas. Wycliffe narima Kitab Suci kalayan iman anu taya ragu minangka wahyu anu diilhamkeun ngeunaan pangersa Allah, hiji patokan anu cekap pikeun iman jeung lampah. Anjeunna kungsi dididik pikeun nganggap Garéja Roma minangka kawenangan ilahi anu taya salahna, sarta narima kalayan hormat anu teu ditaros-taros deui kana ajaran jeung kabiasaan anu geus ngadeg salila sarébu taun; tapi anjeunna ngajauhan sagala éta pikeun ngadéngékeun firman Allah anu suci. Ieu téh kawenangan anu didesek ku anjeunna sangkan diaku ku rahayat. Gantina garéja nyarita ngaliwatan paus, anjeunna netelakeun yén hiji-hijina kawenangan anu sajati téh nyaéta sora Allah anu nyarita ngaliwatan Firman-Na. Jeung anjeunna ngajarkeun lain ngan saukur yén Alkitab téh wahyu anu sampurna ngeunaan pangersa Allah, tapi ogé yén Roh Suci téh hiji-hijina juru napsirna, sarta yén unggal jalma, ku nalungtik pangajaran-pangajaranana, kudu diajar kawajibanana pikeun dirina sorangan. Ku kituna anjeunna ngabelokkeun pikiran manusa tina paus jeung Garéja Roma ka firman Allah.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Wycliffe téh salah saurang anu pangagungna di antara para Reformator. Dina lega jangkauan akal budi, dina kajelasan pamikiran, dina kateguhan pikeun ngariksa bebeneran, jeung dina kawani pikeun ngabéla éta, ngan saeutik anu sumping sanggeus anjeunna nu bisa nyaruaan anjeunna. Kasucian hirup, katekunan anu teu weléh dina diajar jeung dina digawé, kajujuran anu teu bisa dikorupsi, sarta kanyaah jeung kasatiaan anu siga Kristus dina palayananna, nyirian nu kahiji di antara para Reformator. Jeung ieu sanajan aya di tengah poékna intelektual jeung karuksakan moral jaman ti mana anjeunna mucunghul.”

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Watek Wycliffe teh mangrupakeun kasaksian ngeunaan kakawasaan Kitab Suci anu ngadidik tur ngarobah. Nya Alkitab anu ngajadikeun anjeunna saperti ayana. Usaha pikeun nyangkem bebeneran-bebeneran agung tina wahyu maparin kasegeran jeung kakuatan ka sakumna kamampuhan. Eta ngalegaan pikiran, ngaraskeun daya pangrasa, sarta ngadewasakan pangadilan. Panalungtikan kana Alkitab bakal ngamulyakeun unggal pamikiran, rarasaan, jeung kahayang luhung leuwih ti batan panalungtikan naon bae séjénna. Eta maparin kategepkeun tujuan, kasabaran, kawani, jeung katabahan; eta ngalembutkeun watek sarta nyucikeun jiwa. Panalungtikan anu sungguh-sungguh tur pinuh ku hormat kana Kitab Suci, anu mawa pikiran nu nalungtikna kana patalina langsung jeung pikiran anu taya watesna, bakal maparin ka dunya jalma-jalma anu intelekna leuwih kuat tur leuwih giat, kitu deui anu asas-asasna leuwih mulya, tibatan nu kungsi dihasilkeun ku atikan pangmampuhna anu dipasihkeun ku filsafat manusa. ‘Muka-na pangandika-Maneh,’ saur juru mazmur, ‘mere caang; mere pangarti.’ Jabur 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Sanggeus kasaksian ngeunaan John Wycliffe dina The Great Controversy, Sister White maparin daptar para reformator satia (waymarks), anu tungtungna nepi ka reformator John Knox. Anjeunna nétélakeun hiji patalékan anu penting anu diajukeun ka John Knox ku Mary, Ratu Skotlandia.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“John Knox geus ngajauhan diri tina tradisi-tradisi jeung mistisisme garéja, pikeun ngaregepkeun kana bebeneran Firman Allah, sarta pangajaran Wishart geus ngukuhkeun tekadna pikeun ninggalkeun paguyuban Roma, jeung ngahijikeun dirina ka para reformator anu dikaniaya....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Waktu dipayuneun langsung ka ratu Skotlandia, di payuneunna semangat loba pamingpin Protestan geus melempem, John Knox nyaksian bebeneran kalawan pageuh tur teu ngageser. Anjeunna teu bisa diluluhkeun ku pamuji atawa rayuan; anjeunna henteu undur ku ancaman. Ratu nuduh anjeunna sesat. Ceuk anjeunna, Knox geus ngajar rahayat narima hiji agama anu dilarang ku Nagara, sahingga ngalanggar parentah Allah anu maréntahkeun sangkan rahayat nurut ka para pangawasa maranéhna. Knox ngawaler kalayan teges:—‘Sakumaha agama anu leres henteu narima asal-usulna atawa kawibawaanna ti para pangeran, iwal ti ti Allah anu langgeng wungkul, kitu deui rahayat henteu kabeungkeut pikeun ngawangun agamana nurutkeun karesep para pangawasana. Sabab mindeng kajadian yén para pangeran, tibatan nu séjénna, nya éta nu pangbodona dina hal agama Allah anu sajati. Lamun sakumna turunan Ibrahim nuturkeun agama Firaun, anu jadi pangawasa maranéhna salila lila, abdi nyuhunkeun ka anjeun, Nyonya, agama naon anu bakal aya di dunya? Jeung lamun sakumna jalma dina mangsa rasul-rasul nuturkeun agama kaisar-kaisar Romawi, abdi nyuhunkeun ka anjeun, Nyonya, agama naon anu bakal aya ayeuna di bumi? … Ku kituna, Nyonya, anjeun tiasa ngartos yén rahayat henteu kabeungkeut ku agama para pangawasana, sanajan maranéhna diparéntahkeun pikeun méré hormat ka maranéhna.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

“Nyang Maria, ‘Maneh napsirkeun Kitab Suci ku hiji cara, ari maranéhna [guru-guru Romawi] napsirkeunana ku cara séjén; ku kituna, saha anu kudu ku abdi dipercanten, jeung saha anu bakal jadi hakim?’”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Anjeun kudu percaya ka Allah, anu nyarita kalayan écés dina Firman-Na,’ waler sang reformator; ‘jeung saluareun naon anu diajarkeun ku Firman, maranéh ulah percaya boh ka nu hiji boh ka nu séjén. Firman Allah écés dina dirina sorangan, sarta lamun dina hiji tempat aya nu poék hartina, Roh Suci, anu moal kungsi sabalikna jeung diri-Na sorangan, ngajelaskeun hal éta kalayan leuwih écés dina tempat-tempat séjén, nepi ka moal aya deui karaguan iwal dina jalma-jalma anu nekad cicing dina kabodoan.’ Kitu nya éta bebeneran-bebeneran anu diucapkeun ku sang reformator anu taya sieun, bari nyanghareupan bahaya kana nyawana, ka ceuli karajaan. Kalawan kawani anu sarua teu ngagedur, anjeunna tetep pageuh kana maksudna, bari neneda jeung merjuangkeun peperangan Pangeran, nepi ka Skotlandia bébas tina kapapaan.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Patalimarga antara nu ngaréformasi jeung ratu téh nyorot benang katilu dina sajarah Réformasi anu ngaidentipikasi upaya Iblis pikeun nyieun tandingan palsu kana Alkitab, para réformator, jeung métodologi pangajaran Alkitab. Jawaban Yohanes ka Ratu nyaéta yén métodologi anu bener téh “historisisme,” anu dumasar kana hiji runtuyan sajarah nubuat anu dijelaskeun ku Roh Suci ngaliwatan runtuyan sajarah nubuat anu séjén.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Cahaya geus dibuka di tengah poék. Wycliffe jeung para réformator awal sapanjang sajarah Millerite ngagunakeun hiji métode ulikan Alkitab anu disebut “historicism.” Sajarah métode biblika dina ngulik Alkitab remen kaliwat teu dipaliré, padahal éta kacida pentingna pikeun dipikawanoh lamun hiji jalma saéstuna rék ningali pentingna aturan-aturan panafsiran nubuat anu diadopsi ku Miller sarta sanggeus éta ku Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Ngan aya dua garéja waé anu ku Sister White dipikawanoh minangka umat Allah anu dingaranan. Nya éta Israil baheula jeung Garéja Advent Poé Katujuh.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Alesan kunaon urang dingaranan umat Allah kudu diulang-ulang deui. Ulangan 4:1–13” Manuscript Releases, jilid 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Garéja para rasul, garéja di padang gurun salila poékna kakawasaan kapausan, henteu kungsi disebut umat Allah anu dingaranan; sabab istilah éta (hartina dibéré ngaran) ngagambarkeun hiji garéja anu dipasrahkeun tanggung jawab pikeun jadi panyimpen hukum Allah, sarta ku Adventisme maranéhna ogé kudu jadi panyimpen bebeneran nubuatan Allah.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Gusti parantos nyauran garéja-Na dina jaman ieu, sakumaha Anjeunna nyauran Israél baheula, supaya nangtung jadi cahaya di bumi. Ku golok ageung bebeneran, nyaéta pesen malaikat kahiji, kadua, jeung katilu, Anjeunna parantos misahkeun maranéhna ti garéja-garéja jeung ti dunya pikeun mawa maranéhna kana kadeketan anu suci ka Anjeunna sorangan. Anjeunna parantos ngajadikeun maranéhna pangreksa hukum-Na sarta parantos ngamanatkeun ka maranéhna bebeneran-bebeneran agung tina nubuat pikeun jaman ieu. Sapertos firman-firman suci anu dipercayakeun ka Israél baheula, ieu téh amanat suci anu kudu ditepikeun ka dunya. Tilu malaikat dina Wahyu 14 ngalambangkeun umat anu narima cahaya tina pesen-pesen Gusti sarta maju jadi utusan-utusan-Na pikeun ngagelarkeun panggeuing ka sakuliah bumi.” Testimonies, jilid 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller ngagambarkeun utusan nu kapilih pikeun muka bebeneran-bebeneran nubuat Allah, sarta nalika bebeneran-bebeneran éta mingpin hiji umat ka panto nu kabuka ka Rohangan Nu Pangsucina dina taun 1844, Allah tuluy muka hukum Allah. Wycliffe téh mangrupa patok jalan dina muka Alkitab sarta ngahasilkeun awal Reformasi Protestan, tapi anjeunna ogé mangrupa patok jalan tina padamelan Allah pikeun netepkeun “bebeneran-bebeneran agung tina nubuat.” John Wycliffe nyaéta béntang isuk nu diidentifikasi dina sajarah pamaréntahan kapausan salila sarébu dua ratus genep puluh taun. Padamelanana dimimitian dina abad kaopat belas, tuluy dina abad ka tujuh belas patok jalan séjén tina garis nubuat éta nyaéta diterbitkeunana Alkitab King James dina taun 1611. Dina garis éta ahirna urang ngahontal patok jalan aturan-aturan Miller ngeunaan penafsiran nubuat. Miller téh mangrupa patok jalan dina garis bebeneran éta, kitu deui aturan-aturanana. Aturan-aturanana méré kasaksian ngeunaan hiji patok jalan dina ahir Adventisme nu diwakilan ku medalna Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Lamun urang teu ngartos yén aturan-aturan Miller téh mangrupa hiji tanda jalan dina hiji garis sajarah nubuat anu ngawakilan pagawéan pikeun ngajaga naskah-naskah Alkitab anu asli jeung anu bener, sarta ogé pagawéan muka pamahaman anu sajati ngeunaan Alkitab, anu nuntut sangkan para reformator dipingpin pikeun ngartos jeung ngagunakeun metodologi ulikan anu suci anu disebut “historicism,” mangka urang kakurangan katerangan anu diperlukeun pikeun ngakuan bebeneran-bebeneran nubuat anu patali jeung pagawéan nepikeun jeung ngajaga cahaya malaikat katilu dina ahir Adventisme. Ku sabab éta, penting pikeun ngalakukeun hiji panalungtikan singket kana éta garis sajarah.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Hiji-hijina harti anu sajati tina kecap “Protestan” nyaéta ngaprotes Roma. Lamun hiji garéja eureun ngaprotes Roma, éta geus lain deui Protestan, sarta ku kituna jadi putri Roma, saperti anu karandapan ku urang Protestan anu nolak pesen malaikat kahiji. Pamahaman anu pangutamana anu jadi “moto” urang Protestan anu kaluar ti garéja Katolik nyaéta “Alkitab, jeung Alkitab wungkul.” Sanajan kitu, sajarah mere kasaksian kana kanyataan yén Alkitab perlu dibagi kalawan bener.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Sing diajar sangkan hidep dipikawanoh ku Allah minangka jalma anu geus kabukti pantes, saurang pagawe anu teu kudu isin, anu leres ngabagi firman kayaktian. Tapi jauhan omongan-omongan anu najis jeung sia-sia; sabab eta bakal nambahan kana kalalaworaan anu leuwih gede. 2 Timoteus 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Métode ulikan Alkitab anu dipingpin ku kaum Protestan pikeun dipaké dina tarékah maranéhna supaya leres ngabagi pangandika bebeneran nyaéta “historisisme.” Métode éta janten sasaran husus jeung penting pisan pikeun diserang ku Iblis, sarta anjeunna mémang nyerangna.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Urang kudu nyaho ku diri sorangan naon anu jadi hakékat Kakristenan, naon anu disebut bebeneran, naon éta iman anu geus ku urang ditarima, naon waé aturan-aturan Kitab Suci—nya éta aturan-aturan anu dipaparinkeun ka urang ku Kawasa anu pangluhurna.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Ngaleuleuskeun métodologi biblikal anu dipaké ku para Reformator nepi ka jeung kaasup William Miller sacara husus diidentifikasi dimimitian dina abad ka-lima belas ku saurang sarjana Yesuit anu dingaranan Francisco Ribera (1537–1591), anu dipikawanoh minangka jalma anu ngamasyhurkeun tafsiran futuris. Anjeunna nulis hiji koméntar ngeunaan kitab Wahyu anu ngusulkeun hiji tafsiran futuristis kana nubuatan-nubuatan, ku kituna ngajauhkeun éta tina kontéks sajarahna. Ribera nyiptakeun métodologi ieu pikeun tujuan ngalawan bebeneran anu salawasna dihasilkeun ku métodologi historisisme. Éta bebeneran nyaéta yén paus Roma téh antikristus dina nubuatan Alkitab.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Dina abad ka tujuh belas jeung dalapan belas, bisa dibuktikeun yén Protestanisme terang yén metodologi palsu Ribera téh satanis jeung teu merenah. Kaum Protestan dina sajarah éta nulis buku-buku jeung risalah-risalah pikeun ngalawan “omongan-omongan anu najis jeung sia-sia” ti sarjana Yésuit éta. Tapi dina taun 1909, kuda Troya, nyaéta Scofield Reference Bible, diterbitkeun, sarta rujukan-rujukan anu diasupkeun kana catetan handap dina Alkitab éta dumasar kana ajaran Ribera jeung saurang Yésuit séjén nu ngaranna Manuel Lacunza (1731–1801). Lacunza nulis maké ngaran samaran Juan Josafat Ben-Ezra, sarta medalkeun hiji buku anu judulna The Coming of the Messiah in Glory and Majesty. Saperti Ribera saméméhna, éta buku mangrupa serangan langsung kana kacumponan nubuat-nubuat dina kitab Wahyu.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Sétan terang yén amanat anu kudu dipungkab ku kabingungan téh nyaéta amanat pangwawadian pamungkas anu asalna tina kitab Wahyu. Ku ngahijikeun omongan-omongan najis jeung kosong ti dua imam Yesuit éta kana rujukan-rujukan dina Scofield Reference Bible, Sétan sanggup mingpin urang Protestan murtad pikeun narima métodologi Yesuit, ku kituna ngabutakeun maranéhna tina bebeneran. Sétan ngalaksanakeun ieu ku ngenalkeun sababaraha modél nubuat Katolik anu ngaleungitkeun kamungkinan pikeun ngaidéntifikasi kalayan écés saha antikristus dina nubuat Alkitab téh. Ieu lain panipuan anu hésé pikeun Sétan, sabab urang Protestan geus balik deui ka garéja Roma ku panolakan maranéhna kana amanat Miller dina taun 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Salila mangtaun-taun geus diterbitkeun sababaraha buku jeung tulisan anu ngadokuméntasikeun serangan Iblis ka Alkitab, anu dimimitian dina sababaraha abad kahiji sanggeus Kristus disalibkeun. Serangan éta ngahontal hiji titik nalika naskah-naskah palsu diwanohkeun pikeun ngahasilkeun Alkitab-Alkitab palsu. Iblis ogé nyerang para reformator anu dihudangkeun pikeun ngajaga firman Allah salila maranéhna hirup, malah sanggeus para Reformator éta pupus.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Saukur perhatikeun kumaha para sajarawan jeung ahli teologi Masehi Advent Poé Katujuh modéren nganggap perkara William Miller. Saolah-olah maranéhna ngagali tulang-taléngna tuluy ngalungkeunana ka Walungan Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller ngaganggu karajaan Iblis, sarta musuh pangagengna éta narékahan lain ngan ukur pikeun ngahalangan pangaruh éta amanat, tapi ogé pikeun ngancurkeun nu mawa amanatna sorangan. Nalika Bapa Miller nerapkeun kaleresan Kitab Suci sacara praktis kana hate jalma-jalma anu ngadéngékeunana, amarah jalma-jalma anu ngaku dirina urang Kristen hurung ngalawan anjeunna, sakumaha amarah urang Yahudi baheulana dihudangkeun ngalawan Kristus jeung rasul-rasul-Na. Anggota-anggota garéja ngagugah golongan anu panghandapna, sarta dina sababaraha kasempetan musuh-musuh nyieun pakait pikeun nyabut nyawana nalika anjeunna rék ninggalkeun tempat pasamoan. Tapi malaikat-malaikat suci aya di tengah riungan éta, sarta salah sahiji ti maranéhna, dina wujud saurang lalaki, nyekel panangan ieu hamba Gusti, tuluy nungtun anjeunna kalayan salamet kaluar ti balaréa anu keur ngamuk. Karya anjeunna can réngsé, sarta Iblis jeung para utusanna kuciwa ku tujuan maranéhna.” Spirit of Prophecy, jilid 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Tingal kumaha éta dua golongan Adventisme anu sarua (teolog jeung sajarawan) geus ngaleuleuskeun jeung nyumputkeun kasahihan aturan-aturan Miller, anu ku Sister White dipaparin katerangan ka urang yén éta bakal dipaké ku sakumna anu enya-enya ngawawarkeun pesen tilu malaikat.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Jalma-jalma anu keur nyangking jeung ngawartakeun talatah malaikat katilu keur nalungtik Kitab Suci dumasar kana cara anu sarua jeung anu dipaké ku Bapa Miller. Dina buku leutik anu judulna Views of the Prophecies and Prophetic Chronology, Bapa Miller méré aturan-aturan di handap ieu anu basajan, tapi wijaksana jeung penting, pikeun ngulik sarta napsirkeun Alkitab:—

“[Rules one through five quoted.]

“[Aturan hiji nepi ka lima dikutip.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Nu di luhur téh mangrupa sabagian tina aturan-aturan ieu; sarta dina pangajaran urang kana Alkitab urang sadaya bakal hade lamun merhatikeun prinsip-prinsip anu geus ditepikeun.” Review and Herald, 25 Nopémber 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Tanpa ngulik deui tilu untaian tina garis sajarah nubuat anu patali jeung pamekaran sarta pangadegna Firman Allah, mustahil pikeun ningali pentingna hiji kasaksian utama pikeun ngadukung William Miller minangka utusan anu dilambangkeun ku Élia dina panyampaian pesenna, sarta ku Musa dina jangji yén Miller bakal dihudangkeun dina kabangkitan jalma-jalma bener, sarta ku Élisa dina kasadiaanana ninggalkeun tegalanana jeung ngalayanan pesen Élia. Sister White nangtukeun yén katilu pahlawan Alkitab éta ngalambangkeun William Miller, anu ayeuna ku para teolog jeung sajarawan Advent modéren diperlakukeun saolah-olah anjeunna ngan saukur saurang “budak tani miskin” ti abad ka dalapan welas.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale téh salah saurang ti réa para reformator anu dihudangkeun dina galur sajarah nubuat ieu. Lamun abdi kenging nyarioskeun ku cara kieu, ‘pernyataan misina’ ngalawan para duta paus anu kungsi anjeunna papanggih téh kieu, “Kuring baris ngajadikeun budak anu nyurung bajak terang leuwih loba ngeunaan Kitab Suci tibatan maranéh.” William Miller nya éta budak patani anu nyurung bajak, sarta minuhan nubuat Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Panganteur ieu geus kacida disaderhanakeunana dina hal sakabéh sajarah anu saéstuna bisa diketengahkan pikeun ngadukung naon anu geus ku urang ditepikeun nepi ka ayeuna. Ayeuna urang baris mertimbangkeun sawatara tanda pangenal ngeunaan Alpha jeung Omega sangkan ngabalik deui kana paniténan ngeunaan Miller minangka hiji waymark jeung saurang utusan.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Kitab Daniel mangrupa awal tina hiji kitab anu diwangun ku dua kitab. Ahir tina kitab éta nyaéta Kitab Wahyu. Sanajan éta dua kitab anu béda, babarenganana ngagambarkeun hiji kitab.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Sababaraha taun ka tukang, abdi kungsi hiji interaksi umum jeung saurang teolog Advent Poé Katujuh anu kawentar, anu damel di Biblical Research Institute milik General Conference of the Seventh-day Adventist Church. Teolog éta keur narékahan ngabenerkeun pamahaman abdi ngeunaan genep ayat panungtung tina Daniel sabelas, kitu deui pamahaman abdi ngeunaan “daily” dina kitab Daniel. Dina interaksi kami anu lumangsung dina hiji kurun waktu, sabab éta ngawengku anjeunna nyusun hiji artikel anu ku abdi dipasihan tanggapan, anu satuluyna ku anjeunna dijawab deui, lajeng tangtos waé abdi mulangkeun pamadegan abdi, jeung saterasna kitu kénéh. Dina éta interaksi anjeunna ngawartosan ka abdi yén dina panitia tempat anjeunna damel di General Conference, anjeunna dianggap ahli ngeunaan kitab Daniel, jeung yén salah saurang rerencangan damelna dianggap ahli tetep ngeunaan kitab Wahyu. Dina interaksi kami anjeunna henteu hoyong nyanghareupan poin-poin dina kitab Wahyu, tapi leuwih milih ngarujuk éta ka kolegana. Anjeunna hoyong ngajaga sawala éta tetep ngan dina kitab Daniel wungkul.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Nyi White écés nandes yén Daniel jeung Wahyu téh hiji buku. Dina tataran éta, éta ngalambangkeun Alkitab, anu mangrupa hiji buku nu diwangun ku dua buku, nyaéta nu heubeul jeung nu anyar. Nyi White ogé nyarios ngeunaan garéja Yahudi, anu ngan ukur nganggap buku heubeul wungkul minangka hiji-hijina buku, sarta anjeunna ogé nyarios ngeunaan jalma-jalma anu nganggap enteng buku heubeul lantaran maranéhna ngan ngartos, atawa ngan daék ngartos, buku anyar. Kasaksian anjeunna anu diilhamkeun nyaéta yén lamun anjeun ngan narima nu anyar, mangka anjeun nolak nu heubeul, kitu deui sabalikna. Lamun saurang teolog ngaku yén dirina téh ahli dina kitab Daniel, tapi lain dina kitab Wahyu, éta sarua jeung ngulang pamadegan Yahudi anu ngan narima Perjanjian Heubeul wungkul, sarta urang terang ka mana panempoan sempit éta nganteur urang Yahudi. Nyokot salah sahiji sisi dina perkara ieu—narima nu heubeul tapi henteu nu anyar, atawa narima nu anyar tapi henteu nu heubeul—hartina nolak sakabéh kasaksian.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Jurusalamet nanya ka murid-murid-Na naha maranéhna ngartos kana ieu hal. Maranéhna ngawaler, ‘Muhun, Gusti.’ Tuluy saur Anjeunna ka maranéhna, ‘Ku sabab kitu unggal ahli Taurat anu geus diwuruk kana Karajaan Sawarga téh sarua jeung hiji jelema nu boga imah, anu ngaluarkeun tina pakaya banda­na barang-barang anu anyar jeung anu heubeul.’ Dina ieu pasemon, Isa nempatkeun di hareupeun murid-murid-Na tanggung jawab jalma-jalma anu pagaweanana méré ka dunya éta caang anu geus maranéhna tampi ti Anjeunna. Perjangjian Heubeul téh sakabéh Kitab Suci anu harita geus aya; tapi éta henteu ditulis ngan ukur pikeun jalma-jalma baheula; éta téh pikeun sagala jaman jeung pikeun sakumna umat manusa. Isa miharep supaya para guru ajaran-Na rajin nalungtik Perjangjian Heubeul pikeun éta caang anu netepkeun jati diri-Na minangka Al Masih anu geus dipiwartoskeun dina nubuat, sarta ngungkabkeun sipat misi-Na ka dunya. Perjangjian Heubeul jeung Perjangjian Anyar henteu bisa dipisahkeun, sabab duanana téh pangajaran Kristus. Ajaran urang Yahudi, anu ngan narima Perjangjian Heubeul wungkul, henteu nyangking kana kasalametan, sabab maranéhna nampik Jurusalamet anu hirup jeung palayanan-Na mangrupa pangeusi hukum jeung nubuat. Jeung ajaran jalma-jalma anu miceun Perjangjian Heubeul ogé henteu nyangking kana kasalametan, sabab éta nampik anu jadi kasaksian langsung ngeunaan Kristus. Kaum skeptis ngamimitian ku nganggap enteng Perjangjian Heubeul, sarta ngan ukur perlu hiji léngkah deui pikeun mungkir kana kaaslian Perjangjian Anyar, ku kituna duanana ogé ditampik.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Urang Yahudi miboga pangaruh anu leutik ka dunya Kristen dina nembongkeun ka maranéhna pentingna parentah-parentah, kaasup hukum Sabat anu ngariung, sabab dina ngaluarkeun harta banda bebeneran anu heubeul, maranéhna miceun anu anyar dina pangajaran pribadi Yesus. Sabalikna, alesan anu pangkuatna kunaon urang Kristen gagal mangaruhan urang Yahudi supaya narima pangajaran Kristus minangka basa hikmat ilahi, nyaéta sabab, dina ngaluarkeun harta banda tina pangandika-Na, maranéhna nganggap hina kana kabeungharan Perjangjian Heubeul, anu mangrupakeun pangajaran-pangajaran anu leuwih ti heula ti Putra Allah, ngaliwatan Musa. Maranéhna nolak hukum anu diproklamasikeun ti Sinai, jeung Sabat parentah kaopat, anu ditetepkeun di kebon Éden. Tapi palayan Injil, anu nuturkeun pangajaran Kristus, bakal meunang pangaweruh anu jembar tur tuntas ngeunaan boh Perjangjian Heubeul boh Perjangjian Anyar, supaya manéhna tiasa nampilkeun duanana dina cahaya anu sajatina ka umat salaku hiji gembleng anu teu bisa dipisahkeun—anu hiji gumantung kana sarta nyaangan anu séjén. Ku kituna, sakumaha Yesus maréntahkeun murid-murid-Na, maranéhna bakal ngaluarkeun tina harta bandana ‘hal-hal anu anyar jeung anu heubeul.’” Spirit of Prophecy, jilid 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Pituduh saméméhna miboga panerapan séjén pikeun urang Adventis Laodikea. Ngaku percaya ka Alkitab sagemblengna, boh Perjangjian Heubeul boh Perjangjian Anyar, tapi nolak Roh Nubuat, éta sarua pisan jeung jurang narima ngan hiji kasaksian. Pikeun netepkeun bebeneran diperlukeun dua saksi, ku kituna mustahil netepkeun bebeneran ku hiji saksi, sarta lamun aya nu nyoba ngalakukeun kitu, maranéhna keur nampik duanana saksi, maranéhna ngadasarkeun iman maranéhna kana naon anu disebut “satengah-bebeneran.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Ayeuna ku sim kuring rék ngulang hiji pananya anu aya dina salah sahiji artikel awal anu geus medal ti saprak Juli 2023. Pananyana téh, “Caang anyar naon anu geus medal tina Adventisme ti saprak 1863?” Jawabanana basajan waé, “Teu aya.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Kitab Daniel jeung Wahyu téh hiji. Nu hiji mangrupa nubuat, nu séjén mangrupa wahyu; nu hiji kitab anu disegel, nu séjén kitab anu dibuka. Yohanes ngadéngé rahasia-rahasia anu diucapkeun ku guludug-guludug éta, tapi anjeunna diparéntahkeun supaya henteu nulis éta.” Seventh-day Adventist Bible Commentary, jilid 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Ku kituna, Alpha jeung Omega nandakeun yén Daniel téh nu kahiji, sedengkeun Wahyu téh nu pamungkas. Daniel ngagambarkeun awal Adventisme, sedengkeun Wahyu ngagambarkeun ahir Adventisme.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Wahyu teh hiji kitab anu disegel, tapi ogé hiji kitab anu geus dibuka. Eta nyatet kajadian-kajadian anu matak pikasieuneun jeung endah anu baris kajadian dina poé-poé panungtungan sajarah ieu bumi. Pangajaran-pangajaran dina ieu kitab sipatna tangtu, lain mistis jeung teu kaharti. Di jerona, garis nubuat anu sarua dicangking deui saperti dina kitab Daniel. Sababaraha nubuat geus diulang ku Allah, ku kituna nembongkeun yen pentingna kudu dipasrahkeun ka éta nubuat-nubuat. Gusti teu ngulang perkara-perkara anu teu boga akibat anu gedé.” Manuscript Releases, jilid 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Dina mimiti Adventisme, dina ayat-ayat anu jadi tihang puseur Adventisme pisan, ayat-ayat anu dibuka segelna dina taun 1798; Yesus ngawanohkeun diri-Na minangka “Palmoni,” Nu Ajaib Nu Ngitung. Dina ahir Adventisme, Yesus ngawanohkeun diri-Na minangka “Alfa jeung Omega,” ahli basa anu ajaib—Firman Allah. Ku sabab kitu, mimiti Adventisme jeung amanat malaikat kahiji “digantungan kana waktu.” Dina ahir Adventisme, amanat malaikat katilu bakal digantungan kana Firman-Na.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Mimiti jeung tungtungna Adventisme lumangsung dina mangsa sajarah karajaan kagenep tina nubuat Alkitab, ku sabab éta éta lumangsung dina mangsa mimiti jeung tungtungna Amérika Sarikat. Sajarah nubuatan Amérika Sarikat nyaéta sajarah dua tanduk, nyaéta Republicanism jeung Protestantism. Dina panutupan sajarah éta, dua tanduk éta bakal geus robah tina anak domba jadi naga. Republicanism bakal robah jadi démokrasi jeung Protestantism bakal robah jadi Protestantism murtad. Nalika cangkir waktu pangudagan pikeun Amérika Sarikat mimiti ngahontal panutupanana, sakumaha anu keur kajadian ayeuna kénéh, dua tanduk Republicanism murtad jeung Protestantism murtad bakal ngawangun hiji gambar pikeun sato galak éta, ku kituna ngahijikeun garéja jeung nagara jadi hiji tanduk anu nyarita saperti naga. Tapi Allah moal dibiarkeun tanpa hiji saksi, sabab dina prosés mawa Amérika Sarikat kana panutupanana, Mantenna bakal ngangkat tanduk Protestantism anu sajati pikeun ngaprotes boh gambar sato galak di Amérika Sarikat, boh satuluyna gambar sato galak anu nyanghareupan sakuliah dunya. Pangangkatan tanduk Protestant anu sajati dina tungtung Amérika Sarikat bakal dilaksanakeun dina struktur sajarah anu sarua sakumaha tanduk Protestant diangkat dina mimiti Amérika Sarikat. Hiji umat perjangjian baheula bakal kaliwatan, jeung hiji umat anyar bakal jadi umat perjangjian anu anyar. Teu aya nanaon anu anyar di handapeun panonpoé.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Nalika urang ngagunakeun nubuat-nubuat waktu sakumaha dipikaharti jeung dipedar dina sajarah Millerite pikeun meunteun Alpha jeung Omega, urang manggihan yén duanana téh hiji jeung sarua. Unggal nubuat waktu dimimitian ku hiji sajarah nalika éta nubuat diproklamasikeun, sarta sajarah éta salawasna janten tipéologi pikeun sajarah nalika éta nubuat digenepan.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Sajarah nubuat dua rébu tilu ratus taun dimimitian ku parentah katilu dina taun 457 SM sarta ditungtungan ku amanat malaikat katilu dina 22 Oktober 1844. Dina mangsa nu ngarah ka ditu, tapi saméméh datangna parentah katilu, padamelan ngadegkeun Bait Allah jeung Yerusalem parantos kalaksanakeun. Kitu deui, dina sajarah nu ngarah ka datangna malaikat katilu, kayaktian-kayaktian dasar tina bait Allah Millerite parantos diteguhkeun.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Dina taun 1798, nubuat dua rébu lima ratus dua puluh taun anu dimimitian dina 723 SM ku paburakna sapuluh kaom kalér geus kacumponan. Nubuat éta nandaan dua mangsa sarébu dua ratus genep puluh taun, anu nandakeun dipapancakna Bait Allah anu sajati jeung Yerusalem anu sajati ku Roma kapir anu sajati, anu satuluyna diteruskeun ku sarébu dua ratus genep puluh taun dipapancakna kota rohani jeung Bait rohani ku Roma kapausan. Nubuat éta dimimitian ku karuksakan karajaan kalér jeung paburakna rahayat karajaan éta. Di satengahing nubuat éta, dina 538, ditandaan ahir dipapancakna umat Allah ku Roma kapir, karajaan kaopat dina nubuat Kitab Suci, sarta ngahasilkeun paburakna garéja Allah ka padang gurun dina Jaman Poék. Ahir tina nubuat waktu éta dina 1798 nandaan ahir karajaan kalima dina nubuat Kitab Suci. Paburakna sapuluh kaom kalér, jeung garéja Kristen anu ngungsi ka padang gurun, ngalambangkeun pangumpulan jalma-jalma anu ditakdirkeun jadi tanduk Protestanisme. Waymarks mindeng digambarkeun ku hal-hal anu sabalikna, sarta hiji paburakan bisa ngalambangkeun hiji pangumpulan, sakumaha Elia ngalambangkeun Yohanes Jurubaptis. Dina patembongan nubuat anu sarua, Elia henteu maot, sedengkeun Yohanes Jurubaptis maot.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Dina taun 677 SM, kaom kidul Yuda, (anu dina Kitab Suci ogé dipikawanoh minangka tanah anu mulya) disebarkeun salila dua rébu lima ratus dua puluh taun, anu réngsé dina 22 Oktober 1844. Nubuatan éta nunjuk kana diinjak-injakna umat Allah, anu ku Daniel diidéntifikasi minangka “pasukan” dina Daniel 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tuluy kuring ngadangu hiji jalma suci keur nyarita, tuluy aya deui jalma suci séjén nyarios ka jalma suci anu tangtu éta, anu keur nyarita, “Sabaraha lilana éta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu nyababkeun karuksakan, nepi ka boh tempat suci boh balad téh dipasrahkeun pikeun diinjak-injak?” Tuluy manéhna ngadawuh ka kuring, “Nepi ka dua rébu tilu ratus poé; sanggeus éta tempat suci bakal disucikeun.” Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Ramalan dua rébu tilu ratus taun anu réngsé dina waktu anu sarua jeung ramalan dua rébu lima ratus dua puluh taun anu dimimitian dina taun 677 SM, nandakeun dipapahna tempat suci sakumaha ditepikeun dina Daniel 8:13, 14. Ramalan ngeunaan paburencayna Yuda dina taun 677 SM dipiheulaan ku tilu serangan ti Nebukadnesar, sarta ramalan éta réngsé dina datangna amanat katilu dina 22 Oktober 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Dua nubuat dua ribu lima ratus dua puluh tahun yang masing-masing berakhir pada tahun 1798 dan 1844 menandai empat puluh enam tahun pembangunan dasar bait suci Millerit. Musa berada selama empat puluh enam hari untuk menerima petunjuk tentang pembangunan bait suci; pemugaran bait suci Herodes pada zaman Kristus berlangsung selama empat puluh enam tahun, yang berakhir pada tahun baptisan Kristus. Sesudah baptisan itu Ia pergi ke padang gurun selama empat puluh hari, dan ketika Ia kembali, Ia menyucikan bait suci untuk pertama kalinya, dan orang-orang Yahudi yang suka berbantah-bantah itu ingin mengetahui dengan wewenang apakah Ia melakukan hal yang demikian.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Jeung Paska urang Yahudi geus deukeut, tuluy Yesus angkat ka Yerusalem, sarta manggihan di Bait Allah jalma-jalma anu ngajual sapi, domba, jeung japati, jeung para panukeur duit keur calik. Sanggeus Anjeunna nyieun pecut tina tali-tali leutik, Anjeunna ngusir maranéhna kabéh ti jero Bait Allah, kitu deui domba-domba jeung sapi-sapi; duit para panukeur dituangkeun ku Anjeunna, sarta méja-méjana dibalikeun. Tuluy saur-Na ka jalma-jalma anu ngajual japati, “Bawa ieu barang-barang ti dieu; ulah ngajadikeun bumi Rama Kami jadi imah dagang.” Jeung murid-murid-Na inget yen aya tulisan kieu, “Kahayang anu ngagedur pikeun bumi-Mu geus ngaduruk Kami.” Tuluy urang Yahudi ngawalon sarta nyarita ka Anjeunna, “Tanda naon anu dipintonkeun ku Anjeun ka kami, lantaran Anjeun ngalakonan hal-hal ieu?” Yesus ngawalon sarta ngandika ka maranéhna, “Runtuhkeun ieu Bait Allah, sarta dina tilu poe Kami baris ngadegkeunana deui.” Ku kituna urang Yahudi nyarita, “Opat puluh genep taun lilana ieu Bait Allah diwangun, naha Anjeun rek ngadegkeunana deui dina tilu poe?” Tapi Anjeunna nyarita ngeunaan bait tina awak-Na. Ku sabab kitu, sanggeus Anjeunna gugah tina nu paéh, murid-murid-Na inget yen Anjeunna geus ngucapkeun ieu ka maranéhna; sarta maranéhna percaya kana Kitab Suci jeung kana pangandika anu geus diucapkeun ku Yesus. Yohanes 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Bait Allah kaum Miller didirikeun salila opat puluh genep taun ti taun 1798 dina panungtungan nubuat kahiji dua rébu lima ratus dua puluh taun, sarta réngsé opat puluh genep taun saterusna dina kalumangsungan nubuat kadua dua rébu lima ratus dua puluh taun dina taun 1844. Opat puluh genep taun éta dimimitian ku datangna malaikat kahiji jeung dipungkas ku datangna malaikat katilu, sabab Kristus ngandika yén Bait-Na bakal dihudangkeun dina tilu poé. Lamun anjeun teu daék ningali ieu kanyataan-kanyataan, éta téh ku lantaran aya dua masalah utama salian ti masalah-masalah anu bisa waé aya dina haté anu teu daék jeung anu can dirobah. Masalah anu kahiji nyaéta anjeun teu daék ngadeukeutan Firman nubuat tina sudut pandang yén sajarah ngulang deui. Anjeun lain saurang historicist. Masalah anu séjén nyaéta henteu mampuh ngalarapkeun kecap-kecap simbolis anu geus kacatet dina jero Firman Allah ku Firman Allah. Mimiti-mimitina sakabéh ieu nubuat nunjukkeun tungtungna, sarta salawasna nunjukkeun leuwih ti saukur sajarah-sajarah anu ngulang deui.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Alkitab nyebutkeun yén urang téh bait pikeun Roh Suci, jeung bait awak téh diwangun ku opat puluh genep kromosom. Para élmuwan anu nalungtik éta opat puluh genep kromosom ngabejaan ka urang yén dua puluh tilu kromosom jalu jeung dua puluh tilu kromosom bikang téh kabungkus ngurilingan hiji protéin anu wangunna saperti salib.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Dina Daniel dua belas aya tilu nubuat waktu anu silih patalina; nu kahiji ngarujuk kana paburencayna kakawasaan umat suci, anu ngagambarkeun “tujuh kali” dina Imamat dua puluh genep. Paburencayna kakawasaan umat suci anu ku maranéhna geus digenepan éta lilana dua rébu lima ratus dua puluh taun, tapi dina Daniel dua belas ngan ukur ngarujuk kana satengah panungtungan tina mangsa éta. Ieu ngagambarkeun Daniel sakumaha anu henteu ngartos kana naon anu dimaksud ku éta pangucapan.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Sarta kuring ngadangu lalaki anu make pakean linen, anu nangtung di luhur cai walungan; nalika anjeunna ngangkat leungeun katuhuna jeung leungeun kéncana ka sawarga, sarta sumpah demi Anjeunna anu hirup salalanggengna, yén éta bakal lumangsung salila sahiji mangsa, dua mangsa, jeung satengah mangsa; sarta lamun anjeunna geus ngarampungkeun paburencayna kakawasaan umat suci, sagala ieu bakal rengsé. Sarta kuring ngadangu, tapi teu ngartos; tuluy saur kuring, Nun Gusti abdi, kumaha ahirna sagala ieu? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniel dua welas ngagambarkeun amanat anu dibuka segelna dina waktu ahir, nyaéta taun 1798. Dina petikan éta, Daniel ngalambangkeun William Miller, lambang utama jalma-jalma wijaksana dina sajarah éta. Miller mula-mula dipingpin ka nubuatan dua rébu lima ratus dua puluh taun dina Imamat dua puluh genep, sarta dina ayat tujuh jeung dalapan anjeunna ngalambangkeun jalma-jalma wijaksana anu kudu nyaluyukeun bebeneran yén paburencayna dua rébu lima ratus dua puluh taun éta kalintang écésna diidéntifikasi minangka paburencayna umat-Na ku Allah.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Jeung lamun maraneh ku sakabéh ieu tacan kénéh ngadéngékeun ka Kami, mangka Kami baris ngahukum maraneh tujuh kali leuwih beurat ku lantaran dosa-dosa maraneh. Jeung Kami bakal ngaremukkeun kasombongan kakawasaan maraneh; sarta Kami bakal ngajadikeun langit maraneh saperti beusi, jeung bumi maraneh saperti tambaga. Leviticus 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Kasombongan” Israél baheula téh nya éta waktu maranéhna diidinan nampik Allah minangka Raja maranéhna sarta milih raja manusa. Kasombongan maranéhna, anu ngadatangkeun karuntuhan (Siloka 16:18), nya éta kahayang maranéhna pikeun jadi sarua jeung sakabéh karajaan panyembah brahala di sabudeureunana. Dipiceunna heula karajaan kalér tuluy karajaan kidul téh mangrupa paburencayna kakawasaan (raja) dina taun 723 SM jeung 677 SM masing-masing.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller ngawakilan jalma-jalma anu wijaksana anu ngartos kana paningkatan pangaweruh anu dibuka segelna dina ayat-ayat saméméhna tina Daniel dua belas, sarta dina ayat tujuh jeung dalapan anjeunna digambarkeun minangka anu henteu ngartos patalina antara sarébu dua ratus genep puluh taun jeung dua rébu lima ratus dua puluh taun panyebaran umat Allah. Daniel ngawakilan umat Allah dina ahir Adventisme, kitu deui Miller dina awal Adventisme. Dina ahir Adventisme, dilema anu sarua tetep aya, sabab nalika Adventisme nyisihkeun pamahaman Miller ngeunaan “tujuh kali,” maranéhna kapaksa ngan ngaidentifikasi sarébu dua ratus genep puluh taun minangka Jaman Poék. Jalma-jalma wijaksana dina ahir miboga pasualan anu sarupa pikeun diréngsékeun sakumaha anu digambarkeun ku Daniel jeung Miller. Naha istilah tina Imamat dua puluh genep dipaké pikeun ngagambarkeun tilu satengah kali tibatan tujuh kali?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller henteu kungsi sapinuhna ngadamaikeun dilema ieu, tapi dina taun 1856 “caang nubuat anu anyar” panungtungan dipidangkeun dina runtuyan genep artikel anu henteu kungsi diréngsékeun, anu ngaidéntifikasi tujuh kali minangka ngagambarkeun tilu satengah taun Roma kapir nginjak-injak Israél Allah anu harfiah, dituturkeun ku tilu satengah taun Roma kapausan nginjak-injak Israél rohani. Tujuh taun ti harita Adventisme sacara tuntas nampik sakabéh caang ngeunaan tujuh kali, sahingga nyiapkeun dilema éta pikeun jalma-jalma wijaksana dina waktu ahir dina taun 1989, nalika, sakumaha diterangkeun dina Daniel pasal sabelas, ayat opat puluh, nagara-nagara anu ngawakilan urut Uni Soviét disapukeun ku kapausan jeung Amérika Sarikat.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Caang nu pangheulana anu dipasihkeun ka Miller ditampik dina taun 1863, sarta caang panungtungan ngeunaan perkara ieu dipasihkeun ku Hiram Edson dina genep artikel éta. Artikel-artikel éta tuluy dieureunkeun, sarta tujuh taun (times) ti harita kakawasaan Israél modérn disingkirkeun supaya nuladan ka gereja-gereja panyembah brahala anu sababaraha taun saméméhna geus kalayan bener diidéntifikasi minangka putri-putri Babul. Tujuh times dina Imamat dua puluh genep, salaku hiji doktrin nubuat, jadi batu sandungan, sarta kareueus Israél baheula, sakumaha digambarkeun ku kahayang maranéhna supaya Saul maréntah maranéhna minangka raja, kajadian deui. Yesus ngagambarkeun tungtung ku awal.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Kitab Daniel ogé nétélakeun hiji nubuat sarébu dua ratus salapan puluh taun babarengan jeung hiji nubuat sarébu tilu ratus tilu puluh lima taun anu duanana dimimitian ti dicabutna “anu sapopoé” dina taun 508. Dicabutna “anu sapopoé” ngawakilan dipiceunna panalawanan Roma kapir kana naékna kakawasaan kapausan dina taun 538. Aya mangsa peralihan tilu puluh taun saméméh kakawasaan kapausan ditempatkeun dina tahta bumi dina taun 538, tuluy sésa sarébu dua ratus genep puluh taunna réngsé dina taun 1798. Tilu puluh taun peralihan ti hiji karajaan ka karajaan salajengna nandaan taun-taun panungtungan pamaréntahan kapausan anu ngarah kana ditempatkeunana karajaan kagenep dina nubuat Alkitab dina tahta bumi dina taun 1798. Mimiti nubuat sarébu dua ratus salapan puluh taun nandaan hiji peralihan ti hiji karajaan dina nubuat Alkitab ka karajaan salajengna dina nubuat Alkitab, kitu deui tungtung nubuat éta.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Nubuat sarébu tilu ratus tilu puluh lima taun anu dimimitian dina waktu “kurban sapopoé” dileungitkeun dina taun 508, réngsé dina taun 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Ti mimiti mangsa kurban sapopoé dicabut, sarta kajijikeun anu ngadatangkeun kaangkaribaan dipasang, bakal aya sarébu dua ratus salapan puluh poé. Bagja jalma anu ngadagoan, sarta nepi ka sarébu tilu ratus tilu puluh lima poé. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Nubuat ngeunaan sarébu tilu ratus tilu puluh lima taun réngsé dina taun 1843, sarta Daniel nyebutkeun yén jalma-jalma anu “ngadagoan” nalika éta nubuat bakal kacumponan, bakal dipaparin berkah. Sister White nyebutkeun kieu.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Bagja panon-panon anu ningali perkara-perkara anu katingali dina taun 1843 jeung 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Eta talatah geus dipaparin. Jeung teu meunang aya panyareupan dina ngulangkeun talatah éta, sabab tanda-tanda jaman keur kacumponan; pagawean panutup kudu dirampungkeun. Hiji pagawean anu agung bakal dilakukeun dina waktu anu pondok. Hiji talatah baris geura dipaparin ku katangtuan Allah anu bakal ngagedéan jadi sora tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun maparin kasaksianana.” Manuscript Releases, jilid 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Ku sabab éta, awal nubuat sarébu tilu ratus tilu puluh lima taun nandaan hiji peralihan tina agama paganisme kana agama kapapaan, ku kituna ogé nandaan hiji peralihan tina Protestanisme kana Protestanisme Millerit.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Orang-orang Advent yang nampik kana bebeneran-bebeneran dasar Adventisme, sarua jeung nampik sakabéh nubuat waktu anu dipidangkeun ku kaum Millerit, kaasup dua rébu tilu ratus taun dina Daniel 8:14. Maranéhna bisa waé mungkir kana kanyataan ieu, tapi sacara logis bisa dipintonkeun yén kanyataan ieu téh leres; nanging pokok anu rék ku sim kuring ditekenkeun ayeuna béda, ku kituna éta perkara ku sim kuring rek disisihkeun heula, bari urang ngupayakeun mawa ieu tulisan ka kasimpulanana.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Paburencayna “tanah anu mulya” milik Yuda dina taun 677 SM ngagambarkeun dipijakna “pasukan” dina Daniel 8:13, 14, sarta nunjuk kana diadegkanna tanah mulya modern, nyaéta Amérika Sarikat. Dua rébu tilu ratus taun dina ayat-ayat anu sarua dimimitian dina taun 457 SM, sarta ngagambarkeun dipijakna “bait suci.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tuluy kaula ngadangu saurang jalma suci keur nyarios, tuluy aya deui saurang jalma suci nyarios ka jalma suci anu tangtu éta, anu keur nyarios tea, “Nepi ka iraha ieu tetempoan ngeunaan kurban sapopoe, jeung palanggaran anu ngabalukarkeun karuksakan, nepi ka boh tempat suci boh pasukan diserenkeun pikeun diinjak-injak?” Anjeunna tuluy ngandika ka kaula, “Nepi ka dua rebu tilu ratus poe; sanggeus éta, tempat suci bakal disucikeun.” Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 SM jeung 457 SM téh tanggal-tanggal anu kakait ku hubungan antara umat Allah jeung Bait Allah. Allah ngahijikeun deui boh pasukan téh boh Bait Suci dina waktu anu sarua, nyaéta dina 22 Oktober 1844. Dua ratus dua puluh taun antara 677 SM jeung 457 SM ngalambangkeun hiji mangsa nalika Allah netepkeun hiji tanda jalan anu ngawakilan nambahanana cahaya. Dina 22 Oktober 1844 cahaya malaikat katilu sumping, cahaya Bait Suci mimiti nyorot, sarta aya hiji pasukan di dinya pikeun ngumumkeun éta cahaya.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Dina garis profétik anu ngécéskeun perang tilu rupa anu dilaksanakeun ku Sétan jeung Kristus, Alkitab King James taun 1611 diterbitkeun. Pas dua ratus dua puluh taun ti harita, dina taun 1831, William Miller medarkeun pesenna pikeun kahiji kalina:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

Salila salapan taun William Miller yakin yén anjeunna kedah ngedalkeun pesenna ka garéja-garéja; tapi anjeunna ngantosan, ngaharepkeun yén aya sawatara otoritas anu dipikawanoh bakal ngumumkeun warta kabagjaan ngeunaan Jurusalamet anu badé geura sumping. Ku cara ngantosan kitu, anjeunna ngan ukur ngabuktikeun kayaktian pesen éta; maranéhna miboga ngaran yén maranéhna hirup, tapi sabenerna maranéhna keur gancang paéh. Dina taun 1831 Miller maparin wejangan kahijina ngeunaan nubuat-nubuat.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Gusti ngajaga naskah-naskah asli anu suci tur leres anu dipaké pikeun ngahasilkeun Alkitab. Saterusna Mantenna ngahasilkeun Alkitab-Na dina taun 1611. Tuluy Mantenna ngahirupkeun saurang utusan anu ngagunakeun aturan-aturan anu aya, anu dicangking, jeung anu ditetepkeun dina jero Alkitab pikeun ngahasilkeun amanat malaikat kahiji. Dina taun 1831, amanat Miller diformalkeun, sakumaha amanat dina sajarah Kristus diformalkeun ku Yohanes Pembaptis, sakumaha amanat geus diformalkeun dina unggal gerakan réformatoris. Amanat Miller, nyaéta amanat malaikat kahiji anu ngumumkeun dibukana pangadilan, langsung ditegeskeun ku panerapan mangsa waktu nubuat dua ratus dua puluh taun. Éta téh amanat pangéling-ngéling dina awal karajaan kagenep dina nubuat Alkitab—Amérika Sarikat.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Dina taun 1996, palayanan Future for America dimimitian, sarta pekabaran malaikat katilu anu geus dibuka segelna dina taun 1989—nya éta pekabaran anu ngaidéntifikasi cageurna tatu maut kapausan sarta hukum Minggu anu enggal datang—diterbitkeun dina hiji majalah anu judulna, The Time of the End. Pekabaran dina ahir Adventisme geus diformalkeun, sakumaha pekabaran dina awalna ogé geus diformalkeun. Dina awalna, pekabaran éta digantélkeun kana waktu sarta ngawakilan pamekaran salajengna tina bebeneran-bebeneran anu kaunggel dina Firman Allah. Dina taun 1996, dua ratus dua puluh taun sanggeus kalahiran Amérika Sarikat dina taun 1776, pekabaran dina ahir Adventisme diformalkeun sarta ngawakilan pamekaran salajengna tina pekabaran tilu malaikat.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Nalika urang medar sajarah sajajar antara tanduk Républikan jeung tanduk Protestan dina sajarah karajaan kagenep tina nubuat Alkitab, kudu kaharti saha ari tanduk Protestan téh jeung saha anu lain.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Tékunlah supaya anjeun némbongkeun diri katarima ku Allah, jadi saurang pagawé anu henteu kudu éra, anu leres ngabagi-bagikeun firman kayaktian. Tapi jauhan omongan-omongan anu cemar jeung anu kosong gunana; sabab éta bakal nambahan kana leuwih gedéna kajahatan. 2 Timoteus 2:15, 16.