Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
Sagampil tanggal 11 Agustus 1840 mastikeun aturan-aturan anu diadopsi ku Miller, sanggeus 11 Séptémber 2001 katingali ku jalma-jalma anu daék ningali, yén prinsip-prinsip nubuat anu diadopsi ku Future for America téh mangrupa métodologi Alkitabiah anu sajati ngeunaan hujan panungtungan, sakumaha ditepikeun dina Yesaya pasal dua puluh dalapan. Panerapan garis reformasi kana garis reformasi, sakumaha ditepikeun dina sajarah suci, netepkeun yén 11 Séptémber 2001 téh mangrupa pangulangan tina 11 Agustus 1840.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Katémbong yén nalika malaikat anu kuat dina Wahyu sapuluh turun dina taun 1840, Anjeunna ngalambangkeun turunna-Na dina taun 2001. Duanana malaikat turun nalika hiji nubuat ngeunaan Islam keur kalaksanakeun. Gerakan éta tuluy ngembang nalika lalaki jeung awéwé ngaréspon kana éféktivitas métodologi éta. Kapamingpinan Adventisme Poé Katujuh Laodikea diliwatan dina waktu ahir taun 1989, sarta ayeuna éta garéja asup kana prosés pangujian ahirna, nalika Gusti mimiti milih gerakan malaikat katilu pikeun jadi juru warta-Na dina poé-poé panungtungan.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
Hiji aturan pangutamana tina aturan-aturan anu dipasihkeun pikeun poé-poé panungtungan téh nyaéta larapan rangkep tilu tina nubuat. Hususna dina mangsa éta, larapan rangkep tilu tina tilu cilaka kacida écésna ngadukung kajadian tanggal 11 Séptémber 2001. Nalika kayaktian éta ditalungtik kalayan jujur, ku jalma-jalma anu dina waktu harita keur dipingpin ka “jalan-jalan baheula” milik Yermia, ku hate anu néangan kayaktian, kacumponan nubuat éta, babarengan jeung kasahihan aturan-aturan panapsiran nubuat anu diadopsi ku gerakan malaikat katilu, diaku sah.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Katingali yén pamahaman panaratas anu leres ngeunaan sajarah cilaka kahiji dina Wahyu pasal salapan ngagambarkeun Islam. Nabi palsu Muhammad katingali minangka raja dina sajarah éta. Dina sajarah éta Islam bakal nyerang Kakaisaran Romawi, jeung cara maranéhna perang sacara husus diidéntifikasi minangka nyerang sacara ngadadak jeung teu disangka-sangka. Dina hal éta dipikaharti yén justru cara perang Islam sorangan nyadiakeun akar étimologis tina kecap “assassin.” Dina sajarah éta Islam bakal nganyenyeri pasukan-pasukan Romawi, jeung mangsa éta ditungtungan dina garis hiji nubuat waktu saratus lima puluh taun. Nalika nubuat waktu éta béak dina 27 Juli 1449, nubuat waktu jeung sajarah cilaka kadua mimiti.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Ieu ngamimitian deui hiji nubuat waktu salila tilu ratus salapan puluh hiji taun jeung lima belas poé, anu réngsé dina 11 Agustus 1840. Dina sajarah éta, pamingpin anu ngawakilan padamelan nubuat Islam nyaéta Ottman, anu geus dilambangkeun ku Mohammed dina sajarah cilaka kahiji. Bab salapan nyebutkeun yén dina sajarah cilaka kadua, Islam bakal maehan pasukan-pasukan Roma. Maranéhna masih kénéh ngalaksanakeun cara perang anu sarua, nya éta nyerang sacara dadakan jeung teu disangka-sangka, tapi dina sajarah éta mesiu mimiti kapanggih jeung dipaké, ku kituna cilaka kadua ngawakilan hiji cara perang anu dilambangkeun ku serangan ngadadak saurang assassin, sarta salian ti éta ogé ngawengku bahan peledak.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
Dina tanggal 11 Séptémber 2001, bala rohani Roma ujug-ujug katarajang ku musibah katilu Islam ku bahan peledak. Kajadian éta nandaan awal sababaraha jalur bebeneran nubuat, tapi écés yén éta geus diteguhkeun dina dua saksi saméméhna, nyaéta musibah kahiji jeung kadua. Kajadian éta écés nembongkeun yén sakumaha dina panguatan sajarah Millerite tanggal 11 Agustus 1840, nalika nubuat Islam ngeunaan musibah kadua kacumponan sarta malaikat Wahyu sapuluh turun, kitu deui nalika nubuat Islam ngeunaan musibah katilu sumping, éta nandaan turunna malaikat Wahyu dalapan welas dina tanggal éta.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ayeuna kecap yén kuring geus nyatakeun yén New York kudu disapu ku gelombang pasang? Ieu mah can kungsi ku kuring diucapkeun. Kuring geus nyebutkeun, nalika ningali gedong-gedong jangkung keur diwangun di dinya, tingkat demi tingkat, ‘Pamandangan anu kacida pikageuleuheunana bakal kajadian nalika Gusti jumeneng pikeun ngageterkeun bumi kalayan dahsyat! Harita kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal dalapan welas tina Wahyu téh mangrupa panggeuing ngeunaan naon anu bakal tumiba ka bumi. Tapi kuring teu boga panarangan husus ngeunaan naon anu bakal tumiba ka New York, iwal yén kuring nyaho yén dina hiji poé gedong-gedong jangkung di dinya bakal diruntuhkeun ku ngabalik jeung ngabedalkeun kakawasaan Allah. Tina panarangan anu dipasihkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji keuna tina kakawasaan-Na anu maha kawasa, sarta wangunan-wangunan raksasa ieu bakal rubuh. Kajadian-kajadian bakal lumangsung anu kakieuna teu bisa urang bayangkeun.” Review and Herald, 5 Juli 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Gerakan Future for America harita katempo, ku jalma-jalma anu daék ningali, minangka paralel tina gerakan Millerite. Islam tina cilaka katilu jadi unsur utama tina pesen ti titik éta saterusna. Inspirasi kalawan écés ngajar yén nalika malaikat dina Wahyu turun, hujan panungtungan bakal datang.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan ahir bakal turun ka umat Allah. Hiji malaikat anu perkasa bakal turun ti sawarga, sarta sakuliah bumi bakal dicaangan ku kamulyaan anjeunna.” Review and Herald, 21 April 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
Nalika Singa ti kaom Yuda mimiti muka pamahaman anu leuwih jembar ngeunaan hujan panungtungan, Anjeunna mingpin umat-Na ka kitab Yoel, anu mangrupa titik rujukan utama ngeunaan hujan panungtungan. Dina mangsa éta, sawatara ti jalma-jalma anu geus ngagabung kana gerakan sanggeus 11 Séptémber 2001 netepkeun yén serangga-serangga dina kitab Yoel anu ngancurkeun tangkal anggur Allah, nepi ka ngarah kana hudangna Panjerit Tengah Peuting, ngalambangkeun Islam. Maranéhna teu bisa, atawa teu daék, ningali yén serangga-serangga éta ngalambangkeun Roma.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Cahaya anu kuat nu geus timbul ku cara ngakuan panerapan rangkep tilu tina nubuat patali jeung tilu cilaka nambahan hiji pangrojong logis anu teu disucikeun kana klaim maranéhna yén serangga-serangga éta ngagambarkeun Islam. Sakumaha salawasna kajadian, sakali hiji tafsir pribadi dipikaresep, bakal lumangsung panyelewengan kana Kitab Suci dina usaha pikeun ngadukung premis anu palsu. Dina karya maranéhna pikeun nguatkeun pamadeganana, maranéhna némbongkeun yén maranéhna henteu ngartos prinsip tipe jeung antitipe.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Dina ulikan teologi jeung biblikal, istilah “tipe” jeung “antitipe” dipaké pikeun ngagambarkeun hiji hubungan antara dua unsur, anu hiji ngaramalkeun atawa ngalambangkeun ti heula nu séjénna. Ieu konsép mindeng kaasup kana golongan anu leuwih lega, nyaéta “kalangkang” jeung “hakékat.”
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
Hiji tipe nyaéta hiji kajadian, jalma, atawa lembaga dina Perjangjian Heubeul anu ngagambarkeun ti heula atawa ngaramalkeun ti heula kajadian, jalma, atawa lembaga anu saluyu dina Perjangjian Anyar. Ieu ngawula minangka pangheulana anu simbolis. Antitipe nyaéta panggenepan atawa pangwujudan nyata tina tipe. Ieu téh kanyataan anu geus diramalkeun ti heula ku tipe. Konsép “kalangkang” jeung “hakékat” sajajar jeung hubungan antara tipe jeung antitipe. “Kalangkang” ngawakilan (tipe), ari “hakékat” ngawakilan (antitipe).
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Ku sabab eta, ulah aya saurang ogé anu ngahakiman maranéh dina perkara kadaharan atawa inuman, atawa dina hal poe raya, atawa bulan anyar, atawa poé-poé Sabat; anu éta téh mangrupakeun kalangkang tina perkara-perkara anu bakal datang, tapi hakékatna mah aya dina Kristus. Kolosa 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Sabab hukum Taurat, anu ngan miboga kalangkang tina hal-hal anu hade anu bakal datang, lain gambaran sajatina tina eta hal-hal, moal kungsi ku kurban-kurban anu dipidangkeun maranehna unggal taun kalayan terus-terusan nyampurnakeun jalma-jalma anu daratang ka dinya. Ibrani 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
Dina paséa pasulayan sanggeus 11 Séptémber 2001 ngeunaan Yoél, jeung idéntifikasi anu leres ngeunaan Roma kapapaan sakumaha dilambangkeun ku opat serangga, sahingga ngagambarkeun karuksakan maju bertahap tina Adventisme Laodikia, maranéhna anu ngabantah yén éta serangga téh Islam, lain ngan ukur nempatkeun tekenan anu teu disucikeun kana panerapan rangkep tilu tina tilu cilaka, tapi maranéhna ogé nunjuk kana rupa-rupa tipe anu nunjuk ka antitipe Roma, tuluy ngaku yén éta tipe-tipe saéstuna ngaidéntifikasi Islam. Ku cara kitu, maranéhna méré bukti yén boh maranéhna sabenerna henteu ngartos kana prinsip tipe jeung antitipe, boh maranéhna percaya yén ngagambarkeun tipe-tipe sacara salah téh mangrupa sarana anu pantes pikeun ngabenerkeun tujuanana.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Dina pasalia nu keur lumangsung ngeunaan Roma, aya deui bukti yén jalma-jalma anu nyekel kana pamadegan anu lepat yén “nu ngarampog” dina Daniel pasal sabelas ayat opat welas téh Amérika Serikat, henteu ngartos kalawan leres boh kana panerapan rangkep tilu tina nubuat, boh kana prinsip tipe jeung antitipe.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Nalika jalma-jalma anu nyekel pamadegan yén “para perampok” téh nyaéta Amérika Sarikat narékahan pikeun nguatkeun posisina, maranéhna ngagunakeun hiji panerapan tina panerapan rangkep tilu ngeunaan tilu Rum, pikeun saolah-olah ngabuktikeun yén Rum modéren, nyaéta wujud katilu tina Rum, téh Amérika Sarikat. Kalawan ngarep-ngarep yén maranéhna henteu ngahaja mere kasaksian palsu, sarta yén maranéhna ngan ukur némbongkeun kabodoan nu buta kana aturan-aturan panerapan rangkep tilu tina nubuat, maranéhna ngagunakeun hiji ciri kenabian tina dua Rum nu kahiji sarta ngabantah yén hiji ciri tina sajarah Rum téh ngaidentipikasi Rum modéren.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
Roma kapir téh mangrupa nu kahiji tina tilu pangenapan nubuat ngeunaan Roma. Dina Daniel pasal dalapan, Roma kapir téh tanduk leutik nu sipatna maskulin. Dina pasal dua, Roma kapir téh kakawasaan nagara. Dina Daniel tujuh, Roma kapir kabagi jadi karajaan sapuluh bagéan.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Wujud kadua Roma nyaéta Roma kapapaan, anu dina pasal dalapan mangrupa tanduk leutik anu sipatna awéwé, sarta anu dina pasal dua mangrupa kakawasaan garéjawi, jeung anu dina pasal tujuh mangrupa tanduk anu ngucapkeun pitenah-pitenah sarta nyabut tilu tanduk. Roma kapir téh hiji kakawasaan tunggal, tapi Roma kapapaan téh kakawasaan rangkep, ngalambangkeun garéja kapapaan anu maréntah kana kakawasaan nagara tina wangunan-wangunan pulitik saméméhna milik Roma kapir. Dina taun 1798, kakawasaan kapapaan narima tatu paéh na, tapi éta henteu eureun jadi garéja; éta ngan ukur eureun jadi sato galak tina nubuat Alkitab lantaran kakawasaan sipil anu saméméhna dikawasa ku éta geus dicabut.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Roma nu kadua nyaéta Roma kapapaan, sarta éta ngan ukur ngalaksanakeun fungsina minangka hiji kakawasaan (sato galak) dina nubuat Alkitab nalika éta miboga kamampuhan pikeun ngadalikeun kakawasaan nagara guna ngalaksanakeun rencana-rencanana anu ngahujat. Roma nu kahiji nyaéta hiji kakawasaan tunggal, Roma nu kadua nyaéta kakawasaan rangkep dua, sarta Roma nu katilu nyaéta kakawasaan rangkep tilu. Tilu perwujudan Roma diparéntah ku prinsip-prinsip anu sarua jeung unggal panerapan rangkep tilu dina nubuat. Dina harti profétis aya tilu balahi, tilu Babul, tilu Roma, jeung tilu Élia. Dina jihat tipe jeung antitipe, dua perwujudan kahiji tina unggal panerapan rangkep tilu mangrupa tipe-tipe anu nyadiakeun kalangkang tina panggenapan nu katilu, anu mangrupa antitipe jeung hakékat tina panerapan rangkep tilu dina nubuat.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Jeung Roma, sipat-sipat tina dua Roma anu kahiji nandakeun yén boh Roma pagan boh Roma kapapaan méré gelar Pontifex Maximus ka pangawasana. Ku sabab éta, gelar pangawasa Roma modéren nyaéta Pontifex Maximus, gelar anu henteu kungsi dipaparin ka présidén mana waé ti Amérika Sarikat. Dua Roma anu kahiji bakal ngéléhkeun tilu halangan géografis pikeun ngadegkeun kawibawaan dina tahta maranéhna dina mangsa sajarahna masing-masing. Teu aya bukti yén Amérika Sarikat geus ngéléhkeun tilu halangan géografis nepi ka taun 1798.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Dua Roma anu kahiji miboga jangka waktu anu tangtu anu geus ditetepkeun nalika maranéhna bakal maréntah kalayan pangluhurna. Dina ayat ka dua puluh opat tina Daniel pasal sabelas, Roma kapir ditandaan keur maréntah salila hiji “waktu,” atawa tilu ratus genep puluh taun, anu memang lumangsung ti Patempuran Actium dina taun 31 SM nepi ka taun 330 M. Sabalikna, Roma kapapaan sababaraha kali ditandaan keur maréntah salila sarébu dua ratus genep puluh taun sanggeus tilu tanduk dicabut, nyaéta ti taun 538 nepi ka 1798. Dina Yesaya pasal dua puluh tilu, Amérika Sarikat ditandaan keur maréntah salila tujuh puluh taun simbolis, sakumaha poé-poé hiji raja, tapi éta henteu kungsi ngaleungitkeun tilu halangan géografis saméméh maréntah salila tujuh puluh taun simbolis.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Roma modéren dipagambarkeun minangka nu ngungkulan tilu halangan géografis, nyaéta raja ti kidul, tanah nu mulya, jeung Mesir, dina Daniel pasal sabelas ayat opat puluh nepi ka opat puluh dua; sarta nalika éta tilu halangan geus dikalahkeun jeung dibawa kana katundukan ka Roma, mangka éta tuluy ngawangun pakumpulan tilu rupa, nyaéta naga, sato galak, jeung nabi palsu. Yohanes ogé ngawartoskeun ka urang yén tatu maotna sato galak kapapaan geus cageur, sarta yén saterusna éta maréntah salila opat puluh dua bulan simbolis.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Jeung kuring ningali salah sahiji huluna saolah-olah kasurupan tatu nepi ka paéh; tapi tatu anu matak paéhna téh cageur deui; sarta sakuliah dunya ngarasa héran ku sato galak éta. Jeung maranéhna nyembah ka naga anu geus méré kakawasaan ka sato galak éta; maranéhna ogé nyembah ka sato galak éta, bari nyebut, “Saha anu sarua jeung sato galak ieu? saha anu sanggup perang ngalawan anjeunna?” Jeung ka anjeunna dibikeun sungut pikeun ngucapkeun hal-hal anu agung jeung hujat; sarta kakawasaan dibikeun ka anjeunna pikeun neruskeun salila opat puluh dua bulan. Wahyu 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Sato anu marentah salila opat puluh dua bulan simbolis sanggeus tatu matina dicageurkeun téh nyaéta kakawasaan Romawi.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Nubuat dina Wahyu 13 nyatakeun yén kakawasaan anu dilambangkeun ku sato galak anu miboga tanduk siga anak domba bakal ngajadikeun “bumi jeung sakur anu cicing di dinya” nyembah kapausan—anu di dinya dilambangkeun ku sato galak “anu siga macan tutul.” ... Boh di Dunya Heubeul boh di Dunya Anyar, kapausan bakal nampa panghormatan dina kahormatan anu dipasihkeun ka lembaga Minggu, anu nangtung ngan ukur dina kawenangan Garéja Roma.” The Great Controversy, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Roma kahiji, nyaéta Roma kapir, maréntah kalayan kakawasaan nu pangluhurna salila tilu ratus genep puluh taun, minuhan Daniel pasal sabelas ayat dua puluh opat, sarta hal éta dilakonan sanggeus éta ngaleungitkeun tilu halangan géografis, minuhan Daniel pasal dalapan ayat salapan.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Papal, Roma kadua maréntah kalawan kakawasaan anu pangluhurna salila sarébu dua ratus genep puluh taun dina minuhan sababaraha bagian Kitab Suci, sarta hal éta lumangsung sanggeus manéhna nyingkirkeun tilu halangan géografis dina minuhan Daniel pasal tujuh, ayat dalapan jeung dua puluh.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Roma modéren ngéléhkeun raja kidul dina ayat kaopat puluh tina Daniel pasal sabelas, tuluy dina ayat kaopat puluh hiji éta ngéléhkeun tanah anu mulya, sarta dina ayat kaopat puluh dua éta ngéléhkeun Mesir. Roma modéren nyaéta raja kalér dina Daniel pasal sabelas.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Roma kahiji, nyaéta Roma kafir, mangrupa kakawasaan anu nganiaya, sarta Roma kadua, nyaéta Roma paus, mangrupa kakawasaan anu nganiaya; ku kituna Roma modéren bakal jadi kakawasaan anu nganiaya.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Amérika Sarikat baris ilubiung dina panganiayaan katilu anu dilakonan ku Roma modéren, tapi ieu henteu ngaidéntifikasi Amérika Sarikat minangka kakawasaan kapausan, ieu ngan saukur ngaidéntifikasi hiji ciri tina hubungan Amérika Sarikat jeung kakawasaan kapausan dina poé-poé panungtungan.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Jalma anu hayang ngabantah yén Amérika Sarikat téh nyaéta “robbers of thy people” dina poé-poé panungtungan ngagunakeun panerapan rangkep tilu tina tilu Roma pikeun kaliru ngaidéntifikasi Amérika Sarikat. Métode anu cacad anu maranéhna anggo dina kontéks panerapan rangkep tilu téh dumasar kana ngaidéntifikasi hiji ciri tina dua Roma anu kahiji, tuluy negeskeun yén hiji ciri nubuat ngeunaan Roma, lain Roma éta sorangan, nyaéta Roma anu katilu.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Aranjeunna nangtukeun hukum Minggu sajarah munggaran ti Constantine dina taun 321 M, tuluy hukum Minggu Roma kapapaan dina taun 538 M, pikeun ngaku yén hukum Minggu anu enggal datang di Amérika Sarikat nangtukeun Amérika Sarikat minangka Roma modéren, sarta maranéhna ogé nyampurkeun panerapan anu cacad ku ngahubungkeun panginget Yesus supaya ngungsi nalika “kajijikan anu nyababkeun karuksakan” anu diucapkeun ku Daniel, salaku hukum Minggu. “Kajijikan anu nyababkeun karuksakan” anu diucapkeun ku Yesus, nuduhkeun kana dua hukum Minggu dina poé-poé panungtungan, tapi éta mangrupa simbolisme anu béda pisan, nyaéta minangka panginget pikeun ngungsi, lain panginget pikeun ngajauhan tanda sato galak. Gagasan maranéhna anu cacad éta malah teu ngabahas yén aya dua hukum Minggu anu husus dina poé-poé panungtungan.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Ku sabab eta, lamun maraneh nenjo kajijikan anu nimbulkeun karuksakan, anu parantos diucapkeun ku Nabi Daniel, nangtung di tempat suci, (sing saha anu maca, muga ngartos:) mangka sing maraneh anu aya di Yudea geura ngungsi ka pagunungan; sing saha anu aya di luhur hateup imah ulah turun pikeun nyokot naon-naon ti jero imahna; kitu deui sing saha anu aya di sawah ulah mulang deui pikeun nyokot pakeanana. Cilaka ka maranéhna anu keur kakandungan, jeung ka maranéhna anu keur nyusuan dina mangsa eta! Tapi sing maraneh neneda, supaya pangungsian maraneh ulah kajadian dina usum tiris, jeung ulah dina poe Sabat. Mateus 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
“Kalanggaran nu nyababkeun kalulumpatan, anu geus diucapkeun ku Daniél nabi,” nya éta hiji tanda anu dipaparinkeun ku Isa ka umat-Na pikeun nandakeun iraha maranéhna kudu ngungsi tina karuksakan Yerusalem nu rek datang, nalika Roma kapir ngepung sarta satuluyna ngancurkeun tempat suci jeung kota éta ti taun 66 nepi ka taun 70 M.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
Yesus ngadawuh ka murid-murid anu keur ngaregepkeun ngeunaan hukuman-hukuman anu bakal tumiba ka Israil anu murtad, jeung hususna ngeunaan pangbales nu adil anu bakal datang ka maranéhna lantaran maranéhna nampik jeung nyalibkeun Al Masih. Tanda-tanda anu teu bisa disalahhartikeun bakal miheulaan puncak anu pikageliseun éta. Waktu anu dipikasieun bakal datang ngadadak jeung gancang. Jeung Jurusalamet ngingetan para pamilonna: “Ku sabab eta, lamun maraneh ningali kajijikeun panyirnaan, anu geus diucapkeun ku Daniil nabi, nangtung di tempat suci, (sing saha nu maca, kudu ngarti:) mangka sing maraneh anu aya di Yudea ngungsi ka pagunungan.” Mateus 24:15, 16; Lukas 21:20, 21. Nalika panji-panji brahala urang Romawi dipasang di taneuh suci, anu manjang sababaraha furlong di luar témbok kota, harita para panganut Kristus kudu neangan kasalametan ku jalan ngungsi. Nalika tanda panggeuing éta katempo, jalma-jalma anu rek lolos teu meunang reureuh....
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“Teu aya saurang ogé urang Kristen anu binasa dina karuksakan Yerusalem. Kristus geus maparin panginget ka murid-murid-Na, sarta sakumna anu percaya kana pangandika-Na ngawaskeun tanda anu geus dijangjikeun.... Tanpa reureuh maranéhna ngalungsur ka hiji tempat anu aman—kota Pella, di tanah Perea, peuntas Yordan.” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
Nalika taun 538 beuki ngadeukeutan, urang Kristen dina mangsa éta nyaraho yén garéja geus diruksak ku hiji kompromi jeung agama kapir, sarta dumasar kana pangéling Kristus, jeung sajalan jeung pangerang anu dipaparinkeun ngaliwatan kasaksian rasul Paulus dina 2 Thessalonians pasal dua, maranéhna ngungsi ka padang gurun nubuatan salila sarébu dua ratus genep puluh taun.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Tapi saméméh datangna Kristus, bakal kajadian kamajuan-kamajuan penting dina dunya agama, sakumaha geus dipiwarang dina nubuat. Rasul nyatakeun: ‘Ulah buru-buru kaguncang dina pikiran, atawa jadi guligah, boh ku roh, boh ku kecap, boh ku surat saolah-olah ti kami, saolah-olah poé Kristus geus caket. Ulah aya nu nipu ka aranjeun ku jalan naon waé: sabab poé éta moal datang, iwal lamun murtad téh datang heula, sarta éta jelema dosa dinyatakeun, anak kabinasaan; anu ngalawan jeung ngagungkeun dirina saluhureun sagala nu disebut Allah, atawa nu disembah; nepi ka manéhna salaku Allah linggih di Bait Allah, némbongkeun dirina yén manéhna téh Allah.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Kecap-kecap Paulus ulah nepi ka ditafsirkeun sacara salah. Teu meunang diajarkeun yen anjeunna, ku wahyu husus, geus ngingetkeun urang Tesalonika ngeunaan datangna Kristus anu sakedapan deui. Pamadegan saperti kitu bakal nimbulkeun kaguncangan dina iman; sabab kuciwa mindeng nuntun kana teu percaya. Ku sabab eta rasul ngingetan dulur-dulur supaya maranehna ulah narima pesen saperti kitu saolah-olah asalna ti anjeunna, sarta tuluy nekenkeun kanyataan yen kakawasaan kapapaan, anu kacida écésna dipedar ku nabi Daniel, can kénéh bakal naék sarta ngalakukeun perang ngalawan umat Allah. Nepi ka kakawasaan ieu ngalaksanakeun padamelanana anu mawa pati jeung pinuh ku pitenah, garéja moal aya gunana ngarep-ngarep datangna Gustina. ‘Naha maraneh henteu émut,’ saur Paulus nanya, ‘yen waktu kuring masih kénéh aya jeung maraneh, kuring geus nyaritakeun ieu perkara ka maraneh?’”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Pikageriheun pisan éta cocobaan-cocobaan anu bakal narajang ka gareja anu sajati. Malah dina mangsa rasul éta keur nulis, ‘rahasia kajahatan’ geus mimiti digawé. Kamekaran-kamekaran anu bakal lumangsung di mangsa nu bakal datang téh bakal jadi ‘nurutkeun kana pagawéan Iblis kalawan sagala kakawasaan jeung tanda-tanda jeung kaajaiban-kaajaiban palsu, sarta kalawan sagala rupa panipuan kajahatan dina maranéhna anu binasa.’”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Pangutamana khidmat teh panyatakeun rasul ngeunaan jalma-jalma anu nolak narima ‘kanyaah kana bebeneran.’ ‘Ku sabab ieu,’ saur anjeunna ngeunaan sakumna anu kalawan dihaja nampik amanat-amanat bebeneran, ‘Allah bakal ngintunkeun ka maranéhna kasasab anu pohara kuat, nepi ka maranéhna percaya kana bohong: supaya maranéhna sadayana dihukum, nya éta anu teu percaya kana bebeneran, tapi ngarasa resep kana kajahatan.’ Manusa teu bisa kalayan tanpa hukuman nampik pangéling-pangéling anu ku rahmat ku Allah dikintunkeun ka maranéhna. Ti jalma-jalma anu terus kekeuh ngajauhan pangéling-pangéling ieu, Allah narik Roh-Na, ngantunkeun maranéhna kana panipuan-panipuan anu dipikacinta ku maranéhna.” Acts of the Apostles, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Pasatujuan antara kapir jeung garéja téh mangrupa tanda pangéling-ngéling anu nyababkeun urang Kristen dina jaman éta misahkeun diri ti Roma kapapaan, tapi kudu dicatet yén cahaya anu disumbangkeun ku Paulus kana pangéling Yésus supaya ngungsi téh, nyaéta petikan anu sarua anu ku William Miller dipikaharti yén “the daily” dina kitab Daniel ngawakilan Roma kapir. Hubungan nubuat antara Roma kapir anu nahan, tuluy mundur supaya Roma kapapaan bisa naék kana tahta, mangrupa hiji bebeneran anu kudu dipikaharti, sabab balukar tina henteu ngakuan hubungan nubuat éta bakal mawa kasasab anu pohara kuat ka jalma-jalma anu henteu mikanyaah kana bebeneran éta. Sister White nyarioskeun sajarah anu sarua:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Perjuangan anu pohara matak putus asa diperlukeun ku jalma-jalma anu rék satia supaya tetep pageuh nangtung ngalawan panipuan jeung kajahatan anu matak jijik, anu disamurkeun ku papakéan kapanditaan sarta diasupkeun ka jero garéja. Alkitab henteu ditarima minangka patokan iman. Doktrin kabébasan agama disebut bid’ah, sarta jalma-jalma anu ngadukung éta dipikangéwa jeung dilarang.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“Sanggeus hiji pasalia panjang tur beurat, éta sakedik jalma-jalma satia mutuskeun pikeun ngabubarkeun sakabéh pasatuan jeung garéja nu murtad lamun manéhna tetep nolak ngabébaskeun dirina tina kasalahan jeung panyembahan brahala. Maranéhna ningali yén pisah téh mangrupa kabutuhan nu mutlak lamun maranéhna rék taat kana firman Allah. Maranéhna teu wani ngalalaworakeun kasalahan-kasalahan anu matak binasa pikeun jiwana sorangan, sarta méré conto anu bakal ngabahayakeun iman anak-anakna jeung turunanana. Pikeun ngajaga katengtreman jeung kasatuan maranéhna daék ngalakukeun sagala konsési anu saluyu jeung kasatiaan ka Allah; tapi maranéhna ngarasa yén komo katengtreman ogé bakal mahal teuing lamun ditebus ku ngorbankeun prinsip. Lamun kasatuan ngan bisa kahontal ku jalan ngakompramikeun bebeneran jeung kaadilan, mangka sing aya béda, komo perang ogé.” The Great Controversy, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Hubungan nubuat antara Amérika Sarikat jeung kapausan dina poé-poé panungtungan geus dilambangkeun, sarta ditekenkeun, ku pangidéntifikasian Paulus ngeunaan hubungan antara Roma kapir jeung Roma paus dina mangsa nu ngarah ka taun 538 M. Dina panerapan rangkep tilu ngeunaan Roma, Roma kapir ngalaksanakeun kecap-kecap Yesus anu nangtukeun kajijikeun anu nganyamarkeun salaku tanda pikeun ngungsi, sarta Roma paus ogé ngalaksanakeun kecap-kecap Yesus. Sister White nangtukeun aya panalaksanaan séjén deui tina kecap-kecap Kristus.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Ayeuna lain waktuna pikeun umat Allah mapagkeun kaasih maranéhna atawa ngumpulkeun harta banda maranéhna di dunya. Teu lila deui, saperti para murid baheula, urang bakal kapaksa neangan panyumputan di tempat-tempat anu suwung jeung nyorangan. Sakumaha pangepungan Yerusalem ku tentara Romawi jadi tanda pikeun ngungsi ka urang Kristen Yudea, kitu deui panyanggupan kakawasaan ku bangsa urang dina dekrit anu maksa Sabat kapapaan bakal jadi panginget pikeun urang. Harita bakal jadi waktuna ninggalkeun kota-kota gedé, minangka persiapan pikeun ninggalkeun kota-kota leutik demi bumi-bumi anu nyorangan di tempat-tempat anu nyamuni di antara pagunungan.” Testimonies, volume 5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Pikeun urang Kristen dina mangsa Kristus, éta pangéling nangtukeun iraha maranéhna kudu ngungsi ti Yerusalem. Dina abad kalima jeung kagenep, éta pangéling pikeun urang Kristen nuntun maranéhna supaya ngungsi ka padang gurun.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Jeung éta awewe ngungsi ka padang gurun, ka tempat anu geus disadiakeun ku Allah pikeun dirina, supaya di dinya maranéhna ngurus anjeunna salila sarébu dua ratus genep puluh poé.... Jeung ka éta awewe dibéré dua jangjang manuk garuda anu gedé, supaya manéhna bisa hiber ka padang gurun, ka tempatna, di mana anjeunna dipiara salila hiji waktu, jeung sababaraha waktu, jeung satengah waktu, jauh tina payuneun oray. Jeung éta oray nyemburkeun cai tina sungutna kawas caah ngudag éta awewe, supaya anjeunna kabawa ku caah éta. Jeung bumi nulungan éta awewe, jeung bumi muka sungutna, sarta ngelek caah anu disemburkeun ku naga tina sungutna. Jeung naga ambek pisan ka éta awewe, tuluy indit rék ngayakeun perang ngalawan sésa turunanana, nyaéta anu nurut kana parentah-parentah Allah, jeung anu nyekel kasaksian Yesus Kristus. Wahyu 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
Yesus salawasna ngagambarkeun ahir hiji perkara ku awal perkara éta, sabab Anjeunna teh Alfa jeung Omega. Panggeuing ngeunaan kajijikeun anu nyababkeun karuksakan dina sajarah Roma kapausan dipikawanoh waktu kakawasaan kapausan dipikawanoh keur nangtung di tempat suci.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Panggeuing éta kacatet ku Mateus, Markus, jeung Lukas, sarta unggal rujukan miboga béda leutik dina kecap-kecapna. Mateus nyebut, “Ku sabab éta, lamun maranéh bakal ningali kajijikeun karuksakan, anu diucapkeun ku Daniél nabi, nangtung di tempat suci,” sedengkeun Markus nyebut, “lamun maranéh bakal ningali kajijikeun karuksakan, anu diucapkeun ku Daniél nabi, nangtung di tempat anu teu pantes pikeun éta.” Lukas nyebut, “lamun maranéh bakal ningali Yerusalem dikurilingan ku pasukan-pasukan perang, mangka teranglah yén karuksakanana geus caket. Mangka sing jalma-jalma anu aya di Yudea ngungsi ka pagunungan.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Katilu kasaksian éta berlaku babarengan. Dina panerapan anu leuwih husus, rujukan Lukas ngeunaan Yerusalem anu dikepung ku tentara ngécéskeun éta pépéling yén nalika Roma kapir ngamimitian pangepunganana ka Yerusalem dina taun 66 M, urang Kristen anu masih aya di Yerusalem kudu geuwat ngungsi. Rujukan Mateus ngeunaan “tempat suci” saluyu jeung Paulus anu nangtukeun “jelema dosa” anu “linggih di Bait Allah, némbongkeun dirina saolah-olah manéhna téh Allah,” ku kituna ngawakilan pangenepan kapapaan tina “kajijikeun anu nyababkeun karuksakan.” Markus ngaidéntifikasi kajijikeun anu nyababkeun karuksakan nangtung di tempat anu teu pantes pikeun éta, sarta éta saluyu jeung pépéling pikeun ngungsi anu dipasihkeun ka Adventisme dina poé-poé panungtungan. Dua tina éta pépéling pakait jeung parentah yén sing saha anu maca éta pépéling kudu ngarti, sarta éta sadayana nyangkem hiji tanda anu dimaksudkeun pikeun ngabéjaan urang Kristen dina jamanna sangkan ngungsi.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
Pamakéan anu salah tina hiji panerapan rangkep tilu anu disalahgambarkeun ku maranéhna anu ngaku yén “jalma-jalma garong ti bangsamu” téh nyaéta Amérika Serikat, nandakeun yén nalika “kajijikan anu nyababkeun karuksakan” digenepan dina hukum Minggu di Amérika Serikat, mangka hukum Minggu anu tuluy dipaksa laksanakeun éta nandakeun Amérika Serikat minangka Roma Modéren, sabab Roma kapir jeung Roma kapausan duanana saméméhna kungsi maksa ngalaksanakeun hukum Minggu.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
Masalah dina panerapan anu cacad éta nyaéta yén hukum Minggu Roma kapir lumangsung dina taun 321 M, sedengkeun kacumponan Roma kapir ngeunaan “kajijikan anu matak nyababkeun karuksakan” geus kacumponan dina taun 66 M, nyaéta 255 taun saméméh hukum Minggu taun 321 M. Kitu deui, kompromi anu ngahasilkeun “jalma dosa” éta geus lumangsung dina mangsa Paulus, anu nyarios, “the mystery of iniquity doth already work,” padahal hukum Minggu kapausan kakara datang leuwih ti opat abad ti harita. Dua saksi kahiji dina panerapan rangkep tilu tina nubuat netepkeun ciri-ciri kacumponan katilu dina poé-poé panungtungan. “Kajijikan anu matak nyababkeun karuksakan” dina poé-poé panungtungan, dumasar kana dua saksi sajarah, jeung tilu catetan Kitab Suci ngeunaan pangandika Kristus, ngagambarkeun hiji pangéling supaya ngungsi, lain palaksanaan hiji hukum Minggu.
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Dina artikel salajengna urang bakal ngarecahkeun naha panerapanana cacad dina kontéks aturan-aturan anu geus ditetepkeun anu patali jeung panerapan rangkep tilu tina nubuat, sarta naha idéntifikasi hukum Minggu dina kontéks pangéling anu dipasihkeun ku Kristus mangrupa salah ngagambarkeun sajarah nubuat.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Ieu kompromi antara kapir jeung Kristen nyababkeun mekarna ‘jalma dosa’ anu geus dipedar ti heula dina nubuat minangka anu ngalawan ka Allah sarta ngagungkeun dirina saluhureun Allah. Éta sistem agama palsu anu kacida gedéna téh mangrupa karya agung kakawasaan Sétan—tugu pangéling-ngéling kana upaya-upayana pikeun nangkarak dina tahta jeung ngawasa bumi nurutkeun pangersa sorangan.” The Great Controversy, 50.