The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
Kajijikan nu matakpi, nu dipadarkeun ku Daniel nabi, mangrupa tanda pikeun urang Kristen dina tilu jaman anu béda supaya maranéhna ngungsi. Urang Kristen di Yerusalem ngungsi nalika maranéhna ningali panji-panji tentara Romawi ngurilingan Yerusalem dina taun 66 M. Urang Kristen dina ahir abad kalima jeung awal abad kagenep ngungsi ka padang gurun nalika maranéhna ningali jalma durhaka di Bait Allah ngumumkeun yén dirina téh Allah. Dina taun 1888 aya sawatara rangkay undang-undang Minggu anu diajukeun ka Kongrés Amérika Sarikat ku Sénator Blair. RUU-RUU éta disebut RUU Blair, sarta éta mangrupa upaya pikeun netepkeun poé Minggu minangka Poé Ibadah Nasional. Ibadah poé Minggu téh tanda sato galak, tanda kakawasaan kapausan, sarta Konstitusi Amérika Sarikat sacara langsung nentang panerapan agama nasional minangka ujian pikeun warga nagara Amérika Sarikat.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Ieu kanyataan anu kaliwat tina panerapan anu cacad anu patali jeung ngaidentipikasi Amérika Sarikat minangka Roma modéren. Hiji panerapan rangkep tilu tina nubuat miboga aturan-aturan husus anu ngatur panerapanana. Aturan-aturan éta netepkeun yén ciri-ciri nubuat tina minangkana kahontal anu kahiji kudu dihijikeun jeung ciri-ciri nubuat tina minangkana kahontal anu kadua pikeun netepkeun ciri-ciri nubuat tina minangkana kahontal anu katilu.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
Panginget supaya kabur téh mangrupa panginget supaya kabur tina panganiayaan anu bakal datang. Dina jaman Kristus, panganiayaan éta nyaéta karuksakan Yerusalem jeung Bait Allah dina taun 70. Tanda panginget ngeunaan panganiayaan anu keur ngadeukeutan éta dipasihkeun dina taun 66 M. Panginget supaya kabur dina ahir abad kalima jeung awal abad kagenep ku Paulus diidéntifikasi minangka pangakuan kana murtadna Pergamos anu sipatna nubuat, anu ngawakilan Roma kapir. Kudu aya murtad heula, sangkan jalma durhaka anu bakal ngedalkeun dirina minangka Allah bisa dinyatakeun. Dina sajarah anu ngadeukeutan taun 538, Roma kapir anu geus nahan, atawa sakumaha ceuk Paulus “withholdeth,” disingkirkeun, sarta nalika Pergamos murtad jeung tanda pikeun kabur datang, éta ngarahkeun jalma-jalma satia supaya misah tina komuni garéja-garéja kapausan. Tuluy dina taun 538, dina Konsili Orléans, kakawasaan kapausan netepkeun hiji hukum Minggu, sarta dimimitianlah sarébu dua ratus genep puluh taun panganiayaan kapausan.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
Dua saksi anu kahiji écés nétélakeun yén katiluna kalina panggeusan tina panginget pikeun ngungsi anu dipasihkeun ku Kristus téh lumangsung saméméh panganiayaan anu sabenerna. Karuksakan Yerusalem kajadian pas tilu satengah taun sanggeus pangepungan ku Cestius dimimitian dina taun 66 M, ku kituna méré kasempetan ka urang Kristen pikeun ngungsi heula saméméh kengerian pangepungan kadua anu dipimimitian ku Titus sarta dipungkas ku karuksakan bait Allah jeung kota. Saméméh taun 538, urang Kristen misah ti garéja Roma kapausan, sarta sacara nubuat ngungsi ka padang gurun, anu ngagambarkeun karuksakan Yerusalem rohani.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Nanging pakarangan anu aya di luar Bait Allah ulah diukur, sabab éta dipasrahkeun ka bangsa-bangsa sanés Yahudi; jeung maranéhna bakal nginjak-nginjak kota suci salila opat puluh dua bulan. Jeung Kami baris mikeun kakawasaan ka dua saksi Kami, sarta maranéhna bakal nubuatan salila sarébu dua ratus genep puluh poé, maké lawon karung. Wahyu 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
Dina duanana ilustrasi ngeunaan panggeuing pikeun ngungsi, panggeuing éta datang saméméh panganiayaan, sarta panganiayaan éta digambarkeun ku Roma, boh kafir boh kapausan, anu nincak-injak Yerusalem, boh nu harfiah boh nu rohaniah. Panggeuing pikeun ngungsi keur Adventis Poé Katujuh nyaéta RUU Blair dina taun 1888. Dina kacumponan kahiji dina sajarah Roma kafir, urang Kristen kudu ngungsi ti Yerusalem, sarta dina kacumponan Roma kapausan, urang Kristen ngungsi ka padang gurun. Pikeun Adventisme, panggeuingna nyaéta supaya ngungsi ka padésan.
“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 keur umat Allah ngabeungkeutkeun kanyaahna atawa numpukkeun banda-hartana di dunya. Waktuna geus moal lila deui, nalika, saperti para murid baheula, urang bakal kapaksa neangan panyalindungan di tempat-tempat anu gersang jeung nyorangan. Sakumaha pangepungan Yerusalem ku tentara Rum jadi tanda pikeun kabur ka urang Kristen di Yudea, kitu deui pangrebutan kakawasaan ku bangsa urang dina dekrit anu maksa dipaliréna Sabat papal bakal jadi pangéling-ngéling pikeun urang. Harita bakal jadi waktuna ninggalkeun kota-kota gedé, minangka pangsiap pikeun ninggalkeun kota-kota leutik demi bumi-bumi anu nyorangan di tempat-tempat anu nyamuni di pagunungan.” Testimonies, jilid 5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
“Pangnyokot kakawasaan ku bangsa urang dina kaputusan anu maksa sabat kapausan bakal jadi pangeling-eling pikeun urang,” geus kacumponan waktu kagijigan nu nyababkeun karuksakan, luyu jeung kecap-kecap Markus, “ngadeg di tempat anu lain kuduna.” Dina taun 1888, Kongrés Amérika Sarikat keur nimbang-nimbang hiji undang-undang anu sabalikna sacara langsung jeung hiji unsur utama dina Konstitusi, sarta dina waktu éta umat Advent Poé Katujuh kudu ninggalkeun kota-kota sarta pindah ka padésan.
“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, 30.
“Teu aya hiji ogé urang Kristen anu binasa dina karuksakan Yerusalem. Kristus parantos maparin panginget ka murid-murid-Na, sarta sakumna anu percanten kana pangandika-Na ngawaskeun tanda anu parantos dijangjikeun éta.... Tanpa reureuh maranéhna ngalungsur ka tempat anu aman—kota Pella, di tanah Perea, peuntaseun Yordan.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Ciri-ciri nubuatan tina anu kahiji dina tanda-tanda pangéling supaya lumpat, ngagambarkeun panggenapan anu katilu jeung pamungkas. Sakapeung éta ciri-ciri nubuatan ngahasilkeun panggenapan ganda dina panggenapan anu katilu. Hiji conto ngeunaan ieu nyaéta tilu Élia. Garis Élia dina pasanggiri-Na ngalawan Izébél, Aháb, jeung nabi-nabi Baal, dihijikeun jeung ciri-ciri Yohanes Pambaptis, Élia anu kadua, dina pasanggiri-na ngalawan Hérodias, Hérodes, jeung Salomé, netepkeun yén dina poé-poé pamungkas, sabab panggenapan anu katilu jeung pamungkas tina hiji panerapan rangkep tilu salawasna aya dina poé-poé pamungkas, Élia jeung Yohanes ngawakilan dua golongan umat Allah. Hiji golongan anu diwakilan ku Élia henteu paéh, jeung golongan séjén anu diwakilan ku Yohanes paéh. Dua golongan éta ogé diwakilan dina Wahyu pasal tujuh minangka saratus opat puluh opat rébu, anu henteu paéh, jeung jalma réa anu loba pisan anu paéh.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
Dina tilu Babul aya hiji unsur anu sarupa dina amanat nubuat, nya éta yén Babul kahiji dilambangkeun ku Nimrod, ari Babul kadua dilambangkeun ku raja anu kahiji jeung anu pamungkas, nyaéta Nebukadnesar jeung Belsyazar. Nebukadnesar ngagambarkeun jalma-jalma di Babul anu bakal disalametkeun, sedengkeun Belsyazar ngagambarkeun jalma-jalma di Babul anu bakal binasa.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
Dina poé-poé panungtung aya dua hukum Minggu anu jadi jejer ramalan Kitab Suci. Anu kahiji nya éta hukum Minggu di Amérika Sarikat anu bakal geura datang, sarta anu kadua nya éta hukum Minggu anu dipaksakeun ka sakuliah dunya. Dua hukum Minggu éta geus dilambangkeun ku hukum Minggu Roma kapir, nalika dina taun 321, Konstantinus maksa hukum Minggu anu kahiji, tuluy diteruskeun ku hukum Minggu Roma Kapapaan dina taun 538. Roma kapir mangrupa salah sahiji tina sababaraha tipe nubuatan anu ngagambarkeun heula Amérika Sarikat, sarta hukum Minggu taun 321 ngalambangkeun hukum Minggu di Amérika Sarikat anu bakal geura datang. Hukum Minggu kapapaan taun 538 ngalambangkeun hukum Minggu anu dipaksakeun ka sakuliah dunya. Pamadegan anu cacad yén Amérika Sarikat dilambangkeun ku para garong dina Daniel sabelas nyoba ngagunakeun hukum Minggu di Amérika Sarikat anu bakal geura datang minangka bukti pikeun ngaku yén hukum Minggu di Amérika Sarikat ngabuktikeun yén Amérika Sarikat téh Roma modéren, bari mopohokeun yén aya hukum Minggu séjén anu dipaksakeun ka unggal bangsa di dunya ku pasatuan tilu rupa tina naga, sato galak, jeung nabi palsu.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Lamun hiji undang-undang poé Minggu di Amérika Sarikat nangtukeun yén Amérika Sarikat téh Roma Modérn, mangka undang-undang poé Minggu anu lumaku sadunya nangtukeun naon? Tilu Roma ngaidentipikasi yén Roma Modérn, anu sipatna tilulapis, bakal maksa nerapkeun dua undang-undang poé Minggu anu béda. Nu kahiji aya di Amérika Sarikat sarta geus ditipologikeun ku undang-undang poé Minggu Konstantinus dina taun 321, sarta nu kadua nyaéta sakuliah dunya, sakumaha ditipologikeun ku undang-undang poé Minggu kapapaan taun 538. Ngagunakeun undang-undang poé Minggu di Amérika Sarikat dina kontéks panerapan ramalan anu tilu kali pikeun ngaku yén undang-undang poé Minggu ngabuktikeun saha Roma Modérn, hartina ngalalaworakeun ciri-ciri ramalan anu geus ditetepkeun ku Roma kafir jeung Roma kapapaan. Dina poé-poé panungtungan aya dua undang-undang poé Minggu anu béda, sarta taya sahijina ogé lain bukti pikeun ngaidentipikasi yén para garong umat téh Amérika Sarikat. Lamun kasaksian Roma kafir jeung Roma kapapaan dipidangkeun sacara nyasabkeun pikeun nguatkeun hiji tafsiran pribadi, sakumaha ayeuna keur dipigawé, éta némbongkeun yén jalma-jalma anu narékahan ngajaga tafsiran pribadina henteu ngarti kana tipe jeung antitipe.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
Roma kapir mangrupa hiji tipe pikeun Amérika Sarikat, sarta Roma kapapaan ngalambangkeun Roma modéren. Sasarengan jeung ieu panerapan anu salah tina hiji panerapan rangkep tilu kana nubuat, jeung pangakuan yén naon anu keur diajarkeun téh diteundeun dina kontéks “tipe jeung antitipe,” aya deui kagagalan séjén, nya éta netepkeun “kajijikan anu nyababkeun karuksakan” sakumaha hal éta digambarkeun dina kontéks hiji panerapan rangkep tilu kana nubuat.
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Ti taun 66 nepi ka taun 70 M, dua jenderal Romawi nyerang Yerusalem. Duanana jenderal éta, nyaéta Cestius jeung Titus, ngamimitian ku pengepungan, tapi ngan hiji anu mundur ti pengepungan salila sawatara waktu anu pondok, anu ku pangersa Allah ngajadikeun urang Kristen bisa ngungsi. Dina pengepungan anu kahiji, di handapeun Cestius, urang Kristen ngarti kana éta pangéling supaya ngungsi. Nalika Titus sumping pikeun neruskeun peperangan ngalawan Yerusalem dina taun 70 M, anjeunna ngamimitian ku pengepungan sarta henteu eureun nepi ka Yerusalem jeung Bait Allah diruksak. Pangéling ti Yesus ngandung dua léngkah. Kahiji nyaéta tanda pikeun ngungsi, sarta sanggeus éta panganiayaan. Dina kacumponan éta pangéling dina abad kalima jeung kagenep, urang Kristen misah ti garéja Romawi anu ruksak saméméh taun 538, tuluy panganiayaan dimimitian.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Paulus écés pisan yén sakabéh sajarah anu kacatet ngeunaan Israil baheula ditulis pikeun jalma-jalma anu hirup dina poé-poé panungtungan, sarta yén sakabéh éta sajarah téh mangrupa pralambang-pralambang, sanajan kecap Yunani “typos,” anu hartina pralambang-pralambang, dina paparan klasikna ngeunaan ieu bebeneran ditarjamahkeun jadi conto-conto.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ayeuna sagala hal ieu kajadian ka maranéhna minangka conto; jeung éta dituliskeun pikeun pangéling-ngéling ka urang, anu ka maranéhna geus nepi tungtung-tungtung jaman. 1 Korinta 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Sajarah-sajarah dina pasal sapuluh anu ku Paulus dipaké pikeun netepkeun kontéks bebeneran ieu lain sajarah Israél baheula anu ngalakonan kahadéan kalayan bener.
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Tapi ku Allah teu kersa ka loba ti maranéhna, sabab maranéhna diruntuhkeun di padang gurun. Ari éta sagala hal jadi conto pikeun urang, supaya urang ulah ngabiruyung kana hal-hal anu jahat, sakumaha maranéhna ogé ngabiruyung. Jeung ulah maranéh jadi panyembah brahala, saperti sawatara ti maranéhna; sakumaha aya tulisan, “Jalma-jalma calik dahar jeung nginum, tuluy hudang pikeun ulin.” Jeung ulah urang ngalakukeun jina, saperti sawatara ti maranéhna ngalakukeunana, sarta dina sapoé gugur dua puluh tilu rébu urang. Jeung ulah urang ngagogoda Kristus, saperti sawatara ti maranéhna ogé ngagogoda Anjeunna, tuluy dibinasakeun ku oray-oray. 1 Korinta 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
Sajarah suci mangrupa catetan boh ngeunaan kabeneran boh ngeunaan kajahatan umat Allah, tapi dina duanana catetan éta, sajarahna tetep jadi hiji perlambang pikeun umat Allah anu hirup dina poé-poé panungtungan. Sajarah ngeunaan pamberontakan di Minneapolis dina taun 1888 mangrupa catetan kajahatan, sanajan aya naon waé anu dikedalkeun ku para sajarawan Adventis. Pamberontakan éta kacida jerona nepi ka Ellen White mutuskeun rék ninggalkeun pasamoan éta, sarta ngan ukur tetep cicing ku sabab hiji malaikat ngawartosan ka dirina yén éta téh tanggung jawabna pikeun tetep cicing sarta nyatet pamberontakan anu sajajar jeung pamberontakan Korah, Datan, jeung Abiram dina sajarah Musa. Dina éta pasamoan, malaikat anu kawasa tina Wahyu pasal dalapan welas turun, tapi pekabaran anu dibawana ditolak.
That history typified September 11, 2001, when the great buildings of New York City were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Ieu sajarah ngalambangkeun 11 Séptémber 2001, nalika gedong-gedong ageung di Kota New York diruntuhkeun. Ieu sajarah ngawengku rancangan undang-undang Minggu anu kahiji anu rék diajukeun ku Sénator Blair. Usahana pikeun maksa poé Minggu jadi Poé Ibadah Nasional gagal, nanging éta mangrupa bagian tina hiji sajarah anu suci anu ngalambangkeun poé-poé panungtungan. Rancangan undang-undang Sénator Blair éta mangrupa pangéling-ngéling pikeun ngungsi ti kota-kota. Saméméh taun 1888, nalika Sister White nyarios ngeunaan kabutuhan hirup di luar kota-kota, anjeunna nyarios dina wangun mangsa nu bakal datang. Anjeunna nunjuk kana hiji mangsa dina waktu nu deukeut di hareup nalika umat Allah kudu pindah ka padésan. Sanggeus 1888, sakabéh rujukan Sister White ngeunaan kabutuhan hirup di padésan nempatkeun piwurukna dina kontéks yén waktuna pikeun aya di padésan geus datang. Rancangan undang-undang Blair dina taun 1888 éta téh tanda paksaan Minggu, sakumaha ceuk Lukas, dina hiji tempat anu saéstuna teu pantes pikeun éta. Paksaan Minggu teu sakuduna dibawa kana Kongrés Amérika Sarikat, sabab éta mangrupa panolakan kana hiji prinsip utama tina Konstitusi.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
Sajarah taun 1888 kacatet pikeun jadi tipologi sajarah nubuat anu dimimitian dina 11 Séptémber 2001. Blair Bill dina taun 1888 jadi tipologi Patriot Act taun 2001. Éta téh panggeuing anu miheulaan panerapan anu sabenerna tina tanda sato galak. Taya saurang ogé anu nuturkeun Kristus pantes cicing di kota sanggeus 11 Séptémber 2001. Éta téh pangurungan sacara nubuat anu ngarahkeun umat Allah supaya ngungsi. Jeung sakumaha aya dua hukum Minggu anu jadi jejer modél nubuat ngeunaan poé-poé panungtungan, sakumaha diwakilan ku hukum-hukum Minggu Roma kapir jeung Roma kapausan, duanana hukum Minggu éta miheulaan ku panggeuing pikeun ngungsi.
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Pikeun jalma-jalma anu ngaku dirina minangka Advent Hari Katujuh, maranéhna sakuduna sacara profétis ngakuan Patriot Act minangka hiji tanda pikeun ngungsi ti kota-kota ka padesaan saméméh hukum Minggu anu geuwat datang. Hukum Minggu anu sarua éta pisan mangrupa tanda pikeun domba-domba Allah nu séjén anu masih kénéh aya di Babul supaya maranéhna ngungsi kaluar ti Babul saméméh panguatan hukum Minggu anu bakal ditumpangkeun ka unggal bangsa.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Sabot Amérika, tanah kabébasan agama, ngahiji jeung Kapapaan dina maksa nurani jeung ngadorong manusa supaya ngahormat kana sabat palsu, mangka jalma-jalma di unggal nagara di sakuliah dunya bakal ditungtun pikeun nuturkeun conto dirina.” Testimonies, jilid 6, 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
Sakumaha panerapan rangkep tilu tina tilu Elia netepkeun yén aya dua golongan umat Allah dina poé-poé panungtungan, panerapan rangkep tilu ngeunaan Roma ogé nangtukeun yén aya dua hukum Minggu anu béda. Maranéhna anu hayang ngaku yén Amérika Sarikat téh “the robbers of thy people,” ku kituna peran profétis Amérika Sarikat netepkeun éta titingalian, nyarankeun yén hukum Minggu anu baris geura datang di Amérika Sarikat téh nyaéta “the abomination of desolation” anu ku Kristus ditepikeun minangka hiji panggeuing pikeun umat-Na supaya ngungsi tina panganiayaan anu bakal datang. Maranéhna gagal ngabédakeun antara kepungan, anu mangrupakeun tanda panggeuing pikeun ngungsi, jeung kepungan kadua anu ngawakilan mangsa nalika palaksanaan nyata hiji hukum Minggu ngamimitian panganiayaan dina poé-poé panungtungan. Maranéhna gagal nungkulan bédana anu diteguhkeun ku dasar dua saksi, yén kudu aya dua hukum Minggu anu béda anu minuhan nubuat dina poé-poé panungtungan. Ku kituna maranéhna ngabantah yén hukum Minggu anu baris geura datang di Amérika Sarikat téh nyaéta panggeuing anu digambarkeun minangka “the abomination of desolation,” sakumaha diucapkeun ku Daniel nabi, sarta enya éta téh kitu, tapi lain sakumaha anu maranéhna nangtukeunana.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
Hukum Minggu di Amérika Sarikat téh mangrupa pangéling keur domba-domba Allah séjénna anu masih aya di Babul sangkan maranéhna ngungsi tina pakumpulanana. Ku sabab kitu, éta téh mangrupa pangéling ngeunaan hukum Minggu anu bakal datang, anu dipaksakeun ka sakumna bangsa.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa asing bakal nuturkeun conto ti Amérika Sarikat. Sanajan manéhna mingpin heula, tapi krisis anu sarua bakal tumiba ka umat urang di sakuliah penjuru dunya.” Testimonies, jilid 6, 395.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Pernyataan maranéhna nyaéta yén hukum poé Minggu di Amérika Serikat ngaidentipikasi Amérika Serikat minangka lambang anu netepkeun visi nubuat, tapi dina kontéks pangéling pikeun ngungsi anu dipasihkeun ku Kristus, hukum poé Minggu éta ngawakilan pangéling saalam dunya ka para pagawé jam kasabelas supaya ngungsi ti Babul.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
Nalika Sadérék White nyarioskeun éta pangéling pikeun ngungsi, anjeunna nuju kana perkara hukum Minggu anu nyapuan sakuliah dunya. Éta gerakan dimimitian ku hukum Minggu di Amérika Sarikat. Anjeunna nétélakeun yén hukum Minggu di Amérika Sarikat téh mangrupa pangéling ngeunaan panganiayaan anu bakal datang.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Ku dekrit anu maksakeun ngadegna kapapaan bari ngalanggar hukum Allah, bangsa urang bakal misahkeun dirina sapinuhna tina kabeneran. Nalika Protestantisme ngulurkeun leungeunna meuntas jurang pikeun ngagenggem leungeun kakawasaan Roma, nalika manéhna ngalegaan leungeunna ngaliwatan lebak jero pikeun silihjabat jeung spiritualisme, nalika, dina pangaruh ieu pakumpulan tilu rupa, nagara urang bakal mungkir kana unggal prinsip Konstitusina minangka pamaréntahan Protestan jeung républikan, sarta bakal nyadiakeun jalan pikeun nyebarna kabohongan jeung kasasaran papal, mangka urang bisa nyaho yén waktuna geus datang pikeun padamelan Iblis anu ngajentul, sarta yén ahir geus deukeut.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
“Sakumaha deukeutna bala tentara Rum jadi tanda ka para murid ngeunaan karuksakan Yerusalem anu geus caket, kitu deui kamurtadan ieu tiasa jadi tanda pikeun urang yén wates kasabaran Allah geus kahontal, yén ukuran kajahatan bangsa urang geus pinuh, jeung yén malaikat rahmat geus rék ngapung ninggalkeun dirina, moal balik deui salamina. Mangka umat Allah bakal dialungkeun kana kaayaan kasangsaraan jeung kasusah anu ku para nabi geus diterangkeun minangka mangsa kasusah Yakub. Pangero jalma-jalma satia anu dianiaya naék ka sawarga. Jeung sakumaha getih Habel ngajerit tina taneuh, kitu deui aya sora-sora anu ngajerit ka Allah ti kuburan para martir, ti kuburan laut, ti guha-guha gunung, ti rohangan bawah taneuh biara-biara: ‘Sabaraha lilana deui, nun Gusti, anu suci jeung satia, Gusti can ngahukum jeung males getih kami ka jalma-jalma anu cicing di bumi?’” Testimonies, jilid 5, 451.
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
Sadérék White keur ngaidentifikasi hukum Minggu di Amérika Sarikat, sarta ngaidentifikasi éta minangka hiji “tanda” yén mangsa kasempetan pangadilan pikeun Amérika Sarikat geus béak. Tapi umat Allah di nagara-nagara séjén di dunya ogé kudu disanghareupan ku ujian anu sarua. Aya hiji jangka waktu ti saprak hukum Minggu di Amérika Sarikat nepi ka Mikhail nangtung, sarta kasempetan pangadilan manusa ditutup. Nalika éta ditutup, “malaikat welas asih ngapung ngajauhan.”