And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Dina mangsa éta, loba anu baris hudang ngalawan raja beulah kidul; kitu deui jalma-jalma telenges ti bangsamu bakal ngangkat diri pikeun netepkeun tetenjoan; tapi maranéhna bakal ragrag. Daniel 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Pangidéntifikasi anu leres ngeunaan kakawasaan dina poé-poé panungtungan anu digambarkeun salaku Roma Modéren, ku kituna éta téh kakawasaan anu “ngadegkeun titingalian,” mangrupa hal anu ésénsial tur patali jeung kasalametan. Ieu ngawakilan hiji unsur dina prosés pangujian ahir ka saratus opat puluh opat rébu. Kecap “titingalian” dina éta ayat téh sarua jeung kecap Ibrani anu dipilih ku Suléman nalika anjeunna nétélakeun naha umat Allah binasa.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Di mana teu aya titingalian, umat bakal binasa; ari sing saha anu ngajaga hukum, bagja manéhna. Siloka 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Sadaya nabi nyarios langkung écés ngeunaan poé-poé panungtungan tibatan ngeunaan mangsa séjén naon waé dina sajarah suci, sarta pangéling Solomon ngeunaan kabutuhan miboga “tetempoan” téh mangrupa perkara hirup atawa paéh. Kaleresan salawasna misahkeun sarta ngahasilkeun dua golongan panyembah. Dina éta ayat, aya hiji golongan anu binasa jeung aya golongan anu kalayan bungah ngajaga hukum. Sanajan kitu, kudu diperhatikeun yén piwuruk Solomon ditempatkeun dina kontéks paséa ngeunaan “kaleresan.” Ieu ogé aya dina kontéks misil sapuluh parawan, sabab misil sapuluh parawan téh mangrupa gambaran utama ngeunaan pangalaman umat Allah dina poé-poé panungtungan.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Jalma bodo ngedalkeun sakabéh nu aya dina pikiranna; ari jalma wijaksana nahanana heula nepi ka engké. Lamun hiji pangawasa ngupingkeun bohong, sakabéh palayanna jadi jahat. Nu miskin jeung jelema licik papanggih babarengan; PANGERAN nyaangan panon duanana. Raja anu satia ngahakiman nu miskin, tahta-na bakal diteguhkeun salalanggengna. Tongkat jeung tegoran méré hikmat; ari budak anu diantep sorangan mawa indungna kana kaéra. Lamun nu jahat beuki loba, palanggaran beuki nambahan; tapi nu bener bakal ningali ragragna maranéhna. Tegor anak maneh, sarta manéhna bakal mere maneh katengtreman; enya, manéhna bakal méré kasenangan ka jiwamu. Di mana teu aya titingalian, bangsa jadi binasa; tapi bagja jalma anu ngajaga hukum. Siloka 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Henteu maksud sim kuring pikeun nuding ramo ka jalma-jalma anu bisa jadi nyekel pamahaman anu béda ngeunaan Roma Modéren tibatan anu dicekel ku sim kuring. Maksud sim kuring nya éta pikeun némbongkeun yén Suleman keur nyarita ngeunaan dua golongan anu nyembah, anu ku anjeunna diidentipikasi minangka “jalma wijaksana” jeung “jalma bodo.” “Jalma bodo” ogé diidentipikasi minangka “jalma jahat.” Parawan wijaksana jeung parawan bodo dina éta misil ogé diidentipikasi dina garis nubuat Daniel pasal dua welas minangka nu wijaksana jeung nu jahat.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Loba jalma bakal disucikeun, dijadikeun bodas, jeung diuji; tapi anu jahat bakal terus ngalakonan kajahatan: jeung moal aya saurang ogé ti antara anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos. Daniel 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Suléman sareng Daniel sarua sapamadegan, sabab sakabéh kasaksian nubuat sajajar dina ahir jaman. Jalma-jalma wijaksana ngartos kana “nambahanana pangaweruh.”
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Jeung jalma-jalma anu wijaksana bakal nyorot kawas kacaangan cakrawala; jeung jalma-jalma anu ngabalikeun loba jalma kana kabeneran bakal kawas béntang salalanggengna, salamina. Tapi maneh, he Daniel, sumputkeun ieu pangandika-pangandika, sarta segelkeun ieu kitab, nepi ka mangsa ahir: loba anu bakal bulak-balik ka ditu ka dieu, sarta pangaweruh bakal nambahan. Daniel 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Ayat kasapuluh nandakeun prosés pangujian tilu léngkah anu nyaring para parawan, anu dipanggil supaya kaasup kana saratus opat puluh opat rébu. Dina dua kaayaan éta, prosés panyaringan jeung pangujian dumasar kana naha para parawan ngartos kana nambahanana pangaweruh (éta tetenjoan) anu dibuka segelna dina waktu ahir taun 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“Waktu panungtungan” dina poe-poe panungtung nyaéta taun 1989, nalika ayat opat puluh nepi ka opat puluh lima tina Daniel sabelas dibuka segelna. Harita diteguhkeun yén poko perkara dina ayat-ayat éta téh nyaéta naékna jeung ragragna anu pamungkas tina raja kalér. Harita ogé diteguhkeun yén raja kalér dina ayat-ayat éta téh kakawasaan kapapaan dina poe-poe panungtung. Ilham henteu kungsi ngagunakeun ungkara “Roma Modéren.” Ungkara éta dijieun ku kuring, pikeun ngawakilan kakawasaan kapapaan dina poe-poe panungtung, sabab sacara nubuatan “modéren” ngawakilan poe-poe panungtung. Ellen White henteu kungsi ngagunakeun ungkara “Roma Modéren.”
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Aya sawangan anu salah ngeunaan saha nu dilambangkeun ku raja kalér dina genep ayat panungtungan Daniel sabelas, tapi ngan aya hiji pangartian anu leres. Pangartian yén raja kalér dina éta ayat téh kakawasaan kapausan asalna tina loba kasaksian nubuat. Ayat opat puluh dimimitian ku ngaidentifikasi kapausan narima tatu anu matak paéh dina taun 1798, tuluy ayat opat puluh hiji nepi ka opat puluh tilu ngaidentifikasi dinamika anu kalibet dina cageurna tatu anu matak paéh éta. Ayat opat puluh opat ngajelaskeun amanat anu ngamurka ka kapausan sarta ngarah kana ayat opat puluh lima nalika kakawasaan kapausan nepi kana ahirna anu pamungkas jeung sampurna. Panglihatan anu dibuka segelna dina taun 1989 téh nyaéta panglihatan ngeunaan naékna jeung ragragna kakawasaan kapausan anu pamungkas dina poé-poé panungtungan. Panglihatan éta téh nambahan élmu pangaweruh anu ngahasilkeun jeung nembongkeun dua golongan nu nyembah, dumasar kana panarima atawa panolakana maranéhna kana pangaweruh anu aya dina éta ayat-ayat.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Numutkeun pasal anu sarua pisan, tempat ngaronjatna pangaweruh dibuka segelna dina taun 1989, “para garong ti umat maneh,” anu “ngaluhurkeun dirina” sarta ahirna “ragrag,” nya éta lambang anu netepkeun “tetempoan” éta. Dina panyaringan ahir, patalékan ujian anu kahiji nyaéta saha anu diwakilan ku “para garong ti umat maneh,” sabab maranéhna téh lambang nubuat anu netepkeun “tetempoan” éta. Naha para garong éta kakawasaan kapapaan atawa naha éta Amérika Sarikat?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Kitab Daniel jeung Wahyu téh sabenerna hiji kitab anu sarua, ngawakilan dua saksi tina runtuyan nubuat anu sarua. Daniel téh mangrupa awalna, sedengkeun Wahyu mangrupa ahirna, sarta babarenganana ngawakilan dua saksi kana bebeneran anu dibuka segelna dina waktu ahir, dina taun 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Daniel ngajelaskeun prosés panyucian anu lumangsung nalika Singa tina kaom Yuda muka segel ayat opat puluh nepi ka opat puluh lima dina taun 1989. Dina mangsa éta dimimitian hiji prosés pangajaran pikeun nangtukeun jeung nganyatakeun saha waé anu bakal jadi “imam-imam” anu ngawangun umat perjangjian, nyaéta saratus opat puluh opat rébu dina poé-poé panungtungan. Hosea nambahan yén jalma-jalma anu nolak kanaékan pangaweruh dina poé-poé panungtungan moal jadi salah sahiji imam anu ngawangun saratus opat puluh opat rébu.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Umat Kami binasa lantaran kurang pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami oge bakal nampik maneh, supaya maneh ulah jadi imam pikeun Kami deui; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami oge bakal mopohokeun anak-anak maneh. Hosea 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Kitab Wahyu netelakeun yén pangaweruh anu dibuka segelna sarta ditolak ku hiji golongan, ngalantarankeun panolakan maranéhna sorangan pas saméméh mangsa kasempetan rahmat ditutup.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sarta anjeunna ngandika ka abdi, “Ulah nyégél pangandika nubuat tina ieu kitab, sabab waktuna geus caket. Anu lampahna teu adil, antepkeun anjeunna tetep teu adil kénéh; anu najis, antepkeun anjeunna tetep najis kénéh; anu bener, antepkeun anjeunna tetep bener kénéh; jeung anu suci, antepkeun anjeunna tetep suci kénéh.” Wahyu 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Sajarah kaum Millerite ngagambarkeun sajarah saratus opat puluh opat rebu, sarta babarengan kaum Millerite jeung saratus opat puluh opat rebu ngawakilan awal jeung ahirna pesen jeung pagawean tilu malaikat dina Wahyu pasal opat welas. Sajarah-sajarah anu sajajar éta nangtukeun kajadian-kajadian anu pakait jeung panutupan waktu rahmat. Pagawean dina dua sajarah éta geus dilambangkeun ku Elia jeung Yohanes Pembaptis.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.
“Kalayan ngageter, William Miller mimiti muka ka jalma-jalma perkara rahasia karajaan Allah, nganteurkeun para pangdéngéna ngalangkungan nubuatan-nubuatan nepi ka datangna Kristus anu kadua kalina. Kalawan unggal tarékah, anjeunna beuki meunang kakuatan. Sakumaha Yohanes Pembaptis ngawawarkeun datangna Yesus anu kahiji sarta nyiapkeun jalan pikeun sumping-Na, kitu deui William Miller jeung jalma-jalma anu ngahiji jeung anjeunna ngawawarkeun datangna anu kadua tina Putra Allah.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Pesen Millerit nangtukeun “kajadian-kajadian” anu patali jeung panutupan mangsa pangasihan, sakumaha digambarkeun ku Elia boh ku Yohanes Pembaptis.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Perlu pisan supaya manusa dihudangkeun kana bahaya anu keur nyanghareupan maranéhna; supaya maranéhna digugah pikeun nyiapkeun diri kana kajadian-kajadian anu agung jeung khidmat anu pakait jeung panutupan mangsa kasempetan rahmat.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Dina taun 1989, babarengan jeung runtagna Uni Soviét, bagian tina kitab Daniel anu patali jeung poé-poé panungtungan dibuka segelna, sarta hiji prosés pangujian mimiti lumangsung. Pangajaran éta dumasar kana kamampuhan atawa henteu mampuhna umat Allah pikeun ngartos atawa nampik kana nambahanana pangaweruh anu dilambangkeun dina genep ayat panungtung Daniel pasal sabelas; ayat-ayat anu ngantunkeun kana ayat kahiji pasal dua welas, anu nandakeun “panutupan waktu rahmat.” Mangka warta ngeunaan “kajadian-kajadian anu patali jeung panutupan waktu rahmat” dibuka segelna, sarta pagawéan maranéhna anu jadi calon pikeun jadi “imam-imam” tina saratus opat puluh opat rébu mimiti lumangsung. Pagawéan maranéhna nyaéta pikeun “ngartos” sarta ngumumkeun warta anu dilambangkeun dina éta petikan. Eta warta jeung pagawéan saratus opat puluh opat rébu téh nyaéta pikeun nepikeun warta anu geus dibuka segelna sangkan ngahudangkeun manusa “pikeun nyiapkeun diri nyanghareupan kajadian-kajadian anu khidmat anu patali jeung panutupan waktu rahmat.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Kiwari, dina sumanget jeung kakawasaan Elias sarta Yohanes Pambaptis, utusan-utusan anu ditangtukeun ku Allah keur nyaur perhatian dunya anu katarajang ku pangadilan kana kajadian-kajadian anu mulya tur pikasieuneun anu moal lila deui baris lumangsung patalina jeung jam-jam panungtungan tina mangsa kasempetan rahmat jeung nembonganana Kristus Yesus salaku Raja para raja jeung Gusti para gusti. Moal lila deui unggal jalma bakal dihakiman ku lantaran kalakuan-kalakuan anu dipigawéna dina badan. Jam pangadilan Allah geus sumping, jeung ka para anggota garéja-Na di bumi dipasrahkeun tanggung jawab anu mulya tur beurat pikeun maparin pangéling ka jalma-jalma anu saolah-olah keur nangtung pas di sisi jurang karuksakan langgeng. Ka unggal manusa di sakuliah dunya anu daék ngaregepkeun, kudu dijelaskeun kalawan écés prinsip-prinsip anu keur diperebutkeun dina papaséaan agung anu keur lumangsung, nyaéta prinsip-prinsip anu kana éta gumantung nasib sakumna umat manusa.” Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Sajarah Yohanes Pambaptis jeung Kristus, kitu deui sajarah kaum Millerit, ngagambarkeun amanat jeung pagawéan saratus opat puluh opat rébu. Boh Yohanes boh Kristus ngartos yén amanat maranéhna ngalambangkeun panutupan mangsa kasempetan rahmat.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Tapi nalika anjeunna ningali loba urang Parisi jeung urang Saduki daratang ka baptisanana, anjeunna ngandika ka maranéhna, “Eh turunan oray berbisa, saha anu geus ngingetan ka maranéh supaya maranéh ngalungsur tina murka anu baris datang?” Mateus 3:7.
Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Al Masih ngagambarkeun karuksakan Yerusalem, nya éta karuksakan anu sarua anu ku Yohanes geus dipélingkeun ka urang Yahudi anu sok ngabantah, minangka hal anu keur ngadeukeutan. Yesus ngagunakeun karuksakan éta minangka lambang tina “murka” anu mimiti nalika Anjeunna, salaku Mikhaél, nangtung dina Daniel pasal dua welas, ayat hiji.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
Kristus ningali dina Yerusalem hiji lambang dunya anu geus karasa haténa ku lantaran teu percaya jeung ku pambrontakan, sarta keur gancang maju nyorang hukuman pamalesan ti Allah. Kasangsaraan hiji bangsa anu geus murag kana dosa, anu nindes kana jiwa-Na, maksa kaluar tina biwir-Na éta ceurik anu pohara paitna. Anjeunna ningali catetan dosa kagambar dina kasangsaraan manusa, cimata, jeung getih; manah-Na kajurung ku welas asih anu taya watesna ka maranéh anu kasiksa jeung sangsara di bumi; Anjeunna kacida hayangna nulungan maranéhna sadayana. Tapi sanajan panangan-Na sorangan, tetep teu sanggup nahan balikna gelombang kasangsaraan manusa; ngan saeutik anu bakal neangan ka Anjeunna, hiji-hijina Sumber pitulung maranéhna. Anjeunna rela nyurahan jiwa-Na nepi ka pati, supaya kasalametan jadi kahontal ku maranéhna; tapi ngan saeutik anu bakal datang ka Anjeunna supaya maranéhna meunang hirup.
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Kaagungan sawarga aya dina cimata! Putra Allah anu taya wates kakeueum ku kasusah dina sumanget, tunduk ku kanyeri! Kajadian éta ngeusi sakuliah sawarga ku kaéran. Kajadian éta ngébréhkeun ka urang kumaha kaleuleuwihan dosa-na dosa; éta némbongkeun sabaraha beuratna padamelan éta, sanajan pikeun Kakawasaan Nu Taya Wates, pikeun nyalametkeun anu salah tina balukar ngalanggar hukum Allah. Isa, bari ningali ka handap ka generasi panungtung, ningali dunya kabungkus ku panipuan anu sarupa jeung anu nyababkeun karuksakan Yerusalem. Dosa gedé urang Yahudi nya éta panolakan maranéhna ka Kristus; dosa gedé dunya Kristen nya éta panolakan maranéhna kana hukum Allah, pondasi pamaréntahan-Na di sawarga jeung di bumi. Parentah-parentah Yéhuwa bakal dihina jeung dianggap euweuh hartina. Jutaan jalma dina pangawulan dosa, budak-budak Iblis, anu geus katangtukeun sangsara maot nu kadua, bakal nolak ngadéngékeun pangandika bebeneran dina poé panganjang-Na. Kabutaan anu matak pikageriheun! Kagila-gila anu anéh!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Pesen panggeuing anu diwartakeun ku Yohanes Pambaptis jeung ogé ku Kristus téh sarua, sakumaha pangesan panggeuing ti kaum Millerite ogé mangrupa pangesan anu sarua anu ngaidentifikasi kajadian-kajadian nu patalina jeung panutupan mangsa rahmat, anu baris diwartakeun ku saratus opat puluh opat rébu. Tilu saksi: Yohanes Pambaptis, Kristus, jeung kaum Millerite, mere kasaksian yén padamelan jeung pangesan saratus opat puluh opat rébu téh mangrupa hiji prosés panggujian hirup-atawa-paéh anu kalaksanakeun ngaliwatan panambahan pangaweruh anu dibuka segelna dina taun 1989. Pangesan anu dibuka segelna dina waktu éta téh nya éta visi poé panungtungan anu kudu kahartos ku jalma-jalma wijaksana lamun maranéhna rék jadi “imam-imam” anu ngawangun saratus opat puluh opat rébu. Lamun para calon éta henteu ngartos kana éta visi, maranéhna diidéntifikasi minangka jalma-jalma jahat, atawa minangka jalma-jalma bodo, sarta maranéhna binasa. Maranéhna jeung anak-anakna ditampik luyu jeung panolakan maranéhna kana éta visi anu mangrupakeun panambahan pangaweruh.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Firman Allah nandeskeun yén Roma téh kakawasaan anu ngagungkeun dirina sorangan, ngarampas umat Allah, tuluy ragrag sarta netepkeun éta tetenjoan. Patanyaan naha Roma Modéren téh kakawasaan kapausan atawa Amérika Sarikat mangrupakeun ujian anu ngaidéntifikasi yén calon-calon éta téh parawan wijaksana atawa parawan bodo. Ujian éta téh hiji ujian nubuat anu asalna tina kitab Daniel, anu saterusna diteguhkeun jeung dibawa kana kasampurnaan dina kitab Wahyu. Jejer ngeunaan Roma Modéren lain saukur hiji pilihan antara kakawasaan kapausan atawa Amérika Sarikat, tapi éta téh ujian pamungkas pikeun saratus opat puluh opat rébu. Éta téh hiji ujian nubuat, sarta lamun kaharti kalayan bener, éta ngawengku unggal perlambang tina prosés pangujian pamungkas anu dipidangkeun dina kasaksian nubuat Allah anu geus disucikeun.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Prosés pangwujian dina mangsa Yohanes Pambaptis jeung Kristus asalna tina kitab Daniel, kitu deui prosés pangwujian dina mangsa kaum Millerit. Minangka hiji ujian nubuatan, padika kumaha bebeneran ditetepkeun téh sarua pentingna pikeun leres dilarapkeun ku para calon éta, saperti saukur nyekel pamadegan anu bener ngeunaan saha éta Roma Modern. Boh idéntifikasi anu bener ngeunaan Roma Modern, boh panerapan padika anu bener, duanana unsur tina ujian éta dipangkon dina kitab Daniel. Dina Daniel pasal hiji, Daniel ngalangkungan hiji prosés pangwujian tilu léngkah, dimimitian ku dahareun, tuluy ku hiji ujian visual, dituturkeun ku hiji ujian anu dilaksanakeun ku Nebukadnesar, hiji lambang Alkitabiah ngeunaan Raja ti Kalér, kakawasaan kapausan dina poé-poé panungtungan.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Sedengkeun ka opat budak ieu, Allah maparin ka maranéhna pangaweruh jeung kaparigelan dina sagala rupa élmu jeung hikmat; ari Daniel mah ngabogaan pangarti kana sagala visi jeung impian. Ari sanggeus réngsé poé-poé anu geus dipastikeun ku raja pikeun ngadatangkeun maranéhna, kapala para sida-sida mawa maranéhna ka hareupeun Nebukadnesar. Raja lajeng ngawangkong jeung maranéhna; sarta di antara maranéhna kabéh, taya anu kapanggih sarua jeung Daniel, Hananya, Misail, jeung Azarya; ku sabab kitu maranéhna nangtung di hareupeun raja. Jeung dina sagala perkara hikmat jeung pangarti anu ditaroskeun ku raja ka maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih unggul ti sakumna tukang sihir jeung ahli nujum anu aya di sakuliah karajaanana. Daniel 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
"Dina ahir poé-poé," anu sacara profétis nya éta poé-poé panungtungan nalika saratus opat puluh opat rébu diuji, Daniel jeung tilu jalma anu pinunjul kapanggih "sapuluh kali leuwih hadé ti sakumna tukang sihir jeung ahli nujum anu aya di sakuliah karajaanna," sarta Daniel miboga "pangarti dina sagala tetenjoan jeung impian." Daniel ngagambarkeun saratus opat puluh opat rébu, anu dina poé-poé panungtungan ngarti kana nambahanana pangaweruh anu sumping nalika Kristus, minangka Singa tina kaom Yuda, muka segel "éta bagian tina kitab Daniel anu patali jeung poé-poé panungtungan," dina taun 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Daniél lain ngan saukur ngartos leuwih ti batur ngeunaan impian jeung titingalian, anjeunna miboga “pangarti dina sagala titingalian jeung impian.” Anjeunna ngawakilan jalma-jalma anu ngagunakeun métodologi garis demi garis, sabab métodologi éta ngahijikeun “sagala titingalian jeung impian” jadi hiji amanat anu padu. Amanat anu ngahijikeun sagala impian jeung titingalian kana hiji garis nubuatan nangtukeun “kajadian-kajadian anu patali jeung panutupan mangsa kasempetan.” Amanat éta diteguhkeun ku lambang nubuatan nyaéta Roma Modern, kakawasaan anu ngagedékeun dirina sorangan, ngarampas umat Allah, sarta ragrag.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Eta kakawasaan téh ngan bisa diteguhkeun ku nerapkeun méthodologi anu leres. Kalolobaan jalma anu ngaku nalungtik Alkitab nolak méthodologi garis demi garis, sarta sawatara anu ngaku maké éta, salah nerapkeun aturan-aturan anu ngawangun méthodologi garis demi garis. Aturan-aturan éta mimitina diasupkeun kana catetan umum ku kaum Millerite, sarta umat Allah dina poé-poé panungtung geus dipélingan ti heula yén jalma-jalma anu sajatina utusan malaikat katilu bakal ngagunakeun aturan-aturan tafsir nubuat William Miller.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Jalma-jalma anu keur kalibet dina ngawawarkeun amanat malaikat nu katilu téh keur nalungtik Kitab Suci nurutkeun rarancang anu sarua jeung nu dicokot ku Bapa Miller.” Review and Herald, 25 Nopémber 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.
William Miller ngawakilan awal tina tilu malaikat dina Wahyu opat welas, sarta anjeunna dilambangkeun ku Yohanes Pambaptis, anu jadi awal tina amanat anu tungtungna aya dina Kristus. Sister White sacara langsung nyaluyukeun prosés pangujian ti Yohanes Pambaptis nepi ka Kristus jeung prosés pangujian tina tilu malaikat. Yohanes ngamimitian amanat éta, sarta kakara pas saméméh salib, waktu Kristus parantos nyandak murid-murid-Na ka Kaesarea Filipi, Yesus nambahan rinci-rinci amanat anu geus dimimitian ku Yohanes. Kabeneran anu kahiji anu ditepikeun ku Yohanes waktu anjeunna ningali Kristus nyaéta nandakeun Kristus minangka Anak Domba Allah, anu mupus dosa dunya.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Kajadian ieu lumangsung di Béthabara, di peuntas Yordan, tempat Yohanes keur ngabaptis. Isukna deui Yohanes ningali Yesus sumping ka anjeunna, tuluy saur-Na, “Tingal, éta Anak Domba Allah, anu ngaleungitkeun dosa dunya. Ieu téh Anjeunna anu ku kuring kungsi diomongkeun kieu, ‘Sanggeus sim kuring bakal sumping saurang lalaki anu leuwih utama ti batan sim kuring, sabab Anjeunna geus aya saméméh sim kuring.’ ” Yohanes 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Tuluy mimiti mangsa tilu satengah taun pangbibitaeun anu réngsé di kayu salib. Sanggeus Yohanes dipaéhan pas saméméh kayu salib, Yesus tuluy mimiti ngajelaskeun éta pisan pernyataan Yohanes anu kahiji.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Nalika Yesus sumping ka wewengkon Kaisarea Pilipi, Anjeunna naros ka murid-murid-Na, saur-Na, “Ceuk jalma-jalma, saha Kami, Putra Manusa, ieu teh?” Maranehna ngawaler, “Aya nu nyebut yen Gusti teh Yohanes Pembaptis; aya deui nu nyebut Elias; sedengkeun nu liana deui, Jeremias, atawa salasahiji para nabi.” Anjeunna ngandika ka maranehna, “Ari ceuk maraneh, saha Kami teh?” Simon Petrus ngawaler, saurna, “Gusti teh Al Masih, Putra Allah anu hirup.” Yesus ngawaler, sarta ngandika ka anjeunna, “Bagja maneh, Simon Barjona, sabab lain daging jeung getih anu geus nembongkeun ieu ka maneh, tapi Rama Kami anu aya di sawarga. Jeung Kami oge nyebut ka maneh, yen maneh teh Petrus, sarta dina batu ieu Kami baris ngadegkeun jamaah Kami; jeung gapura naraka moal unggul ngalawan eta. Jeung ka maneh Kami baris maparin konci-konci Karajaan Sawarga; jeung naon bae anu ku maneh dihijikeun di bumi bakal dihijikeun di sawarga; jeung naon bae anu ku maneh dileupaskeun di bumi bakal dileupaskeun di sawarga.” Tuluy Anjeunna marentahkeun ka murid-murid-Na supaya ulah nyaritakeun ka saha-saha yen Anjeunna teh Yesus Al Masih. Ti harita Yesus mimiti nembongkeun ka murid-murid-Na, yen Anjeunna kudu indit ka Yerusalem, sarta nandangan loba kasangsaraan ti para kokolot, imam-imam kapala, jeung ahli-ahli Taurat, tuluy dipaehan, sarta dina poe katilu dihudangkeun deui. Mateus 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Caesarea Philippi nyaéta ngaran Panium dina jaman Kristus, sarta Panium téh diidéntifikasi dina ayat anu nuturkeun ayat opat welas tina Daniel sabelas, tempat para garong bangsa anjeun, anu ngagedékeun diri, tapi tuluy ragrag, diwanohkeun. Amanat Yohanes Pambaptis, anu diilhamkeun jeung sampurna, nyaéta amanat dina awal anu ngawakilan amanat Millerite, anu geus diteguhkeun dina aturan-aturan Miller. Amanat Kristus dina panungtungan, anu diwangun dina luhureun jeung ngalegaan amanat Yohanes, sarta éta ngalambangkeun amanat dina panungtungan tina tilu malaikat, nyaéta anu dumasar kana aturan-aturan Miller jeung rincian-rincian anu ditambihkeun kana amanat Miller nalika metodologi garis kana garis ngahontal panungtungan.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Nepi ka hiji pamahaman anu salah ngeunaan lambang anu netepkeun tetenjoan ku lambang Roma Modern sajajar jeung maranéhanana dina sajarah Kristus anu nampik pekabaran salib. Urang dibéjaan yén urang Yahudi anu nampik pekabaran Yohanes Pembaptis teu bisa meunang mangpaat tina pangajaran Yesus, jeung yén sajarah urang Yahudi anu ngalakukeun hal éta pisan ngawakilan maranéhanana anu nampik pekabaran malaikat kahiji. Kaum Millerit ngaidéntifikasi “jalma-jalma nu ngarampok ti umat anjeun,” anu engké ku kuring disebat ku kecap-kecap, “Roma Modern,” minangka kakawasaan kapausan.
We will continue these considerations in the next article.
Urang baris neraskeun ieu tinimbangan dina artikel salajengna.