In the last article we referenced the following words of Jesus.
Dina artikel pamungkas urang ngadugikeun kecap-kecap Yesus di handap ieu.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Sing ati nabi-nabi palsu, anu datang ka maraneh maké papakéan domba, padahal di jerona maranéhna ajag-ajag galak. Maraneh bakal nyaho maranéhna tina buahna. Naha aya jelema ngala buah anggur tina rungkun cucuk, atawa buah ara tina rungkun thistle? Kitu deui, unggal tangkal anu hade ngahasilkeun buah anu hade; ari tangkal anu goréng ngahasilkeun buah anu goréng. Tangkal anu hade moal bisa ngahasilkeun buah anu goréng, kitu deui tangkal anu goréng moal bisa ngahasilkeun buah anu hade. Unggal tangkal anu henteu ngahasilkeun buah anu hade bakal ditegor, tuluy dialungkeun kana seuneu. Ku sabab kitu, tina buahna maraneh bakal nyaho maranéhna. Henteu unggal jelema anu ngucap ka Kami, ‘Gusti, Gusti,’ bakal asup kana Karajaan Sawarga, ngan anu ngalakonan pangersa Rama Kami anu aya di sawarga. Loba anu bakal ngucap ka Kami dina poe eta, ‘Gusti, Gusti, naha kami henteu ngaramal dina nami-Mu? Jeung dina nami-Mu ngusir roh-roh jahat? Jeung dina nami-Mu ngalakukeun loba pagawean anu ajaib?’ Jeung harita Kami bakal nganyatakeun ka maranéhna, ‘Kami henteu kungsi nyaho ka maraneh; nyingkirlah ti Kami, maraneh anu ngalakonan kajahatan.’ Ku sabab eta, sing saha bae anu ngadenge ieu pangandika Kami, sarta ngalakonanana, ku Kami bakal disaruaan jeung jelema wijaksana, anu ngadegkeun imahna dina batu cadas: Jeung hujan turun, caah datang, angin ngagelebug, sarta ngagebrus ka eta imah; tapi eta imah henteu rubuh, sabab diadegkeunana dina batu cadas. Jeung unggal jelema anu ngadenge ieu pangandika Kami, tapi henteu ngalakonanana, bakal disaruaan jeung jelema bodo, anu ngadegkeun imahna dina keusik: Jeung hujan turun, caah datang, angin ngagelebug, sarta ngagebrus ka eta imah; tuluy eta imah rubuh; sarta kacida gedena karagragna. Mateus 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
Pangbarontakan taun 1863 nandaan mimiti Adventisme Poé Katujuh Laodikea ngawangun hiji pondasi palsu di luhur keusik. Keusik ngalambangkeun prinsip pluralisme anu sipatna satanis, sabalikna ti Batu Karang bebeneran anu mutlak. Bebeneran anu mutlak diteguhkeun ku dua saksi, sarta bebeneran-bebeneran anu dilambangkeun dina dua bagan suci Habakkuk, anu ku Adventisme beuki lila beuki disisihkeun, asalna tina Alkitab sarta dipastikeun ku Roh Nubuat. Eta bebeneran-bebeneran téh mutlak.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Musuh keur ngupayakeun ngalieurkeun pikiran dulur-dulur lalaki jeung awewe urang tina pagawean nyiapkeun hiji umat sangkan bisa nangtung dina poé-poé pamungkas ieu. Kecap-kecap licikna dirarancang pikeun mawa pikiran ngajauhan tina bahaya-bahaya jeung kawajiban-kawajiban dina mangsa ieu. Maranéhna nganggap enteng cahaya anu ku Kristus dibawa ti sawarga pikeun dipasihkeun ka Yohanes keur umat-Na. Maranéhna ngajarkeun yén kajadian-kajadian anu ayeuna geus aya di hareupeun urang teh henteu cukup penting pikeun meunang perhatian husus. Maranéhna ngajadikeun teu aya pangaruhna bebeneran anu asalna ti sawarga, sarta ngarampas umat Allah tina pangalaman maranéhna baheula, tuluy méré gantina hiji elmu palsu. ‘Kieu timbalan PANGERAN: Maraneh kudu nangtung di jalan-jalan, tuluy tingali, sarta tanyakeun jalan-jalan anu baheula, di mana ayana jalan anu hade, tuluy leumpang dina eta.’ [Jeremiah 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“Ulah aya saurang ogé anu ngupayakeun ngaruntuhkeun dasar-dasar iman urang,—dasar-dasar anu geus diteundeun ti mimiti karya urang, ku panalungtikan kana Firman kalayan pinuh ku doa jeung ku wahyu. Dina dasar-dasar ieu urang geus ngawangun salila leuwih ti lima puluh taun. Jalma-jalma bisa waé ngira yén maranéhna geus manggihan jalan anyar, yén maranéhna bisa nunda dasar anu leuwih kuat batan anu geus diteundeun; tapi ieu téh hiji panipuan anu gedé. ‘Sabab taya saurang ogé anu bisa nunda dasar lian ti dasar anu geus diteundeun.’ [1 Korinta 3:11.] Baheula, loba anu geus nyobaan ngawangun hiji iman anyar, ngadegkeun asas-asas anyar; tapi sabaraha lilana wangunan maranéhna téh nangtung? Teu lila tuluy rubuh; sabab éta henteu diadegkeun di luhur Batu Karang.” Testimonies, jilid 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Nalika tanggal 11 Séptémber 2001 sumping, hujan Roh Suci ogé turun.
“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 panungtungan baris turun ka umat Allah. Hiji malaikat anu kawasa baris turun ti sawarga, sarta sakuliah bumi baris dicaangan ku kamulyaan-Na.” Review and Herald, 21 April 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Nalika gedong-gedong badag Kota New York diruntuhkeun ku hiji sentuhan ti Allah, hujan panungtung mimiti ngaririncik. Nalika 11 Séptémber 2001 sumping, panto-panto caah tina prinsip-prinsip kapausan dileupaskeun.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
"Dina mangsa kajahatan keur marajalela ieu, gereja-gereja Protestan anu geus nolak hiji 'Kieu timbalan PANGERAN,' bakal nepi kana kaayaan anu anéh. Maranéhna bakal robah jadi sarua jeung dunya. Dina pisahna maranéhna ti Allah, maranéhna bakal narékahan sangkan kabohongan jeung kamurtadan ti Allah dijadikeun hukum nagara. Maranéhna bakal mangaruhan para pamingpin nagri supaya nyieun undang-undang pikeun mulangkeun deui kakawasaan anu geus leungit tina jalma dosa, anu linggih di Bait Allah, bari némbongkeun dirina yén manéhna téh Allah. Prinsip-prinsip Katolik Roma bakal dicandak kana panangtayungan nagara. Protes tina bebeneran Alkitab moal deui ditarima ku jalma-jalma anu henteu ngajadikeun hukum Allah jadi patokan hirup maranéhna." Review and Herald, 21 Désémber 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Undang-undang Patriot nandaanan mimiti dijagana prinsip-prinsip Katolik Roma, anu sacara bertahap ngarah ka hukum Minggu anu baris geura sumping. Dina tanggal 11 Séptémber 2001, opat angin anu ngalambangkeun Islam tina cilaka katilu mimiti niup.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaikat-malaikat keur nahan opat angin, anu digambarkeun minangka kuda ngamuk anu nyiar rék ngabelesat leupas sarta ngagerudug ngaliwatan sakuliah beungeut bumi, mawa karuksakan jeung pati dina jalan nu diliwatanana.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Naha urang rek saré dina pisan gigirna dunya anu langgeng? Naha urang rek luntur, tiis, jeung paéh? Aduh, muga-muga di gereja-gereja urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, sangkan maranéhna nangtung dina suku maranéhna sarta hirup. Urang kudu ningali yén jalanna sempit, jeung gapurana sesek. Tapi waktu urang ngaliwatan gapura anu sesek éta, kalembaranana taya watesna.” Manuscript Releases, volume 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Hujan, angin, jeung caah datang dina 11 Séptémber 2001, sarta garéja Advent Poé Katujuh Laodikia diuji saperti urang Yahudi diuji dina waktu baptisan Kristus, sarta saperti kaum Protestan diuji mimiti tanggal 11 Agustus 1840. Ti titik éta nepi ka ramalan pambrontakan tanggal 18 Juli 2020, imah Advent Poé Katujuh Laodikia beuki lila beuki rubuh, sakumaha pastina Bait Allah urang Yahudi geus dinyatakeun taringgal saméméh salib, sarta sakumaha kaum Protestan ngalih kana Protestantisme murtad dina kuciwa anu kahiji tanggal 19 April 1844.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Gerakan Laodikea tina malaikat katilu tuluy asup kana prosés pangujian ahirna, sarta saperti dina pangujian anu dimimitian dina 11 Séptémber 2001, para parawan dipanggil pikeun mulang deui ka jalan-jalan heubeul, nya éta bebeneran-bebeneran dasar lain ngan ukur tina gerakan Millerite tina malaikat kahiji jeung kadua, tapi ogé bebeneran-bebeneran dasar tina gerakan malaikat katilu.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Lambang panolakan kana eta bebeneran-bebeneran dasar dina kontéks kasasatan anu kuat téh nyaéta pesen anu dicatet ku Paulus dina Surat Kadua ka Tesalonika. Eta pesen dilambangkeun ku “nu sapopoé” dina kitab Daniel, sabab dina éta petikan tina Tesalonika William Miller nepi ka ngarti yén “nu sapopoé” dina kitab Daniel ngagambarkeun Roma kapir.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Aya sababaraha buku anu geus ditulis anu ngabahas harti “the daily” dina kitab Daniel. Kalolobaanana salah, sanajan lamun anjeun hoyong nalungtik hiji makalah ti saurang teolog Advent anu ngajelaskeunana kalayan leres, anjeun tiasa néangan The Mystery of the Daily, ku John W. Peters. Dina tulisan ieu, kuring henteu maksud ngabahas unsur éta tina “the daily.” Aya ogé buku-buku séjén anu ngaguar sajarah ngeunaan “saha, naon, jeung kunaon” nepi ka pamadegan palsu ngeunaan “the daily” ahirna diteguhkeun dina Adventisme Poé Katujuh Laodikea.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
Harti kecap Ibrani anu ditarjamahkeun minangka “anu sapopoe”, jeung sajarah pambrontakan ngalawan bebeneran dasar ngeunaan “anu sapopoe” anu mimiti lumangsung sacara nyata dina taun 1901, geus sababaraha kali dipedar dina Tabel-tabel Habakuk jeung ogé dina tulisan-tulisan panganyarna ngeunaan kitab Daniel.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Kuring boga maksud ngajaga puseur pamadegan ngeunaan “the daily” dina ieu artikel kana ciri-ciri nubuat anu patali jeung lambang Roma anu ditampik. Saha baé anu sajatina narima kawibawaan tulisan-tulisan Ellen White, ngan saukur perlu maca ieu di handap sangkan nyaho naon pamahaman anu leres ngeunaan “the daily.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Tuluy kuring ningali ngeunaan ‘Daily,’ yén kecap ‘kurban’ téh ditambahan ku hikmat manusa, sarta éta henteu kaasup kana naskah; jeung yén Gusti masihan pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngaluarkeun pekik jam panghukuman. Nalika aya kasatuan, saméméh taun 1844, ampir sakabéh jalma ngahiji dina pamadegan anu leres ngeunaan ‘Daily;’ tapi saprak 1844, dina kaayaan kacau, pamadegan-pamadegan séjén geus dianut, sarta poek jeung kabingungan geus nuturkeun.” Review and Herald, 1 Nopémber 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
Nolak pamahaman William Miller ngeunaan “the daily” hartina sakaligus nolak kawibawaan tulisan-tulisan Ellen White, sabab manéhna ningali “yen PANGERAN maparin pamadegan anu bener ngeunaan éta ka jalma-jalma anu ngembarkeun seruan jam pangadilan.” Manéhna ogé dipintonkeun yén pamadegan-pamadegan séjén ngeunaan “the daily” ngahasilkeun “poék jeung kabingungan,” anu lain sipat Kristus. Miller ngakuan “the daily” minangka Roma kapir nalika manéhna nalungtik 2 Tesalonika.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Kuring nuluykeun maca, jeung teu manggihan perkara séjén anu di jerona éta [the daily] kapanggih, iwal dina Daniel. Tuluy kuring [kalawan pitulung hiji konkordansi] nyokot kecap-kecap anu nangtung patalina jeung éta, ‘take away;’ anjeunna bakal nyabut the daily; ‘ti mangsa the daily bakal dicabut,’ jst. Kuring nuluykeun maca, sarta nyangka moal manggihan cahaya naon-naon kana éta téks; ahirna kuring nepi ka 2 Tesalonika 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ jst. Jeung nalika kuring geus nepi ka éta téks, aduh, kacida écés jeung mulya éta bebeneran katingalina! Aya éta! Éta téh the daily! Nya ayeuna, naon hartina ku Paulus ngeunaan ‘he who now letteth,’ atawa nu ngahalangan? Ku ‘the man of sin,’ jeung ‘the wicked,’ anu dimaksud téh Kapapaan. Nya, naon anu ngahalangan sangkan Kapapaan henteu kabuka? Tangtu, éta téh Paganisme; nya, ku kituna, ‘the daily’ kudu hartina Paganisme.’—William Miller, Second Advent Manual, kaca 66.” Advent Review and Sabbath Herald, 6 Januari 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Tungtungna, Adventisme Laodikea nyingkirkeun pamahaman anu bener anu geus dipasihkeun ka Miller jeung ka jalma-jalma anu ngaguar seruan jam pangadilan, demi narima pamadegan Protestanisme nu murtad anu salah, yén “the daily” ngawakilan palayanan Kristus di Bait Suci sawarga. Pamahaman éta matak pikaseurieun dina loba widang, tapi lain ngan saukur salah; éta ngaku yén hiji lambang satan téh mangrupakeun lambang Kristus.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ku kituna, sanajan naga téh, utamana, ngawakilan Sétan, dina harti kadua, éta mangrupakeun lambang Roma kapir.” The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller ngaidentipikasi “the daily” minangka Roma kapir, nyaéta naga, tapi Adventisme Laodikea nyokot pamadegan ti Protestanisme nu geus murag yén éta ngawakilan palayanan Kristus di Bait Suci sawarga. Panolakan kana identifikasi Miller ngeunaan “the daily” minangka Roma kapir ngawakilan panolakan kana hiji bebeneran anu dilambangkeun dina dua bagan suci anu mangrupa panggenapan Habakuk pasal dua. Ku sabab kitu, éta téh panolakan kana hiji bebeneran dasar, sakumaha halna panolakan kana tujuh kali dina Imamat dua puluh genep.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
Nolak bebeneran yén “the daily” ngalambangkeun Roma kapir sarua jeung nolak pondasi Adventisme jeung kakawasaan Roh Nubuat. Ngenalkeun hiji lambang Iblis minangka lambang Kristus sajajar jeung ngenalkeun pagawean Kristus minangka pagawean Iblis.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“Dina nolak Kristus, bangsa Yahudi parantos ngalakukeun dosa anu teu aya hampurana; jeung ku nolak uleman rahmat, urang ogé tiasa ngalakukeun kasalahan anu sarua. Urang ngahina Pangeran kahirupan, sarta nempatkeun Anjeunna kana kaéra di payuneun sinagoga Iblis jeung di payuneun jagat sawarga, nalika urang nolak ngadéngékeun utusan-utusan-Na anu dipapancenan, sarta sabalikna ngadéngékeun agén-agén Iblis, anu rék narik jiwa ngajauhan ti Kristus. Salami jalma ngalakukeun ieu, manéhna moal manggihan harepan atawa hampura, sarta ahirna manéhna bakal kaleungitan sagala kahayang pikeun didamikeun jeung Allah.” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Nalika Adventisme Laodikea nolak pamahaman dasar ngeunaan “the daily” jeung tujuh mangsa, maranéhna lain baé nolak otoritas Roh Nubuat jeung dasar-dasar, tapi ogé nolak pagawéan William Miller, anu parantos dipingpin kana pamahaman-pamahamanana ku malaikat Jibril jeung malaikat-malaikat séjén.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Allah ngutus malaikat-Na pikeun ngagerakkeun hate saurang patani anu tacan percanten kana Kitab Suci, sangkan nuyun anjeunna neangan nubuat-nubuat. Malaikat-malaikat Allah sababaraha kali nganjang ka jalma pilihan éta, pikeun nungtun pikiranna jeung muka kana pangartina nubuat-nubuat anu salawasna poék pikeun umat Allah. Mimiti runtuyan bebeneran dipasrahkeun ka anjeunna, sarta anjeunna dituntun terus pikeun neangan mata ranté demi mata ranté, nepi ka anjeunna nenjo kalayan héran jeung kagum kana Firman Allah. Anjeunna ningali di dinya hiji runtuyan bebeneran anu sampurna. Eta Firman, anu ku anjeunna kungsi dianggap lain hasil ilham, ayeuna kabuka di hareupeun paningalna dina kaéndahan jeung kamulyaanana. Anjeunna ningali yén hiji bagian Kitab Suci ngajelaskeun bagian anu séjén, jeung lamun hiji petikan katutup pikeun pangartina, anjeunna manggihan dina bagian séjén tina Firman éta hal anu ngajelaskeunana. Anjeunna ngahargaan Firman suci Allah kalayan kabungahan sarta kalayan hormat jeung rasa sukur anu pangjerona.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
“malaikat-Na” nyaéta hiji ungkara anu nandakeun malaikat Jibril.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Kecap-kecap malaikat éta, ‘Kami Jibril, anu nangtung di payuneun Allah,’ nétélakeun yén anjeunna nyepeng kalungguhan anu kacida mulya di pakarangan-pakarangan sawarga. Nalika anjeunna sumping mawa hiji amanat ka Daniel, anjeunna ngandika, ‘Jeung euweuh saurang ogé anu nyekel pageuh babarengan jeung kuring dina perkara-perkara ieu, iwal ti Mikail [Kristus], Pangeran aranjeun.’ Daniel 10:21. Ngeunaan Jibril, Jurusalamet nyarios dina Wahyu, yén ‘Anjeunna ngutus sarta nganyatakeunana ku malaikat-Na ka hamba-Na, Yohanes.’ Wahyu 1:1.” The Desire of Ages, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Ngaidentipikasikeun hiji lambang satanis minangka lambang Kristus téh lain ngan saukur sajajar jeung dosa anu teu aya pangampura, tapi dosa anu teu aya pangampura éta ogé patalina jeung panolakan ka para utusan anu dikirim ku Kristus. Ku kituna, “the daily” jadi lambang dosa anu teu aya pangampura, sarta nalika kaharti yén “the chosen one,” William Miller, dipingpin kana pamahaman anu leres ngeunaan éta bebeneran, tuluy sanggeus éta bebeneran ditolak, hal éta nyocog langsung kana Second Thessalonians, nyaéta petikan Kitab Suci pisan tempat Miller manggihan éta pamanggihanna. Nolak éta bebeneran téh mangrupakeun bukti yén maranéhna henteu nyaah ka bebeneran, sarta pangrebelan éta ngahasilkeun dicabutna Roh Suci jeung diserahkeunana roh najisna Iblis, anu ku Paulus diidentipikasikeun minangka strong delusion.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Sakumaha “para perampok bangsamu”, anu “ngadegkeun titingalian”, “kurban sapopoé” téh mangrupa lambang Roma kapir. Dina kontéks Tesalonika Kadua, Paulus ngajarkeun yén panolakan kana amanat dina pasal dua téh mangrupa bukti yén jalma-jalma anu ngalakukeun kitu henteu nyaah ka bebeneran. Ku sabab maranéhna henteu nyaah ka bebeneran anu dilambangkeun dina éta pasal, maranéhna narima kasasab anu pohara kuat.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Sakumna nabi keur nyarita ngeunaan poé-poé panungtungan, sarta petikan-petikan nu diilhamkeun saméméhna dina ieu tulisan netelakeun yén kasasaran anu pohara kuat datang ka jalma-jalma anu henteu nyaah ka bebeneran salila pencuran Roh Suci. Hiji golongan keur narima minyak, sedengkeun golongan nu séjén keur narima kasasaran anu pohara kuat.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Roh Suci dicurahkeun salila sajarah nalika Roh Suci keur dicabut ti jalma-jalma anu nolak kana nambahanana pangaweruh anu dibuka salila dua mangsa pangujian dina waktu pameteran ti 11 Séptémber 2001 nepi ka hukum Minggu anu baris geura datang. Ngulang hiji petikan saméméhna:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause 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.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Nilik ka poé-poé panungtung, kakawasaan anu taya watesna anu sarua nyatakeun, ngeunaan jalma-jalma anu ‘teu narima kanyaah ka bebeneran, sangkan maranéhna bisa disalametkeun,’ ‘Ku sabab ieu Allah bakal ngutus ka maranéhna kasasab anu kacida kuatna, nepi ka maranéhna percaya kana kabohongan: supaya maranéhna kabéh dihukum, nyaéta anu henteu percaya kana bebeneran, tapi resep kana kajahatan.’ Sabab maranéhna nampik pangajaran tina Firman-Na, Allah narik Roh-Na, sarta ngantep maranéhna kana tipu daya anu dipikanyaah ku maranéhna.” Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Galur demi galur, Daniel ngajarkeun yén dina poé-poé pamungkas, anu disebut garong ti umat anjeun, (lambang Roma) nya éta anu ngadegkeun paningal éta. Garong-garong éta ogé dipidangkeun minangka “anu sapopoé.” Suléman ngajarkeun yén dina poé-poé pamungkas, jalma-jalma anu henteu boga paningal éta bakal binasa, nya éta jadi taranjang. Dijadikeun taranjang téh hartina jadi urang Laodikia, jeung urang Laodikia téh parawan bodo.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Kaayaan Garéja anu dilambangkeun ku para parawan bodo, ogé disebut minangka kaayaan Laodikea.” Review and Herald, 19 Agustus 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Janten parawan bodo nalika amanat Ceurik Tengah Peuting sumping, nya éta nembongkeun naon anu ku Yohanes kacatet dina Wahyu pasal genep welas minangka, “éra tina taranjang maneh.” Panginget Yohanes dina bala kagenep aya patalina jeung pakumpulan tilu rupa, nyaéta naga, sato galak, jeung nabi palsu, anu, ti saprak taun 1989, keur dina prosés mingpin dunya ka Armagedon.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Pesen Paulus dina 2 Tesalonika lain saukur ngeunaan Roma kapir anu ku Daniel dilambangkeun minangka “kurban sapopoe,” tapi éta pasal nekenkeun hubungan antara Roma kapir jeung Roma kapausan. Roma kapir nahan (ngahalangan) manusa dosa supaya teu naék kana tahta bumi dina taun 538. Sanggeus Roma kapir disingkirkeun, mangka “rasiah kajahatan,” “anu durhaka éta” anu nyaéta paus Roma, dinyatakeun. Dina éta pasal Paulus keur nandaan hiji hubungan nubuat anu husus antara Roma kapir jeung Roma kapausan. Nolak pangajaran éta pasal sarua jeung nolak bebeneran sarta narima kasasab anu kuat.
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 worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause 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. 2 Thessalonians 2:3–12.
Ulah aya saurang ogé anu nipu ka maranéh ku cara naon baé; sabab éta poé moal datang, iwal lamun geus datang heula murtad, sarta geus dinyatakeun éta jelema dosa, anak kabinasaan; anu ngalawan jeung ngagungkeun dirina saluhureun sagala anu disebut Allah, atawa anu disembah; nepi ka manéhna, saolah-olah jadi Allah, linggih di Bait Allah, bari némbongkeun dirina yén manéhna téh Allah. Naha maranéh henteu émut, yén nalika kuring masih kénéh jeung maranéh, kuring geus nyaritakeun ieu perkara ka maranéh? Jeung ayeuna maranéh geus nyaho naon anu nahan, supaya manéhna dinyatakeun dina waktuna. Sabab rusiah kajahatan téh geus nyampak digawé; ngan anu ayeuna nahan éta bakal terus nahan nepi ka manéhna dipiceun ti tengah jalan. Jeung saterusna éta nu jahat bakal dinyatakeun, anu ku Gusti bakal dibasmi ku napas sungut-Na, sarta bakal dibinasakeun ku kamulyaan kadatangan-Na: nya éta manéhna, anu kadatanganna nurutkeun pagawéan Iblis kalawan sakabéh kakawasaan jeung tanda-tanda jeung mujijat-mujijat palsu, sarta kalawan sagala tipu daya kateuadilan dina jalma-jalma anu keur binasa; lantaran maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun. Jeung ku sabab éta Allah bakal ngutus ka maranéhna kasasab anu kacida kuatna, supaya maranéhna percaya kana kabohongan: supaya maranéhna kabéh dihukum, nyaéta anu henteu percaya kana bebeneran, tapi meunang kasenangan dina kateuadilan. 2 Tesalonika 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
Naha jalma-jalma dina poé-poé panungtungan ieu “dikutuk?” Naha maranéhna dikirimkeun “kasasaran anu kuat?” Naha maranéhna “binasa” sahingga nganyatakeun kaéra tina taranjangna? Ieu petikan nétélakeun yén éta téh lantaran maranéhna henteu nyaah ka bebeneran, jeung bebeneran anu ditepikeun dina éta pasal nuduhkeun yén Roma kapir, karajaan kaopat dina nubuat Alkitab, bakal nyegah Roma kapausan, karajaan kalima dina nubuat Alkitab, tina naék kana tahta nepi ka kakapiran dipiceun.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Hubungan antara Roma kafir jeung Roma papal anu diidéntifikasi dina éta pasal, ku Yohanes ogé diidéntifikasi ku hubungan antara garéja Pergamos jeung garéja Tiatira. Pergamos sajajar jeung Roma kafir, jeung Tiatira nyaéta Roma papal. Paulus jeung Yohanes nyadiakeun dua saksi ngeunaan hubungan dua kakawasaan éta, sakumaha ogé kitab Daniel.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Dina kitab Daniel, patalina antara Roma kapir jeung Roma kapausan remen dipedar. Dina Daniel dua, éta digambarkeun ku campuran beusi jeung leutak. Dina Daniel tujuh, boh Roma kapir boh Roma kapausan téh karajaan-karajaan anu “béda,” jeung sanajan Daniel dua ngagambarkeun dua kakawasaan éta minangka hiji campuran, pasal tujuh nétélakeun yén kakawasaan kapausan medal tina karajaan Roma kapir anu boga sapuluh tanduk. Dina Daniel dalapan, tanduk leutik dina ayat salapan nepi ka dua belas téh nyaéta Roma dina dua faséna. Ayat salapan jeung sabelas nembongkeun tanduk leutik dina wangun gramatikal maskulin, ku kituna ngaidentipikasi Roma kapir, sedengkeun ayat sapuluh jeung dua belas nembongkeun tanduk leutik dina wangun gramatikal feminin, ku kituna ngaidentipikasi Roma kapausan.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Dina Daniel pasal dalapan, ayat tilu welas, Rum pagan jeung Rum kapapaan digambarkeun minangka dua kakawasaan anu nyababkeun karuksakan. Rum pagan téh “anu sapopoé,” nyaéta kakawasaan anu nyababkeun karuksakan, sedengkeun Rum kapapaan téh palanggaran anu nyababkeun karuksakan. Dina pasal sabelas, ayat tilu puluh hiji, kakawasaan anu nyababkeun karuksakan “anu sapopoé” tina Rum pagan nempatkeun kakawasaan kajirian anu nyababkeun karuksakan, nyaéta kakawasaan kapapaan. Dina pasal dua welas, ayat sabelas, kakawasaan anu nyababkeun karuksakan “anu sapopoé” tina Rum pagan dicabut supaya kakawasaan kajirian anu nyababkeun karuksakan tina kapapaan bisa ditegakkan.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Hubungan antara dua kakawasaan pangruksak Roma téh mangrupa téma utama dina kitab Daniel jeung Wahyu, sarta éta hubungan téh anu ku Paulus diidéntifikasi minangka bebeneran anu kudu dipikacinta lamun hiji jalma rék nyingkahan kasasaran anu pohara kuat anu dihasilkeun ku percaya kana hiji bohong. Allah henteu kungsi ngulang-ngulang kalawan mubadir, jeung unggal gambaran ngeunaan hubungan Roma kapir jeung Roma kapausan méré kasaksian hususna sorangan ngeunaan perkara éta; tapi nampik lambang Roma dina poé-poé pamungkas, hartina nampik hujan panungtungan sarta narima kasasaran anu pohara kuat minangka gagantina. Éta hartina salamina bakal diidéntifikasi minangka urang Laodikea anu taranjang.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Para sajarawan Adventis Laodikia, sanajan henteu némbongkeun panghormat suci kana kalungguhan jeung padamelan William Miller, maranéhna ngaku yén pangartina ngeunaan hubungan antara Roma pagan jeung Roma kapapaan mangrupikeun struktur nubuat anu ku anjeunna dijadikeun dasar pikeun ngawangun “sadayana” panerapan nubuatna. Jibril jeung para malaikat séjén mingpin Miller sangkan ngartos hubungan antara Roma pagan jeung Roma kapapaan, tapi dina pamahaman sajarahna, anjeunna henteu ningali Roma minangka hiji éntitas rangkep tilu anu diwangun ku naga, sato galak, jeung nabi palsu.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Dina jamanna, Amérika Sarikat can acan ngamimitian peranna salaku nabi palsu, sabab kaum Protestan di Amérika Sarikat kakara jadi putri-putri Roma dina taun 1844, sedengkeun karya dasar Miller geus ditempatkeun dina bagan 1843 anu diterbitkeun dina bulan Méi 1842.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
Dina taun 1989 genep ayat panungtung tina Daniel pasal sabelas dibuka segelna, sarta utusan pikeun mangsa éta ngakuan yén aya tilu kakawasaan anu kagiatan nubuatna ngalangkung dina ayat opat puluh nepi ka opat puluh lima tina pasal sabelas. Raja kidul dina ayat opat puluh nyaéta kakawasaan naga, raja kalér nyaéta kakawasaan kapausan anu dina awal ayat éta, dina taun 1798, parantos dipaparin tatu maotna ku leungeun kakawasaan naga Perancis Napoléon. Dina ayat éta kakawasaan kapausan mimiti ngalaksanakeun pagawéan nyageurkeun tatu maotna. Dina taun 1989 raja kalér males ka kakawasaan naga Uni Soviét, anu harita parantos jadi raja kidul. Nalika sato galak Katolik ngabales ka Uni Soviét, manéhna datang kalawan tentara wakil ti Amérika Sarikat, nabi palsu tina Wahyu pasal genep belas. Raja naga ti kidul, raja sato galak ti kalér, jeung nabi palsu tina kareta, pasukan tunggang kuda, jeung kapal-kapal, sadayana digambarkeun dina ayat opat puluh, sarta garis nubuat éta mungkas dina ayat opat puluh lima, nalika kakawasaan kapausan “ngahontal tungtungna kalayan taya saurang ogé anu nulungan anjeunna.”
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armageddon, dina Wahyu genep welas, nyaéta hiji wewengkon géografis simbolis anu nandaan pambarontakan umat manusa anu miheulaan datangna deui Kristus. Armageddon téh hiji lambang; kecap éta kabentuk tina dua kecap, “Har” nu hartina gunung, jeung “Megiddo,” anu nyaéta lebak Yésréel. Kanyataan yén Yohanes ngahijikeun hiji gunung jeung Megiddo, padahal Megiddo téh hiji lebak, méré béja ka nu ngulik nubuat yén Armageddon téh hiji lambang anu ngandung rujukan géografis, sabab teu aya gunung di lebak Yésréel.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Lebak Yésréél perenahna di antara tilu sagara (Laut Tengah, Laut Galiléa, jeung Laut Paéh) sarta Yerusalem. Tempatna kawilang puseur di Israél kalér, kalayan tilu hamparan cai éta jeung Yerusalem ayana ngurilingan éta ti rupa-rupa jurusan. Ayat opat puluh lima tina Daniel sabelas nya éta tempat raja kalér ngahontal tungtungna kalayan taya saurang ogé anu nulungan, sarta ayat éta nangtukeun tungtung géografisna aya di antara sagara-sagara jeung gunung suci anu mulya, nya éta Yerusalem. Ayat opat puluh tina Daniel sabelas ngenalkeun tilu kakawasaan anu jadi poko dina pamulihan tatu paéh tina kakawasaan kapapaan sarta tungtung ahirna.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Frasa kahiji dina ayat-ayat éta nandakeun waktu ahir dina taun 1798, nalika kakawasaan kapapaan nampi tatu paéhna, jeung ayat ka opat puluh lima nandakeun tatu paéhna anu langgeng. Sajarah nubuat antara maot anu kahiji jeung anu pamungkas tina kakawasaan kapapaan nandakeun pemberontakan umat manusa nalika maranéhna mulangkeun kaunggulan kakawasaan kapapaan, nalika tatu paéhna diubaran saméméh musnahna ahir kakawasaan kapapaan. Genep ayat éta nyangking tandatangan bebeneran, sabab awal jeung ahirna duanana mangrupa maotna kakawasaan kapapaan, sedengkeun ayat-ayat tengahna mangrupa pemberontakan umat manusa nalika tatu paéh anu kahiji diubaran.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Miller dipaparin cahya ti para malaikat sawarga ngeunaan hubungan antara Roma kapir jeung Roma kapapaan. Konci pikeun pamahaman Miller kana pola nubuatan, anu ku anjeunna dipaké pikeun sakabéh panerapan nubuatanana, nyaéta “anu sapopoe” dina Surat Kadua ka urang Tesalonika. “Anu sapopoe” dina éta pasal nyaéta Roma kapir, anu netepkeun tetenjoan anu ku William Miller kaharti; sabab Roma, “jalma-jalma nu ngarampok ti bangsamu” dina ayat opat welas pasal sabelas, nya éta anu netepkeun éta tetenjoan.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Utusan anu diangkat pikeun ngartos kana nambahanana pangaweruh dina taun 1989 saterusna ngartos kana sipat tilu rupa Roma. Miller téh utusan malaikat kahiji jeung kadua, sarta anjeunna ngartos kana manifestasi kahiji jeung kadua Roma pikeun netepkeun paningal anu dipidangkeunana ka dunya. Utusan malaikat katilu saterusna ngartos kana sakabéh tilu manifestasi Roma sangkan netepkeun paningal anu dipaparinkeun ka anjeunna pikeun diwawarkeun ka dunya.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Wujud kahiji Roma nyaéta Roma kapir. Tina Roma kapir mucunghul Roma kapausan, nyaéta wujud nu kadua. Tina dua wujud anu kahiji timbul Roma modéren, nyaéta pakumpulan tilu rupa antara naga, sato galak, jeung nabi palsu.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Urang baris neruskeun runtuyan pasualan ngeunaan “the daily” dina sajarah Advent dina artikel salajengna.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Anjeunna anu ningali nepi ka jero handapeun beungeut, anu maca hate sakabéh manusa, nyarios ngeunaan jalma-jalma anu geus nampi cahaya anu gedé: ‘Maranéhna henteu katarajang ku kasedihan jeung katakjuban lantaran kaayaan moral jeung rohani maranéhna.’ Enya, maranéhna geus milih jalan-jalan maranéhna sorangan, jeung jiwa maranéhna resep kana kajijikeun maranéhna. Kuring ogé bakal milih kasasaran maranéhna, sarta bakal ngadatangkeun kasieun maranéhna ka maranéhna; sabab waktu Kuring nyaur, teu aya nu ngawalon; waktu Kuring nyarios, maranéhna henteu ngadéngé: tapi maranéhna ngalakukeun kajahatan di payuneun panon Kami, sarta milih anu henteu dipikaresep ku Kami.’ ‘Allah bakal ngutus ka maranéhna kasasaran anu kuat, supaya maranéhna percaya kana bohong,’ lantaran maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun,’ ‘tapi resep kana katidakadilan.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Guru sawarga naros: ‘Daya panyasab naon deui anu leuwih kuat tibatan pura-pura yén aranjeun keur ngadegkeun dina dasar anu bener sarta yén Allah narima pagawéan aranjeun, padahal saenyana aranjeun keur ngalaksanakeun loba hal nurutkeun kawijakan dunya sarta keur ngalakukeun dosa ka PANGERAN? Aduh, ieu téh hiji panyasaban anu gedé, hiji kasasab anu matak kabita, anu ngawasaan pikiran nalika jalma-jalma anu baheula kungsi nyaho kana bebeneran, salah nyangka yén wangun kasalehan téh sarua jeung sumanget jeung kakawasaanana; nalika maranéhna nganggap yén dirina beunghar, geus nambahan harta banda, sarta henteu kakurangan nanaon, padahal saenyana maranéhna kakurangan kana sagala hal.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Allah henteu robah ka arah para abdi-Na anu satia, anu ngajaga papakéanna tetep taya kokotor. Tapi loba anu nyarekan, ‘Damai jeung kasalametan,’ padahal karuksakan dadakan keur datang ka maranéhna. Lamun teu aya tobat anu tuntas, lamun jalma-jalma henteu ngarendahkeun hate maranéhna ku pangakuan dosa sarta narima kayaktén sakumaha ayana dina Yesus, maranéhna moal kungsi asup ka sawarga. Lamun engké panyucian lumangsung di antawis jajaran urang, urang moal deui cicing anteng, ngagungkeun diri yén urang beunghar sarta beuki loba banda, teu kakurangan nanaon.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Saha anu bisa kalawan sajati nyebut: ‘Emas urang geus diuji dina seuneu; pakean urang henteu kacemar ku dunya’? Kuring ningali Pangajar urang nunjuk kana pakean anu disebut-sebut minangka kabeneran. Nalika eta dicabut ku Mantenna, kanyataan najis anu nyumput di handapeunna jadi kabuka. Tuluy Mantenna ngandika ka kuring: ‘Naha maneh teu bisa ningali kumaha maranehna kalawan pura-pura geus nutupan najisna jeung burukna watakna? “Kumaha kota anu satia geus jadi awewe lacur!” Imah Rama Kami geus dijieun imah padagangan, tempat anu ti dinya ayana Ilahi jeung kamulyaan-Na geus undur! Ku sabab ieu aya kalemahan, jeung kakawasaan teu aya.’” Testimonies, jilid 8, 249, 250.