The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Jejering tempat suci téh mangrupa “konci” anu muka katerangan ngeunaan kuciwa tanggal 22 Oktober 1844 dina awal amanat malaikat katilu, jeung jejer kuciwa éta pisan anu jadi “konci” pikeun muka amanat tempat suci ngeunaan ujian Bait Allah dina ahir amanat malaikat katilu.
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. Matthew 16:19.
Jeung Kami baris maparin ka hidep konci-konci Karajaan Sawarga; sarta naon waé anu ku hidep ditalian di bumi, bakal kabeungkeut di sawarga; sarta naon waé anu ku hidep dileupaskeun di bumi, bakal dileupaskeun di sawarga. Mateus 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Kanyataan yén tanggal 11 Séptémber 2001 dipikaharti minangka “9/11” saluyu jeung “911” minangka lambang telepon darurat di Amérika Sarikat, geus dirarancang ku Anjeunna anu ngarancang sagala rupa. Ngarti kana kuciwa tanggal 18 Juli 2020 téh anu ngamungkinkeun gerakan saratus opat puluh opat rébu diaku minangka kitu; tapi ngan ku jalma-jalma anu hayang ningali yén Yesus ngawakilan anu rohani ku anu alamiah dina mangsa ayeuna, teu béda jeung kumaha Anjeunna ngalakukeunana dua rébu taun ka tukang. Paningal “20/20” nyaéta paningal pangsaéna anu bisa dipiboga ku anjeun, sarta kuciwa taun 2020 téh mangrupa waymark anu ngamungkinkeun Bait Allah diaku dina sajarah nubuat ngeunaan sapuluh parawan.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
"Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent." The Great Controversy, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Tetenjo 20/20 leuwih hadé deui lamun dipadukeun jeung paningal ka tukang anu dilambangkeun ku kayaktian-kayaktian dasar. Paulus ngajarkeun yén “roh-roh para nabi tunduk ka roh-roh para nabi,” ku sabab éta parawan-parawan dina carita Mateus téh sarua jeung parawan-parawan anu ku Yohanes diidéntifikasi minangka saratus opat puluh opat rébu, sarta Yohanes ngidéntifikasi maranéhna minangka parawan dina—Wahyu 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ieu téh jalma-jalma anu henteu kacemar ku awéwé; sabab maranéhna parawan. Ieu téh jalma-jalma anu nuturkeun Anak Domba ka mana baé Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi buah cikal pikeun Allah jeung pikeun Anak Domba. Wahyu 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Buah sulung usum gugur teh nyaéta para parawan anu nuturkeun Anak Domba ka jero Bait Allah, sarta “konci” pikeun ngartos Bait Allah téh nyaéta kaceuceub taun 2020.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Sareng konci kulawarga Daud ku Kami baris diteundeun dina taktakna; ku kituna anjeunna baris muka, sarta moal aya anu nutup; sarta anjeunna baris nutup, sarta moal aya anu muka. Yesaya 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Lamun saurang Adventis rék kaasup kana golongan 144.000, ku kabutuhan nubuat maranéhna tangtu geus ngalaman hiji kuciwa anu disababkeun ku ditepikeunana hiji ramalan umum anu tétéla teu kajadian.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuring remen dirujuk kana misil ngeunaan sapuluh parawan, lima di antarana wijaksana, jeung lima bodo. Misil ieu geus jeung bakal digenepan nepi ka unggal jéntréna pisan, sabab ieu miboga panerapan husus pikeun mangsa ieu, sarta, saperti pesen malaikat katilu, geus digenepan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Peperangan Panium dina ayat lima welas tina Daniel sabelas téh nyaéta peperangan anu ngabalukarkeun kana ayat genep welas, anu nangtukeun hukum Minggu di Amérika Sarikat.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Maka raja ti kalér bakal datang, ngadegkeun tanggul, sarta ngarebut kota-kota anu pangkakuatna; jeung pasukan ti kidul moal sanggup nahan, kitu deui rahayat pilihanana, sarta moal aya kakuatan pikeun nahan. Daniel 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Dina ieu ayat, Amérika Sarikat ngéléhkeun Rusia, babarengan jeung umat pilihan Rusia. Tapi dina ayat salajengna, teu aya saurang ogé anu sanggup nangtung ngalawan mucunghulna Roma, anu nandaan Yuda jeung Yerusalem minangka léngkah kahiji dina panaklukanana ka sakuliah dunya; sakumaha Roma naék jadi karajaan kaopat dina nubuat Alkitab. Ku nangtung di tanah kamulyaan sacara harfiah dina ayat genep belas, lambang kakawasaan Roma literal aya di jero tanah kamulyaan literal; ku kituna, janten tipéu ayat opat puluh hiji, nalika tanda kakawasaan Roma rohani dipaksakeun ka tanah kamulyaan rohani, nyaéta Amérika Sarikat.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Dua tanduk sato ti bumi dina Wahyu tilu welas ngagambarkeun Républikanisme jeung Protestanisme. Dina ayat lima welas tina Daniel sabelas, Antiochus Magnus, anu dipikawanoh salaku Antiochus III jeung Antiochus Nu Agung, ngéléhkeun karajaan kidul, anu dilambangkeun ku dinasti Ptolemaik. Antiochus ngagambarkeun Donald Trump, sedengkeun raja kidul ngagambarkeun Rusia. Patempuran Panium nyaéta patempuran antara Amérika Sarikat jeung Rusia katut umat pilihan Rusia, hiji patempuran anu diménangkeun ku Antiochus, tapi satuluyna anjeunna ningali karajaanna ditaklukkeun ku Roma sacara harfiah—kakawasaan dina ayat opat welas, anu netepkeun visi lahiriah tina tanduk Républikan sato ti bumi. Visi batinna dilambangkeun ku tanduk Protestan sato ti bumi. Duanana tanduk aya dina patempuran Panium, sabab Petrus aya di dinya minangka saurang Protestan kalayan pesenna tina kitab Yoél.
250 Years
250 Taun
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Nalika urang nimbang dua garis tina sato bumi, urang manggihan yén dina taun 1776 sato bumi mimiti naék, sarta dina taun 1798, (dua puluh dua taun sanggeusna) sato laut dina Wahyu tilu welas nampa tatu maotna, sarta sato bumi mimiti pamaréntahanana minangka karajaan kagenep tina nubuat Alkitab. Dua ratus lima puluh taun ti harita, dina taun 2026 urang geus hudang kana ujian Bait Allah internal anu dimimitian dina 8 Méi 2025.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Éta “250” taun téh ogé patali jeung Antiochus Magnus. Dimimitian ti dekret taun 457 SM sarta ngitung dua ratus lima puluh taun ti éta dekret, urang nepi ka taun 207, tujuh taun saméméh perang Panium, jeung sapuluh taun sanggeus Ptolemaios ngéléhkeun Antiochus dina perang Raphia, anu dilambangkeun dina ayat sabelas Daniel sabelas. Daniel 11:11 tangtu waé mangrupa garis éksternal tina tanduk Républikan anu sajajar jeung Wahyu 11:11, anu mangrupa garis internal tina tanduk Protestan. Daniel jeung Wahyu téh buku anu sarua, sarta Wahyu ngagunakeun materai salaku lambang-lambang tina nubuat éksternal jeung jamaah-jamaah minangka lambang-lambang tina nubuat internal anu sajajar.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Kores ngalambangkeun katilu parentah éta, sabab moal aya parentah katilu lamun teu aya heula parentah kahiji jeung parentah kadua.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
"Dina pasal katujuh kitab Ezra kapanggih éta parentah. Ayat 12–26. Dina wangunana anu panglengkepna, éta dipedalkeun ku Artahsasta, raja Pérsia, dina taun 457 SM. Tapi dina Ezra 6:14 disebutkeun yén bait PANGERAN di Yerusalem geus diwangun 'nurutkeun parentah [“decree,” catetan sisi] ti Kores, jeung Darius, jeung Artahsasta, raja Pérsia.' Ieu tilu raja, dina ngamimitian, netelakeun deui, jeung nyampurnakeun éta parentah, nganteurkeun éta kana kasampurnaan anu diperlukeun ku nubuat pikeun nandaan awalna 2300 taun. Ku nyokot taun 457 SM, nyaéta waktu nalika éta parentah geus disampurnakeun, sabagé tanggal parentah éta, unggal rinci nubuat ngeunaan tujuh puluh minggu katempo geus kacumponan." The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Tina tilu dekrit anu dilambangkeun ku Koresy dina taun 457 SM, “250” taun ditungtungkeun dina sajarah antara perang Raphia dina 217 SM, nalika Ptolemaios IV ngéléhkeun Antiokhus Agung, jeung taun 200 SM nalika Antiokhus satuluyna ngéléhkeun Ptolemaios dina perang Panium dina ayat lima welas. Garis éta nyaluyukeun Antiokhus Magnus jeung Donald Trump. Dina awal karajaan kagenep dina nubuat Alkitab ti 1776 nepi ka 1798 aya hiji mangsa “22” taun anu ngalambangkeun naékna karajaan kagenep. Éta “22” taun ogé ngagambarkeun sajarah anu dilambangkeun ku angka “22” dina ahir sajarah karajaan kagenep ti 2001 nepi ka 2023. “22” téh lambang tina ngahijina Kaketuhanan jeung kamanusaan anu kahontal dina sajarah karajaan kagenep dina nubuat Alkitab, nyaéta sato bumi anu miboga tanduk lahiriah Républikanisme jeung tanduk batiniah Protestantisme.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Pagawean anu dirampungkeun ku Kristus ngaliwatan pasatuan anu dilambangkeun ku “22” téh nyaéta pagawean panungtungan Kristus di Rohangan Pangsuci-pangsucina, anu dilambangkeun ku mupusna dosa, anu nurutkeun Yoel dibarengan ku panarangan ilham ti Petrus lumangsung dina mangsa curahna hujan panungtung.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Ku sabab kitu maraneh kudu tobat sarta dibalikeun ka Allah, supaya dosa-dosa maraneh dipupus, nalika mangsa pangnyegerkeun datang ti payuneun Gusti. Rasul-rasul 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Mupusna dosa téh mangrupa padamelan panungtungan Imam Agung sawarga.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Sakumaha dina mangsa baheula dosa-dosa umat ku iman dipindahkeun ka kurban panghampura dosa, sarta ku getihna dialihkeun, sacara perlambang, ka tempat suci di bumi, kitu deui dina perjangjian anyar dosa-dosa jalma-jalma anu tobat ku iman dipindahkeun ka Kristus sarta dialihkeun, saenyana, ka tempat suci di sawarga. Jeung sakumaha panyucian perlambang tina anu di bumi dilaksanakeun ku dipiceunna dosa-dosa anu ku éta tempat suci geus kacemaran, kitu deui panyucian anu sabenerna tina anu di sawarga kudu dilaksanakeun ku dipiceunna, atawa dihapuskeunana, dosa-dosa anu kacatet di dinya. Tapi saméméh ieu bisa dilaksanakeun, kudu aya panalungtikan kana kitab-kitab catetan pikeun nangtukeun saha waé, ku tobat tina dosa jeung iman ka Kristus, anu boga hak kana mangpaat panebusan-Na. Ku sabab éta panyucian tempat suci ngawengku hiji pagawéan panalungtikan—hiji pagawéan pangadilan. Pagawéan ieu kudu dipigawé saméméh datangna Kristus pikeun nebus umat-Na; sabab nalika Anjeunna sumping, ganjaran-Na aya sareng Anjeunna pikeun maparin ka unggal jalma nurutkeun kalakuanana. Wahyu 22:12.” The Great Controversy, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Pagawéan anu dimimitian dina 22 Oktober 1844 dimimitian dina puncakna Seruan Tengah Peuting, sarta pagawéan éta diréngsékeun dina puncakna Seruan Tengah Peuting, anu ku Petrus diidéntifikasi minangka mangsa mupusna dosa, anu nandaan mangsa pangadilan pikeun jalma-jalma anu hirup, nalika “jaman panyegeran” sumping.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Pagawéan pangadilan panalungtikan jeung mupusna dosa-dosa kudu diréngsékeun saméméh datangna Gusti anu kadua kalina. Ku sabab jalma-jalma paéh bakal dihakiman dumasar kana hal-hal anu ditulis dina kitab-kitab, mustahil dosa-dosa manusa dipupus nepi ka sanggeus pangadilan anu bakal nalungtik perkara-perkara maranéhna. Tapi rasul Petrus kalayan écés nyatakeun yén dosa-dosa jalma-jalma anu percaya bakal dipupus ‘lamun mangsa kasegeran datang ti payuneun Gusti; jeung Anjeunna bakal ngutus Yesus Kristus.’ Rasul-rasul 3:19, 20. Nalika pangadilan panalungtikan ditutup, Kristus bakal sumping, jeung ganjaran-Na bakal nyarengan Anjeunna pikeun dipasihkeun ka unggal jalma nurutkeun pagawéanana.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“Wanci-wancin sake farfaɗowa” su ne kuma “wanci-wancin maido da kome duka.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Ku sabab kitu, maraneh kudu tobat jeung barobah, supaya dosa-dosa maraneh dipupus, nalika mangsa pangnyegerkeun bakal datang ti payuneun Gusti; jeung Anjeunna bakal ngutus Yesus Kristus, anu ti heula geus diwawarkeun ka maraneh: Anjeunna, anu ku sawarga kudu ditarima nepi ka mangsa mulangkeun deui sagala perkara, anu geus didawuhkeun ku Allah ngaliwatan sungut sakumna nabi-Na anu suci ti mimiti dunya aya. Rasul-rasul 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“Waktu kasageran” téh datangna “ti payuneun Gusti” anu kajadian nalika “Yesus Kristus” diutus. Nalika malaikat dina Wahyu sapuluh turun dina 11 Agustus 1840, Sadérék White nangtukeun yén éta malaikat “teu kirang ti hiji pribadi lian ti Yesus Kristus.” Karya anu dimimitian ku Kristus dina 22 Oktober 1844 dipapaykeun ku sajarah taun 1840 nepi ka 1844; sajarah anu ku Sadérék White disebut “hiji pintonan mulya tina kakawasaan Allah,” bari nyaluyukeun éta sajarah pisan jeung usum Pentakosta dina jaman Pétrus, tuluy ngagunakeun éta dua garis sajarah nubuat pikeun nunjuk ka hareup kana turunna malaikat dina Wahyu dalapan belas anu nyaangan bumi ku kamulyaan-Na.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaikat anu ngahiji dina ngamaklumkeun amanat malaikat katilu téh baris nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu diparentahkeun heula hiji pagawean anu ngawengku saalam dunya jeung kakawasaan anu luar biasa. Gerakan Advent taun 1840–44 téh mangrupa panyataan anu mulya tina kakawasaan Allah; amanat malaikat kahiji geus dibawa ka unggal stasion misionaris di saalam dunya, sarta di sawatara nagara aya minat agama anu panggedéna anu kungsi kasaksian di mana baé ti saprak Reformasi abad ka genep welas; tapi ieu kabéh bakal kaéléhkeun ku gerakan anu perkasa dina handapeun panginget panungtungan ti malaikat katilu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pagawean éta bakal sarua jeung pagawean dina Poé Pentakosta. Sakumaha ‘hujan mimiti’ dipasihkeun, dina pancuran Roh Suci dina bubukana Injil, pikeun ngabalukarkeun mekarna siki anu mulya, kitu deui ‘hujan ahir’ bakal dipasihkeun dina panutupna pikeun ngamatekkeun panén. ‘Mangka urang bakal nyaho, lamun urang terus narékahan pikeun nyaho PANGERAN: medalna-Na geus disadiakeun saperti isuk; sarta Anjeunna bakal sumping ka urang saperti hujan, saperti hujan ahir jeung hujan mimiti ka bumi.’ Hosea 6:3. ‘Ku sabab kitu, maranéh barudak Sion, bungah maranéh, sarta girang dina PANGERAN Allah maranéh: sabab Anjeunna geus maparin ka maranéh hujan mimiti kalayan saimbang, sarta Anjeunna bakal nurunkeun keur maranéh hujan, nya éta hujan mimiti, jeung hujan ahir.’ Joel 2:23. ‘Dina poé-poé panungtungan, saur Allah, Kami bakal ngocorkeun tina Roh Kami ka sakumna manusa.’ ‘Jeung bakal kajadian, yén sing saha waé anu nyaur kana ngaran Gusti bakal disalametkeun.’ Acts 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pagawean agung Injil moal ditutup ku pangnyataan kakawasaan Allah anu leuwih saeutik tibatan anu nandaan bubukana. Nubuat-nubuat anu kacumponan dina curahan hujan mimiti dina bubukana Injil, baris deui kacumponan dina hujan ahir dina panutupna. Ieu téh nya éta ‘mangsa-mangsa panyegeran’ anu ku rasul Petrus dipiharep nalika anjeunna nyarios: ‘Ku sabab eta maraneh kudu tobat sarta dibalikkeun, supaya dosa-dosa maraneh dipupus, nalika mangsa-mangsa panyegeran bakal datang ti payuneun Gusti; sarta Anjeunna bakal ngutus Yesus.’ Rasul 3:19, 20.” The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
Gerakan Advent ti taun 1840 nepi ka 1844 mangrupa hiji pernyataan anu mulya tina kakawasaan Allah anu ngantarkeun kana dibukana padamelan Kristus dina nyucikeun tempat suci-Na. Sajarah éta dimimitian nalika Yesus, anu digambarkeun minangka malaikat kahiji dina Wahyu opat welas, turun dina 11 Agustus 1840 sakumaha digambarkeun dina pasal sapuluh tina Wahyu. Pernyataan kakawasaan Allah anu harita mimiti teras ningkat nepi ka dibukana pangadilan panalungtikan, ku kituna jadi perlambang tina hiji pernyataan kakawasaan Allah anu bakal terus ningkat nepi ka panutupan pangadilan panalungtikan. Mangsa dina ahir dimimitian dina 9/11, nalika Yesus deui turun minangka malaikat dina Wahyu dalapan welas waktu gedong-gedong agung di New York diruntuhkeun ku sentuhan Allah, sarta padamelan pangadilan panalungtikan robah ti nu maot ka nu hirup. Hujan-hujan datang nalika Yesus diutus.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Yesus ngajar yén urang kudu nyuhunkeun sangkan narima, sarta Jakaria nyebutkeun yén urang kudu nyuhunkeun hujan panungtungan dina mangsa hujan panungtungan. Ku sabab éta, écés yén anjeun kudu nyaho yén anjeun aya dina mangsa hujan panungtungan, supaya tiasa ngalaksanakeun parentah Jakaria.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Menta ka PANGERAN hujan dina mangsa hujan ahir; ku kituna PANGERAN baris ngadamel mega anu caang, sarta maparin ka maranehna pancuran hujan, ka unggal jalma jukut di tegalan. Zechariah 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
Dina 9/11 Yesus lungsur minangka malaikat dina Wahyu dalapan welas, sarta hujan panungtung mimiti nyipratan, tapi éta ngan ragrag ka jalma-jalma anu nyumponan parentah Zakaria pikeun “nyuhunkeun hujan panungtung,” nalika anjeun boga pamahaman anu sajati yén “mangsa pangnyegerkeun” jeung pamulihan sagala perkara geus sumping. Jiwa kudu “ngakuan” yén mangsa nubuat ngeunaan hujan panungtung geus sumping.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Urang ulah ngadagoan hujan panungtungan. Eta bakal turun ka sakabeh jalma anu daek ngakuan sarta narima embun jeung curahan rahmat anu turun ka urang. Lamun urang ngumpulkeun potongan-potongan cahaya, lamun urang ngahargaan welas asih Allah anu pasti, anu resep supaya urang percaya ka Anjeunna, mangka unggal jangji bakal kalaksanakeun. [Yesaya 61:11 dicutat.] Sakuliah bumi kudu pinuh ku kamulyaan Allah.” The Seventh-day Adventist Bible Commentary, jilid 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
Dina 9/11 dimimitian mangsa kasugemaan, sarta dimimitian mupusna dosa-dosa jalma-jalma anu hirup. Pangadilan éta saluyu jeung kacapangan anu pangheulana pisan tina perjangjian tilu-léngkah Ibrahim. Kacapangan anu kahiji éta nya éta yén nalika PANGERAN ngaluarkeun Israil tina panaklukan Mesir, Anjeunna bakal ngahakiman boh umat perjangjian-Na, boh bangsa tempat maranéhna kungsi cicing minangka nu ngalalana jeung urang asing. Umat perjangjian anu kahiji ngalambangkeun umat perjangjian anu pamungkas, nya éta saratus opat puluh opat rébu. Umat nubuat éta bakal dihakiman minangka tanduk Protestan tina sato galak bumi, sedengkeun tanduk Républikan tina sato galak bumi ogé dina waktu anu sarua keur dihakiman.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Pangadilan tanduk Républik datang dina ahir sajarahna, nyaéta hukum Minggu. Hukum Minggu digambarkeun dina kacumponan ayat genep belas ngeunaan Roma nyokot kakawasaan ka Yuda dina taun 63 SM—dina Poé Panebusan numutkeun sawatara ahli sajarah.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antiokhus Magnus, ngalambangkeun Amérika Serikat dina ayat sapuluh nepi ka lima belas. Ronald Reagan meunang dina perang dina ayat sapuluh, anu jadi tipologi tina ragragna Uni Soviét dina ayat opat puluh. Yesaya 8:8 ngaidentipikasi perang anu sarua anu dilambangkeun dina ayat sapuluh jeung opat puluh tina Daniel sabelas, sarta tilu ayat anu sajajar éta ngamungkinkeun Rusia diidentipikasi minangka nu meunang dina perang Raphia dina ayat sabelas.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Patempuran Raphia dina ayat sabelas ngagambarkeun ti heula perang di Ukraina antara raja kidul (Rusia) jeung kakawasaan proksi kapausan (Ukraina). Perang éta dimimitian ku Administrasi Obama dina mangsa paus kahiji ti beulahan bumi kidul, anu ogé paus kahiji ti Amérika, sanajan ti Amérika Kidul. “Kidul” mangrupa lambang globalisme, spiritualisme, jeung komunisme, sarta paus kidul kahiji ti Amérika nyaluyukeun diri jeung Présidén globalis Obama, nalika perang dina ayat sabelas sumping. Reagan minangka Amérika Sarikat dina ayat sapuluh asup kana pakumpulan rusiah jeung saurang paus konservatif; tuluy urang Nazi Ukraina dipaké ku saurang présidén globalis dina mangsa saurang paus globalis. Amérika Sarikat dina pamaréntahan Trump ayeuna aya dina hubungan kabuka jeung paus kahiji ti Amérika Kalér, jeung paus nu disebut konservatif.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reagan ngabogaan pakait rusiah jeung antikristus dina nubuat Alkitab dina perang ayat sapuluh, sarta Obama ngamimitian perang ayat sabelas, dina hiji mangsa nalika paus ogé saurang globalis, sarupa jeung Obama. Trump ayeuna aya dina hubungan anu kabuka jeung hiji paus anu sajajar jeung Reagan, iwal ti yén pakait rusiah anu mula-mula, ayeuna geus jadi pakait anu kabuka. Tilu paus, jeung tilu présidén, saluyu jeung tilu perang dina ayat sapuluh, sabelas, jeung lima belas.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
“Ngahérankeun ku kabijaksanaanana jeung ku kalicikanana Garéja Roma téh. Anjeunna tiasa maca naon anu bakal kajadian. Anjeunna ngadagoan waktuna, bari ningali yén garéja-garéja Protestan keur maparin panghormatan ka dirina dina narimana maranéhna kana sabat palsu éta sarta yén maranéhna keur nyiapkeun pikeun maksa eta ku cara-cara anu sarua pisan jeung anu ku dirina sorangan kungsi dipaké dina mangsa baheula. Jalma-jalma anu nolak cahaya bebeneran engké kénéh bakal neangan pitulung ti kakawasaan anu ngaku dirina teu bisa salah ieu pikeun ngamulyakeun hiji lembaga anu asalna ti dirina. Kumaha gancangna anjeunna bakal datang nulungan kaum Protestan dina pagawéan ieu henteu hésé didugikeun. Saha anu leuwih ngartos tibatan para pamingpin kapausan ngeunaan kumaha cara nyanghareupan jalma-jalma anu henteu taat ka garéja?”
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
Garéja Katolik Roma, kalayan sagala cabangna di sakuliah dunya, ngabentuk hiji organisasi anu kacida gedéna di handapeun pangawasa tahta kapapaan, sarta dirarancang pikeun ngalayanan kapentingan tahta éta. Jutaan umatna, di unggal nagara di bumi, diwuruk supaya nganggap dirina kabeungkeut ku kasatiaan ka paus. Naon baé kabangsaan maranéhna atawa pamaréntahanana, maranéhna kudu nganggap wewenang garéja leuwih luhur ti sakabéh nu séjén. Sanajan maranéhna bisa ngucap sumpah jangji kasatiaan ka nagara, tapi di tukangeun éta aya ikrar nurut ka Roma, anu ngabébaskeun maranéhna tina unggal jangji anu nentang kapentinganana.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Sajarah nyaksian ngeunaan usaha-usahana anu licik tur teu weléh lumangsung pikeun nyelapkeun dirina kana urusan bangsa-bangsa; sarta sanggeus meunangkeun tempat pijakan, pikeun ngudag tujuanana sorangan, sanajan nepi ka ngaruntuhkeun para pangeran jeung rahayat. Dina taun 1204, Paus Innocentius III narik tina Peter II, raja Arragon, sumpah anu luar biasa kieu: ‘Kami, Peter, raja urang Arragon, ngaku jeung jangji baris salawasna satia jeung taat ka gusti abdi, Paus Innocentius, ka panerus-Na anu Katolik, jeung ka Garéja Roma, sarta kalayan satia ngajaga karajaan abdi dina kataatan ka anjeunna, nangtayungan iman Katolik, jeung nganiaya kajahatan bid’ah.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Ieu saluyu jeung klaim ngeunaan kakawasaan pontif Roma, ‘yén sah pikeun anjeunna ngaléngsérkeun para kaisar’ jeung ‘yén anjeunna bisa ngabébaskeun para kawula tina kasatiaanana ka pamingpin anu lalim.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Sarta sing diinget, Roma teh ngagung-ngagungkeun yen manéhna moal kungsi robah. Prinsip-prinsip Gregory VII jeung Innocent III nepi ka ayeuna kénéh jadi prinsip-prinsip Garéja Katolik Roma. Jeung upama baé manéhna miboga kakawasaan, éta prinsip-prinsip tangtu ku manéhna dilaksanakeun ayeuna kalawan kakuatan nu sarua gedéna saperti dina abad-abad nu geus kaliwat. Kaum Protestan téh saeutik pisan nyaho naon anu keur dipigawé ku maranéhna nalika maranéhna ngajukeun pikeun narima pitulung Roma dina pagawéan ngagungkeun poé Minggu. Nalika maranéhna pageuh nyanghareupan panarékahan pikeun ngawujudkeun tujuan maranéhna, Roma keur narékahan ngadegkeun deui kakawasaanana, pikeun ngarebut deui kaluhunganana nu geus leungit. Sakali waé prinsip éta ditetepkeun di Amérika Sarikat yén garéja meunang maké atawa ngadalikeun kakawasaan nagara; yén palaksanaan ibadah agama bisa dipaksakeun ku hukum-hukum sipil; pondokna, yén kawibawaan garéja jeung nagara kudu ngadominasi batin nurani, mangka kameunangan Roma di nagara ieu geus pasti.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Kecap Allah parantos maparin pangéling ngeunaan bahaya anu keur ngancam; upama ieu teu dipaliré, dunya Protestan bakal nyaho naon sabenerna maksud-maksud Roma, ngan nalika geus kasép teuing pikeun luput tina jiretna. Anjeunna keur tumuwuh jadi kuat kalayan cicingeun. Doktrin-doktrinna keur méré pangaruhna di gedong-gedong législatif, di gereja-gereja, jeung di jero hate manusa. Anjeunna keur numpuk wangunan-wangunanana anu jangkung tur pageuh, dina rohangan-rohangan rusiahna panganiayaan-panganiayaanana baheula bakal diulang deui. Kalayan nyumput-nyumput tur teu kanyahoan anjeunna keur nguatkeun kakuatanana pikeun ngamajukeun tujuanana sorangan nalika waktuna datang pikeun nyerang. Sakabéh anu dipikahayangna téh ngan saukur tempat anu nguntungkeun, sarta ieu geus keur dipasrahkeun ka anjeunna. Urang moal lila deui bakal ningali jeung bakal ngarasakeun naon tujuan unsur Roma téh. Saha baé anu bakal percaya sarta nurut kana kecap Allah ku hal éta bakal katarajang ku cacad jeung panganiayaan.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
Dina taun 2016 Trump kapilih, tuluy para globalis anu diwakilan ku Biden maok pamilihan taun 2020, tapi éta ngan diaku ku jalma-jalma anu miboga panglihatan 20/20. Dina ayat katilu belas Donald Trump “mulih deui” dina 2024, kalayan kakawasaan leuwih gedé tibatan kantos saméméhna, sarta ngamimitian persiapanana pikeun jaman emas kitu deui pikeun perang Panium dina ayat kalima belas. Tuluy Leo, paus éta, sumping pikeun netepkeun éta panglihatan dina 2025, paus katilu anu pakait jeung tilu perang dina ayat sapuluh nepi ka lima belas, sarta ogé jeung tilu présidén tina éta perang-perang. Paus jeung présidén anu kahiji jeung katilu dianggap konservatif, sedengkeun paus jeung présidén nu di tengah téh globalis. Pasatuan anu kahiji éta rusiah, anu panungtung mah kabuka, sabab éta digambarkeun dina ayat kaopat belas minangka lambang anu netepkeun panglihatan lahiriah tina nubuat-nubuat ngeunaan poé-poé pamungkas.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
Dina tanggal 31 Désémber 2023, pagawéan malaikat kahiji, sakumaha dilambangkeun ku pagawéan kaputusan kahiji, mimiti nempatkeun dasar. Ujian anu jadi dasar éta nyaéta naha William Miller leres atawa lepat dina pangidentifikasina yén Roma lah anu netepkeun visi dina ayat opat welas. Pangidentifikasian Miller kana Roma minangka lambang anu netepkeun visi nubuat ngeunaan poé-poé panungtungan, dina sawatara hal, mangrupa anu pangpentingna di antara sakabéh bebeneran dasar Miller. Kumaha Miller nepi kana sawatara pamahaman ngan bisa dicindekkeun ku nerapkeun logika anu disucikeun kana mangsa jeung kaayaanana, tapi dina sawatara panemuan nubuatna aya kasaksian anu kacida hususna ngeunaan naha anjeunna nepi kana pamahaman-pamahaman éta. Anu pangmendasar tina pamahaman-pamahamanna nyaéta pangidentifikasina yén Roma lah anu netepkeun visi.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller sacara langsung mere kasaksian kumaha anjeunna neangan pikeun ngartos naon anu “dicabut” dina kitab Daniel. Anjeunna lain ngan ukur nangtukeun di mana anjeunna manggihan jawabanana, tapi ogé nyaritakeun kabungahna nalika anjeunna manggihan mutiara anu geus lila dipaluruhna. Apollos Hale nyatet hiji panalungtikan ngeunaan tulisan-tulisan Miller sorangan, sarta dina petikan di handap ieu Hale keur ngajelaskeun kumaha Miller jadi saurang murid nubuat. Miller, minangka utusan cahaya anu disegelna dibuka dina taun 1798, mangrupakeun conto anu suci ngeunaan jalma-jalma anu ku Daniel disebut “anu wijaksana” anu “ngartos” nalika kitab éta “dibuka segelna.” Kasaksian Miller ngeunaan kumaha anjeunna dibimbing kana nalungtik Alkitab mangrupa conto anu dihaja ku Anu ngadalikeun sagala hal. Perhatikeun kumaha kamekaran Miller, sabab anjeunna teh conto jalma wijaksana anu ngartos kana nambahanana pangaweruh, sanajan maranéhna, saperti Miller, kaluar tina poekna kasalahan.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“‘Dina bulan Méi 1816, kuring diasupkeun kana kayakinan kana dosa, sarta aduh, bet sabaraha pikasieuneun ngeusian jiwa kuring! Kuring poho dahar. Langit katingalina kawas tambaga, jeung bumi kawas beusi. Kitu kaayaan kuring terus nepi ka bulan Oktober, nalika Allah muka panon kuring; sarta aduh, he jiwa kuring, Jurusalamet nu kumaha anu ku kuring kapanggih dina diri Yesus! Dosa-dosa kuring ragrag tina jiwa kuring kawas hiji beban: tuluy, bet kacida écésna Kitab Suci ka kuring! Sakabéhna nyarita ngeunaan Yesus; anjeunna aya dina unggal kaca jeung unggal padalisan. Aduh, éta téh poé anu bagja! Kuring hayang geuwat mulang ka bumi ka sawarga; Yesus téh sagalana pikeun kuring, sarta kuring nyangka bisa ngajadikeun dulur séjén ogé ningali anjeunna sakumaha kuring ningali anjeunna, tapi kuring salah.
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“‘Salila dua belas taun abdi janten saurang deis, abdi maca sagala rupa sajarah anu tiasa kapendak; nanging ayeuna abdi nyaah ka Alkitab. Eta ngajar ngeunaan Yesus! Sanajan kitu, masih kénéh aya sabagéan gedé tina Alkitab anu poék pikeun abdi. Dina taun 1818 atawa 19, nalika keur ngawangkong jeung saurang rerencangan anu ku abdi didatangan, sarta anu geus wawuh jeung geus ngadangu abdi nyarita nalika abdi kénéh deis, anjeunna naros, kalawan cara anu rada ngandung harti, “Naon pamadegan anjeun ngeunaan ieu téks, jeung éta?” bari ngarujuk kana téks-téks baheula anu ku abdi kungsi dibantah nalika janten deis. Abdi ngartos kana maksud anjeunna, tuluy ngawaler—Upami anjeun masihan waktos ka abdi, abdi bakal nyaritakeun naon hartina. “Sakumaha lila waktos anu dipikahayang ku anjeun?” Abdi henteu terang, nanging abdi bakal nyaritakeun ka anjeun, saur abdi, sabab abdi teu tiasa percanten yén Allah parantos maparin hiji wahyu anu teu tiasa kahartos. Ti dinya abdi mutuskeun pikeun nalungtik Alkitab abdi, kalayan yakin yén abdi tiasa manggihan naon anu dimaksad ku Roh Suci. Nanging pas saatos abdi netepkeun ieu putusan, timbul pamikiran ka abdi—“Upami anjeun manggihan hiji petikan anu teu tiasa kahartos, naon anu bakal anjeun lakukeun?”
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Cara kieu dina nalungtik Alkitab lajeng timbul dina pikiran kuring:—Kuring baris nyokot kecap-kecap tina ayat-ayat saperti kitu, tuluy ngalacakna sapanjang Alkitab, sarta ku jalan kitu manggihan hartina. Kuring miboga Cruden’s Concordance, [dibeuli dina taun 1798] anu ceuk panyangka kuring téh nu panghadéna di sakuliah dunya; ku kituna kuring nyokot éta jeung Alkitab kuring, tuluy calik di meja tulis, sarta henteu maca naon-naon deui, iwal sakedik surat kabar, sabab kuring geus netepkeun hate pikeun nyaho naon anu dimaksud ku Alkitab kuring. Kuring ngamimitian ti Kajadian, sarta nuluykeun maca lalaunan; jeung nalika nepi ka hiji ayat anu teu kaharti ku kuring, kuring nalungtik sapanjang Alkitab pikeun manggihan naon hartina. Sanggeus kuring ngaréngsékeun Alkitab ku cara kieu, aduh, sakumaha caang jeung mulyana éta bebeneran katingalina! Kuring manggihan naon anu geus ku kuring diwawarkeun ka aranjeun. Kuring yakin yén tujuh mangsa éta lekasan dina taun 1843. Tuluy kuring nepi ka 2300 poé; éta ngantunkeun kuring kana kacindekan anu sarua; tapi kuring teu boga pamikiran pikeun manggihan iraha Jurusalamet bade sumping, sarta kuring teu bisa percaya kana éta; nanging éta cahaya neunggeul kuring kalawan kacida kuatna nepi ka kuring teu nyaho kudu kumaha. Ayeuna, ceuk pikir kuring, kuring kudu maké taji jeung kekang; kuring moal leumpang leuwih gancang ti Alkitab, sarta kuring moal tinggaleun ti dinya. Naon waé anu diajarkeun ku Alkitab, kuring baris pageuh nyekel éta. Tapi tetep aya sawatara ayat anu teu kaharti ku kuring.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then 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.’” Apollos Hale, The Second Advent Manual, 66.
“Kitu waé ngeunaan cara umumna anjeunna dina nalungtik Alkitab. Dina kasempetan séjén anjeunna ngajelaskeun cara anjeunna nangtukeun harti téks anu ayeuna aya di payuneun urang—nyaéta harti tina ‘anu sapopoé.’ ‘Kuring terus maca,’ saur anjeunna, ‘jeung teu manggihan conto séjén anu ngandung éta kecap iwal dina Daniel. Tuluy kuring nyokot kecap-kecap anu patali jeung éta, “dicabut.” “Anjeunna bakal nyabut anu sapopoé,” “ti waktu anu sapopoé dicabut,” jst. Kuring terus maca, sarta nyangka yén kuring moal manggihan cahaya kana éta téks; ahirna kuring nepi ka 2 Tesalonika 2:7, 8. “Sabab rusiah kajahatan geus mimiti digawé, ngan anjeunna anu ayeuna nahan bakal nahan, nepi ka anjeunna dicabut ti jalanana, tuluy si jahat éta bakal dinyatakeun,” jst. Jeung nalika kuring nepi ka éta téks, aduh, bet kacida écésna jeung mulya éta bebeneran téh katémbong! Tah éta! éta téh “anu sapopoé!” Nya ayeuna, naon anu dimaksud ku Paulus ku “anjeunna anu ayeuna nahan,” atawa ngahalangan? Ku “jalma dosa,” jeung “si jahat,” anu dimaksud téh kapausan. Nya, naon anu ngahalangan sangkan kapausan henteu dinyatakeun? Tangtu waé, éta téh paganisme; ku kituna, “anu sapopoé” tangtu hartina paganisme.’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Pituduh providensial dina panalungtikan Miller, boh ku manusa boh ku Ilahi, kacatet dina éta riwayat. Sobat lami-na ngadorong anjeunna, sarta pikiran-pikiran anu sumping ka anjeunna téh nya éta sora malaikat Jibril, anu ku Sister White diidentipikasi “line upon line” minangka malaikat anu sababaraha kali ngadatangan Miller. Anjeunna ngaidentipikasi tujuh kali minangka panemuan kahijina, tuluy ngaidentipikasi 2,300 minangka saksi kadua pikeun tujuh kali, sabab duanana mungkas dina taun 1843, (sakumaha anu mimitina anjeunna yakini). Dua nubuat éta mangrupakeun panemuan alfa jeung omega-na, sarta dina hubungan nubuat ka Miller éta ngaidentipikasi kasalahan anu bakal dibenerkeun ku Samuel Snow ngaliwatan amanat Midanget Cry anu ngamimitian “gerakan bulan katujuh.” Gerakan Midanget Cry téh nya éta “gerakan bulan katujuh” nalika éta ninggalkeun pasamoan kemah Exeter, sabab éta keur ngaidentipikasi datangna Gusti dina poé kasapuluh bulan katujuh, anu dina taun 1844 murag dina 22 Oktober.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Kasalahan anu ngahasilkeun kakawasaan malaikat kadua dilambangkeun ku pamahaman awal Miller yén tujuh mangsa jeung 2.300 taun réngsé babarengan dina taun 1843. Dina petikan éta, doktrin salajengna anu dibahas nyaéta kumaha Miller nepi ka nangtukeun Roma minangka lambang anu netepkeun éta tetempoan. Para guru sajarah Advent ngaidentifikasi yén sakabéh pamahaman nubuat William Miller dumasar kana anjeunna nangtukeun dua kakawasaan anu ngancurkeun. Anjeunna ngartos yén dua kakawasaan anu ngancurkeun éta nyaéta Roma kapir jeung Roma kapausan, sarta anjeunna ningali éta dua kakawasaan dina 2 Tesalonika nalika anjeunna nepi ka ngartos yén “daily” dina kitab Daniel téh Roma kapir. Unggal modél nubuat anu ditepikeun ku Miller, anu ku Sister White dibéjaan ka urang yén anjeunna sababaraha kali didatangan ku malaikat, dumasar kana pamahamanana yén Roma netepkeun éta tetempoan. Saban hiji!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
Ti tanggal 31 Désémber 2023, Singa ti kaom Yuda geus muka meterai Wahyu Yesus Kristus. Ti harita, ujian dasar geus dimimitian, sarta ngahontal kacindekan nalika paus kahiji ti Amérika Sarikat ngamimitian pamaréntahanana dina tanggal 8 Méi 2025. Dina éta waktos, ujian Bait Suci dimimitian.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Urang baris neruskeun hal-hal ieu dina artikel salajengna sarta ngagunakeun “250” taun minangka saksi pikeun ngadukung idéntifikasi urang yén ujian dasar éta réngsé ku paus ayeuna.