Article

# Rome Establishes the Vision - Number Eleven

Roma Netepake Wahyu iku - Angka Sebelas

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Mangertèni Panganggon Telu-Lapisan saka Ramalan: 11 September 2001, lan Proses Pangujian Pungkasan tumrap Adventisme Laodikea

Author

Jeff Pippenger

Published

August 30, 2024

Formats

PDF
Word

Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Kados déné tanggal 11 Agustus 1840 netepaké aturan-aturan kang diadopsi déning Miller, mangkono uga sawisé tanggal 11 September 2001 katon déning wong-wong kang gelem ndeleng, yèn prinsip-prinsip kenabian kang diadopsi déning Future for America iku metodologi Alkitabiah kang sejati saka udan pungkasan, kaya kang katetepaké ing Yesaya pasal kaping rong puluh wolu. Panganggoné garis reformasi ing dhuwur garis reformasi, kaya kang katetepaké ing sajarah suci, netepaké yèn tanggal 11 September 2001 iku sawijining pengulangan saka tanggal 11 Agustus 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Padha weruh manawa nalika malaékat kang gagah prakosa ing Wahyu sepuluh tumurun ing taun 1840, Panjenengané mratandhani tumedhaké dhéwé ing taun 2001. Loro-loroné malaékat mau tumurun minangka sawijining ramalan ngenani Islam kasampurnakaké. Sawisé iku, gerakan mau saya ngrembaka nalika para priya lan wanita nanggapi kasil-gunané metodologi kasebut. Pimpinan Adventisme Dina-Kaping-Pitu Laodikia katliwati ing wektu wekasan ing taun 1989, lan saiki gréja iku mlebu ing proses pacoban pungkasané, nalika Gusti wiwit milih gerakan malaékat katelu supaya dadi juru-wicara Panjenengané ing dina-dina pungkasan.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Salah satunggaling paugeran utami saking paugeran-paugeran ingkang kaparingaken tumrap dinten-dinten pungkasan inggih punika panrapan kaping tiga saking wangsit. Mliginipun ing wekdal punika, panrapan kaping tiga saking tigang bilai punika cetha sanget nyengkuyung prastawa 11 September 2001. Nalika kayektosan punika dipunpriksa kanthi jujur, tiyang-tiyang ingkang nalika punika saweg dipunpandhegani dhateng “dalan-dalan kuna” kagunganipun Yeremia, lumantar manah-manah ingkang ngupados kayektosan, panggenaping wangsit, sesarengan kaliyan kasahihanipun paugeran-paugeran panafsiran wangsit ingkang dipunsarujuki déning gerakaning malaékat kaping tiga.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

Katiten yèn pamahaman pionir sing leres bab sajarah bilai kapisan ing Wahyu pasal sanga nggambarake Islam. Nabi palsu Mohammed katiten minangka raja ing sajarah iku. Ing sajarah iku Islam bakal nyerang Kakaisaran Romawi, lan cara perangé kanthi cetha katetepake minangka nyerang kanthi dumadakan lan ora kinira. Ing babagan iku dipahami yèn cara perangé Islam iku piyambak nyedhiyakake akar etimologis saka tembung “assassin.” Ing sajarah iku Islam bakal natoni bala tentarané Roma, lan wektu iku rampung miturut garis sawijining wangsit wektu satus sèket taun. Nalika wangsit wektu iku rampung ing tanggal 27 Juli 1449, wangsit wektu lan sajarah bilai kapindho wiwit.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Punika miwiti malih sawijining wangsit-wektu sanèsipun, inggih punika telung atus sangang puluh siji taun lan gangsal welas dinten, ingkang rampung ing tanggal 11 Agustus 1840. Ing sajarah punika panguwaos ingkang makili pakaryan kenabian Islam inggih punika Ottman, ingkang sampun dipratandhani déning Mohammed ing sajarah bilai kapisan. Bab sanga ngandika bilih ing sajarah bilai kapindho, Islam badhé matèni wadya Romawi. Cara perangipun taksih sami katindakaken, nyerang kanthi ndadakan lan boten kasangka, nanging ing sajarah punika mesiu kapisan dipuntumindakaken lan dipunginakaken, saéngga bilai kapindho makili sawijining cara perang ingkang dipralambangaké déning serangan ndadakanipun sawijining pembunuh, saha kalebet ugi bahan peledak.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

Ing tanggal 11 September 2001, bilai katelu saka Islam dumadakan nggebrag bala-bala rohani Roma kanthi bahan peledak. Prastawa iku nandhani wiwitan sawetara garis kabeneran kenabian, nanging kanthi cetha wis katetepake ing sandhuwure paseksen loro sadurunge, yaiku bilai kapisan lan bilai kapindho. Prastawa iku kanthi cetha nedahake manawa, kaya panguwataning sajarah Millerite tanggal 11 Agustus 1840, nalika ramalan ngenani Islam saka bilai kapindho kasembadan lan malaekat ing Wahyu sepuluh mudhun, mangkono uga nalika ramalan ngenani Islam saka bilai katelu tekan, iku nandhani tumurune malaekat ing Wahyu wolulas ing tanggal kasebut.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Saiki teka tembung manawa aku wis nyatakaké yèn New York bakal disapu déning gelombang pasang? Iki ora tau dakucapaké. Aku wis ngandika, nalika aku ndeleng gedhong-gedhong gedhé sing lagi diadegaké ana ing kono, lantai demi lantai, ‘Pemandhangan-pemandhangan kang nggegirisi apa ta sing bakal kelakon nalika Pangéran jumeneng kanggo ngguncang bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kaleksanan.’ Sakabèhé pasal kaping wolulas saka kitab Wahyu iku sawijining pepéling ngenani apa sing bakal tumeka marang bumi. Nanging aku ora duwé pepadhang mligi gegayutan karo apa sing bakal tumeka marang New York, kejaba yèn aku ngerti yèn ing sawijining dina gedhong-gedhong gedhé ana ing kono bakal dirubuhaké déning puteran lan pambalikan saka kakuwasané Gusti Allah. Saka pepadhang sing diparingaké marang aku, aku ngerti yèn karusakan ana ing donya iki. Satembung saka Pangéran, saprabas saka kakuwatané kang mahaagung, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandhangan-pemandhangan bakal kelakon kang kaangkerané ora bisa kita bayangaké.” Review and Herald, July 5, 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Gerakan Future for America banjur dipirsani, déning wong-wong kang gelem mirsani, minangka paralel saka gerakan Millerite. Islam saka bilai katelu dadi unsur utama saka pekabaran wiwit titik iku lan salajengipun. Ilham kanthi cetha mulang bilih nalika malaekat ing Wahyu tumurun, udan pungkasan bakal rawuh.

> “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.

> “Udan pungkasan bakal tumiba marang umaté Allah. Sawijining malaékat kang gagah prakosa bakal tumurun saka swarga, lan saindenging bumi bakal katerangi déning kamulyané.” Review and Herald, 21 April 1891.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Nalika Sang Singa saka taler Yehuda wiwit mbukak pangerten kang luwih jembar bab udan pungkasan, Panjenengané nuntun umaté marang kitab Yoèl, kang dadi salah siji titik rujukan utama tumrap udan pungkasan. Ing wektu iku, sawatara wong lanang ing antarané wong-wong kang wis gabung karo gerakan mau sawisé 11 September 2001 netepaké yèn gegremetan ing kitab Yoèl kang ngrusak wit angguré Allah, nganti tumeka marang tangining Pambengoking Wengi Tengah, makili Islam. Wong-wong mau ora bisa utawa ora gelem ndeleng yèn gegremetan iku makili Roma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Cahya kang kuwasa sing wis kasil kawedhar lumantar pangenalan tumrap panganggoning wangsit kaping telu gegayutan karo telung bilai nambahi panyengkuyung logis kang ora kasucekake marang pamangkuané manawa gegremetan mau makili Islam. Kaya kang tansah kadadéan, sawisé sawijining tafsir pribadi diparingi papan, mesthi ana panyimpangan marang Kitab Suci minangka upaya kanggo njunjung premis palsu iku. Ing pakaryané kanggo njaga panemuné, wong-wong mau mbuktèkaké yèn wong-wong mau ora mangertèni prinsip pralambang lan antitipé.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

Ing panaliten teologis lan biblika, istilah “type” lan “antitype” dipigunakaké kanggo njlèntrèhaké sesambungan antarané rong unsur, ing ngendi sing siji dados pralambang utawa pratandha sadurungé tumrap sing sijiné. Konsep iki asring kalebu ing kategori sing luwih amba, yaiku “shadow” lan “substance.”

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Tipe iku sawijining prastawa, wong, utawa pranatan ing Prajanjian Lawas sing nglambangaké sadurungé utawa mrayogakaké sawijining prastawa, wong, utawa pranatan sing cocog ing Prajanjian Anyar. Tipe iku dadi pralambang pambuka. Antitipe iku panggenapan utawa kawujudan nyata saka tipe. Antitipe iku kasunyatan sing wis dilambangaké sadurungé déning tipe. Gagasan babagan “wewayangan” lan “hakékat” iku sajajar karo sesambungan antarané tipe lan antitipe. “Wewayangan” makili (tipe), déné “hakékat” makili (antitipe).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Mulané aja ana wong sing ngadili kowé bab pangan, utawa bab ombèn-ombèn, utawa bab dina riyaya suci, utawa bab rembulan anyar, utawa bab dina-dina Sabat; kang iku kabèh mung wewayangan saka prekara-prekara kang bakal teka; nanging wujude iku kagungané Kristus. Kolose 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Awit angger-anggering Toret iku mung nduwèni wewayanganing prakara-prakara becik kang bakal rawuh, lan dudu gambar sejatiné prakara-prakara mau, mulané ora bakal bisa, lumantar kurban-kurban kang padha dipasrahaké saben taun tanpa pedhot, ndadèkaké sampurna wong-wong kang padha sowan ana ing kono. Ibrani 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

Ing kontroversi sawisé 11 September 2001 ngenani Yoel, lan ngenani pangidenthifikasian Roma kapapalèn kanthi bener minangka pralambang déning papat gegremetan, kanthi mangkono nggambarake karusakan Adventisme Laodikia sing lumaku saya maju, wong-wong sing mbantah manawa gegremetan-gegremetan iku Islam, dudu, ora mung nempatake panekanan sing ora kasucèkaké marang aplikasi rangkep telu saka telung bilai, nanging uga nuding marang tipe-tipe sing nuding marang antitipe Roma, lan ngaku manawa tipe-tipe mau satemené ngenali Islam. Kanthi mangkono, wong-wong mau maringi bukti manawa salah siji: padha pancèn ora saestu mangertèni prinsip tipe lan antitipe, utawa padha pracaya manawa nyalahi pawartos marang tipe-tipe iku minangka sarana sing pantes kanggo mbeneraké tujuwan pungkasan.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

Ing pasulayan saiki bab Roma, maneh ana bukti manawa wong-wong kang ngugemi pamanggih kang luput, yaiku yen “para rampog” ing Daniel pasal sewelas, ayat patbelas iku Amérika Sarékat, ora mangertèni kanthi bener loro-loroné: panerapan rangkep telu saka wangsit, lan uga prinsip tipe lan antitipe.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Nalika wong-wong kang nyekel panemu manawa “para begal” iku Amerika Serikat ngupaya nyengkuyung pendiriane, wong-wong mau migunakaké sawijining penerapan rangkap telu tumrap telung Roma, kanggo sing miturut panganggepé mbuktèkaké manawa Roma modern, yaiku perwujudan Roma kang katelu, iku Amerika Serikat. Kanthi pracaya manawa wong-wong mau ora kanthi sengaja nyeksèni palsu, lan manawa wong-wong mau mung ngetokaké kabodhoan wuta marang paugeran-paugeran penerapan rangkap telu saka ramalan, wong-wong mau migunakaké sawijining ciri profetik saka loro Roma kang kawitan lan banjur mbantah manawa sawijining ciri saka sajarah Roma iku nandhani Roma modern.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Roma kapir iku kawujudan nabi pisanan saka telung kawujudan Roma. Ing Daniel bab wolu, Roma kapir iku sungu cilik lanang. Ing bab loro, Roma kapir iku tata nagara. Ing Daniel pitu, Roma kapir kabagi dadi karajan kang kaping sapuluh.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Panyingkapan Roma kang kaping kalih punika inggih Roma kapausan, ingkang wonten ing bab wolu dipunlambangaken déning sungu alit ingkang sipatipun wédok, lan ingkang wonten ing bab kalih punika pamaréntahan gréja, lan ingkang wonten ing bab pitu punika sungu ingkang ngucap pitenah-pitenah sarta nyabut tigang sungu. Roma kapir punika satunggaling kakuwasan tunggal, nanging Roma kapausan punika kakuwasan rangkep kalih, ingkang nglambangaken gréja kapausan minangka panguwasa ing nginggil tata-pamaréntahan nagari saking struktur-struktur pulitik sadèrèngipun saking Roma kapir. Ing taun 1798, kakuwasan kapausan nampi tatu pejahipun, nanging boten mandheg dados gréja; namung mandheg dados kéwan ing ramalan Kitab Suci, awit kakuwasan sipil ingkang sadèrèngipun dipunkendhalèkaken déning piyambakipun sampun dipunicalaken.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Roma kapindho yaiku Roma kapausan, lan iku mung tumindak minangka kakuwatan (kewan) ing ramalan Kitab Suci nalika nduwèni kasanggupan nguwasani kakuwatan nagara supaya nindakaké rancangan-rancangane sing nyenyamah. Roma kapisan yaiku kakuwatan tunggal, Roma kapindho yaiku kakuwatan rangkep loro, lan Roma katelu yaiku kakuwatan rangkep telu. Telung perwujudan Roma dipréntah déning asas-asas sing padha kaya saben penerapan rangkep telu saka ramalan. Miturut ramalan ana telung bilai, telung Babilon, telung Roma, lan telung Élia. Ing babagan type lan antitype, loro perwujudan kapisan saka saben penerapan rangkep telu iku minangka type sing nyedhiyakake wewayangan tumrap penggenapan katelu, yaiku antitype lan hakekat saka penerapan rangkep telu saka ramalan.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Tumrap Roma, ciri-ciri saka loro Roma kang kapisan nuduhaké yèn Roma pagan lan Roma kepausan padha maringi gelar Pontifex Maximus marang panguwasané. Mulané, gelar panguwasa Roma modhèren mesthiné Pontifex Maximus, sawijining gelar kang ora tau dipasrahaké marang présidhèn Amerika Sarékat siji waé. Loro Roma kang kapisan bakal ngalahaké telung alangan géografis supaya netepaké wewenangé ana ing dhampar sajroning saben mangsa sajarahé dhewe-dhewe. Ora ana bukti yèn Amerika Sarékat ngalahaké telung alangan géografis sadurungé taun 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Loro Roma kang kapisan padha nduwèni sawijining kurun wektu tartamtu kang ditetepaké nalika wong-wong mau bakal mrentah kanthi unggul. Ing ayat kaping patlikur saka Daniel sewelas, Roma pagan katetepaké mrentah sajrone “wektu,” utawa telung atus sawidak taun, lan pancen mengkono wiwit saka Perang Actium ing taun 31 SM, nganti tekan taun 330 M. Bola-bali Roma kepausan katetepaké mrentah sajrone sèwu rong atus sawidak taun sawisé telung sungun dicopot, yaiku wiwit taun 538 nganti 1798. Ing Yesaya pasal rong puluh telu, Amérika Sarékat katetepaké mrentah sajrone pitung puluh taun simbolis, kaya dina-dinané siji ratu, nanging negara iki ora naté nyingkiraké telung alangan géografis sadurungé pamrentahané sajrone pitung puluh taun simbolis mau.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

Roma modern dipratélakaké minangka ngungkuli telung alangan géografis, yaiku raja ing sisih kidul, tanah kang mulya, lan Mesir, ing Daniel pasal sewelas, ayat patang puluh nganti patang puluh loro; lan nalika telung alangan mau kasil dikalahaké lan digawa marang panundhukané Roma, mula banjur mbentuk pasamuwan telu ganda saka naga, kéwan galak, lan nabi palsu. Yohanes uga mratélakaké marang kita yèn tatu pati saka kéwan galak kapausan wis waras, lan sawisé iku kéwan mau mrentah sajroning patang puluh loro sasi simbolis.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Lan aku weruh salah siji saka endhas-endhasé kaya tatu nganti mati; lan tatu sing matèni iku waras manèh: lan saindenging jagad padha gumun ngetutaké kéwan galak iku. Lan padha nyembah naga sing maringi pangwasa marang kéwan galak iku: lan padha nyembah kéwan galak iku, kanthi matur, Sapa sing padha karo kéwan galak iku? sapa sing bisa perang nglawan dheweke? Lan marang dheweke kaparingaké cangkem kang ngucap prakara-prakara gedhé lan pangolok-olok marang Gusti Allah; lan pangwasa kaparingaké marang dheweke supaya tumindak patang puluh loro sasi. Wahyu 13:3–5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Kéwan sing mrentah sajroning patang puluh loro sasi simbolis sawisé tatu sing matèni iku mari, yaiku kakuwatan Romawi.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Ramalan ing Wahyu 13 mratelakake manawa kakuwasan kang digambarake déning kéwan galak mawa sungu kaya anak wedhus bakal ndadèkaké ‘bumi lan wong-wong kang manggon ana ing kono’ nyembah kepausan—ing kono dilambangaké déning kéwan galak ‘kaya macan tutul.’ ... Ing Donya Lawas lan Donya Anyar, kepausan bakal nampa pakurmatan lumantar pangajèn kang diwènèhaké marang pranatan dina Minggu, kang mung adhedhasar wewenang Greja Roma.” The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Roma kapir, yaiku Roma kang kapisan, ngwasani kanthi luhur sajrone telung atus nem puluh taun minangka kasampurnaning Daniel bab sewelas, ayat rong puluh papat, lan nindakaké mangkono sawisé nyingkiraké telung alangan géografis minangka kasampurnaning Daniel bab wolu, ayat sanga.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Roma kaping pindho, yaiku kakuwasan Kapapaan, mrentah kanthi kakuwatan paling luhur sajrone sèwu rong atus sawidak taun minangka panggeneping sawetara pérangan Kitab Suci, lan nindakaké iku sawisé nyingkiraké telung alangan géografis minangka panggeneping Daniel bab pitu, ayat wolu lan rong puluh.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Roma modern ngalahaké ratu ing sisih kidul ing ayat kaping patang puluh saka Daniel pasal sewelas, banjur ing ayat kaping patang puluh siji ngalahaké tanah kamulyan, lan ing ayat kaping patang puluh loro ngalahaké Mesir. Roma modern iku ratu ing sisih lor ing Daniel pasal sewelas.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Roma kapir, Roma kapisan, iku sawijining kakuwatan sing nganiaya; lan Roma kepausan, Roma kapindho, iku sawijining kakuwatan sing nganiaya; mulane Roma modhèren bakal dadi kakuwatan sing nganiaya.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

Amerika Sarékat bakal melu ing panganiaya katelu kang ditindakake déning Roma modhèren, nanging prakara iki ora netepaké yèn Amerika Sarékat iku kakuwatan kapausan; iki mung nuduhaké salah siji ciri sesambungané Amerika Sarékat karo kakuwatan kapausan ing dina-dina pungkasan.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Wong-wong sing kepéngin mbantah manawa Amerika Serikat iku “para rampoging ummatira” ing dina-dina wekasan nggunakaké panrapan rangkap telu tumrap telung Roma kanggo kanthi klèru ngenali Amerika Serikat. Cara cacat sing padha gunakaké ing konteks panrapan rangkap telu iku adhedhasar marang ngenali sawijining ciri saka rong Roma sing kapisan, banjur mekso manawa sawijining ciri kenabian saka Roma, lan dudu Roma dhéwé, iku Roma sing katelu.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Padha ngenali angger-angger Minggu sajarah pisanan saka Konstantinus ing taun 321 M, lan banjur angger-angger Minggu saka Roma paus ing taun 538 M, kanggo nyatakaké yèn angger-angger Minggu sing bakal enggal teka ing Amérika Sarékat nemtokaké Amérika Sarékat minangka Roma modhèren, lan padha uga nyampur pambiyantu panrapané sing klèru kanthi nggayutaké pepélingé Gusti Yésus supaya padha mlayu nalika “nistha kang njalari karusakan” kang dipangandikakaké déning Dhanièl, minangka angger-angger Minggu. “Nistha kang njalari karusakan” kang dipangandikakaké déning Gusti Yésus iku nuding marang rong angger-angger Minggu ing dina-dina wekasan, nanging pralambangé béda banget, awit iku minangka pepéling supaya mlayu, dudu pepéling supaya nyingkiri tandha kéwan galak. Gagasané sing klèru iku malah ora nyandhak bab yèn ana rong angger-angger Minggu tartamtu ing dina-dina wekasan.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Mulané, manawa kowé padha ndeleng barang nistha kang njalari karusakan, kang wis kaandika déning Daniel nabi, ngadeg ana ing panggonan suci, (sing sapa maca, muga padha mangerti:) Ing nalika iku, wong-wong kang ana ing Yudéa padha mlayua menyang ing pagunungan; wong kang ana ing payon omah aja mudhun kanggo njupuk apa-apa saka ing omahé; mangkono uga wong kang ana ing pategalan aja bali menyang mburi kanggo njupuk sandhangané. Lan bilai tumrap wong-wong kang lagi mbobot, lan tumrap wong-wong kang lagi nyusoni ing dina-dina iku! Nanging padha ndedongaa supaya anggonmu padha mlayu iku aja nganti kalakon ing mangsa bedhidhing, utawa ing dina Sabat. Matius 24:15–20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Panjijikan kang njalari karusakan, kang wis kapangandikakaké déning nabi Daniel,” iku minangka pratandha kang diparingaké déning Gusti Yesus marang umaté, kang nandhani kapan wong-wong mau kudu mlayu saka karusakan Yerusalem kang bakal teka, nalika Roma kapir ngepung lan sawisé iku ngrusak pasucèn lan kutha wiwit taun 66 nganti taun 70 M.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> “Gusti Yesus ngumumaké marang para murid sing padha ngrungokaké bab paukuman-paukuman sing bakal tumiba marang Israèl sing murtad, lan mligi bab piwales paukuman sing bakal nekani wong-wong mau marga saka panolakan lan panyalibané marang Mesias. Tandha-tandha sing cetha tanpa mamang bakal ndhisiki puncak kang nggegirisi iku. Wektu sing ngedab-edabi iku bakal teka kanthi dadakan lan cepet. Lan Sang Juruwilujeng maringi pepeling marang para pandhereké: ‘Mulané manawa kowé padha ndeleng reregeding karusakan, kaya kang wis diucapaké déning nabi Dhaniel, ngadeg ana ing papan suci, (sing sapa maca, mangertiya:) mula wong-wong kang ana ing Yudea padha mlayua menyang ing pagunungan.’ Matius 24:15, 16; Lukas 21:20, 21. Nalika panji-panji brahala duwèké wong Rum kudu dipasang ana ing lemah suci, sing ambaé nganti sawetara furlong ing sanjabaning témbok kutha, nalika kuwi para pandhèrèké Kristus kudu ngupaya kaslametan kanthi mlayu. Nalika tandha pepeling iku katon, wong-wong sing arep uwal aja nganti gawé tundha....”

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> “Ora ana siji waé wong Kristen kang tiwas ing karusakané Yerusalem. Kristus wus maringi pepeling marang para sakabaté, lan kabèh wong kang pracaya marang pangandikané padha nggatèkaké pratandha kang wis dijanjèkaké.... Tanpa tundha padha mlayu menyang papan kang aman—kutha Pella, ing tanah Perea, ing sabrangé Yordan.” The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Nalika taun 538 saya cedhak, para umat Kristen ing jaman iku padha nyumurupi manawa greja wis kasirnakaké déning sawijining kompromi karo agama kapir, lan adhedhasar pepelingé Kristus, sarta salaras karo pepadhang sing kaparingaké lumantar paseksiné rasul Paulus ing 2 Tesalonika bab loro, padha mlayu menyang ara-ara samun kenabian sajroning sèwu rong atus suwidak taun.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Nanging sadurungé rawuhipun Kristus, perkembangan-perkembangan wigati ing jagad agami, ingkang sampun kapratelakaken ing wangsit, kedah kalampahan rumiyin. Sang rasul mratélakakén: ‘Aja padha enggal keguncang ing pikiran, utawa gumeter, ora déning roh, utawa déning tembung, utawa déning layang kaya-kaya saka aku, saolah-olah dina Kristus wis caket. Aja nganti ana wong ngapusi kowé kanthi cara apa waé: awit dina iku ora bakal rawuh, kajaba manawa pambrontakan iku teka luwih dhisik, lan manungsa dosa iku kawedhar, yaiku anak karusakan; kang nglawan lan ngunggulaké awaké dhéwé ngungkuli samubarang kang sinebut Allah, utawa kang disembah; satemah dhèwèké lungguh ana ing padalemané Allah kaya déné Allah, mratélakaké awaké dhéwé yèn dhèwèké iku Allah.’”

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> Pangandikanipun Paulus boten kenging dipuntegesi klentu. Boten kenging dipunwulang bilih piyambakipun, kanthi wahyu mirunggan, sampun maringi pepenget dhateng tiyang-tiyang Tesalonika bab rawuhipun Kristus ingkang enggal. Pandhangan mekaten badhé ndadosaken kabingunganing iman; awit kuciwa asring nuwuhaken boten pitados. Mila rasul punika nyumerepi para sadèrèkipun supados boten nampi pesen ingkang mekaten menawi kacarita asalipun saking piyambakipun, lan piyambakipun lajeng negesaken kasunyatan bilih kakiyatan kapausan, ingkang kanthi cetha sanget sampun kaandharaken déning nabi Daniel, taksih badhé jumeneng lan nindakaken perang nglawan umatipun Allah. Sadèrèngipun kakiyatan punika nindakaken pakaryanipun ingkang matèni lan nyenyamah punika, pasamuwan mesthi dados tanpa guna menawi ngantos-antos rawuhipun Pangéranipun. “Apa kowé ora kèlingan,” pitakenipun Paulus, “yèn nalika aku isih ana bebarengan karo kowé, aku wis ngandhakaké prekara-prekara iki?”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Nggegirisi pancen pacoban-pacoban kang bakal nyerang pasamuwan kang sejati. Malah nalika sang rasul lagi nyerat, ‘rahasyaning duraka’ iku wus wiwit makarya. Perkembangan-perkembangan kang bakal dumadi ing tembe iku bakal kelakon ‘miturut pakaryaning Iblis kalawan sakehing kakuwatan lan pratandha-pratandha lan kaelokan-kaelokan palsu, sarta kalawan sakehing daya ngapusi saka piala ana ing wong-wong kang nemahi karusakan.’”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “Kanthi mligi nggegirisi iku pratelan sang rasul ngenani wong-wong kang gelem nampik nampani ‘tresna marang kayekten.’ ‘Awit saka iku,’ mangkono pangandikane bab sakehe wong kang kanthi sengaja nolak pawarta-pawarta kayekten, ‘Gusti Allah bakal ngutus kasasar kang kuwat marang wong-wong iku, supaya padha pracaya marang goroh; supaya kabeh wong kang ora pracaya marang kayekten, nanging seneng marang pialaning piala, padha kena paukuman.’ Manungsa ora bisa kanthi tanpa ukuman nampik pepeling-pepeling kang diparingake Gusti Allah marang dheweke sajrone sih-rahmat-Nya. Saka wong-wong kang terus-terusan mbalik saka pepeling-pepeling iku, Gusti Allah mundhut Roh-Nya saka dheweke, lan nilar dheweke marang cidra-cidra kang padha ditresnani.” Kisah Para Rasul, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Panggawéan rembug bebarengan antarané paganisme lan gréja iku minangka pratandha pepéling sing nuntun wong-wong Kristen ing jaman iku supaya misah saka Roma kapapanan, nanging prelu kacathet manawa pepadhang sing disumbangaké déning Paulus marang pepélingé Gusti Yésus supaya mlayu, iku pérangan wacana sing padha sing banjur dipahami déning William Miller yèn “kang saben dinané” ing kitab Daniel makili Roma pagan. Sesambungan profètis antarané Roma pagan sing nahan, banjur sumingkir supaya Roma kapapanan bisa munggah ing dhampar, iku sawijining kayektèn sing kudu dipahami; amarga akibat saka ora ngakoni sesambungan profètis mau bakal ndhatengaké kasasar sing rosa marang wong-wong sing ora nresnani kayektèn iku. Sister White ngrembag sajarah sing padha:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Pancen diperlokaké perjuangan kang nggegirisi tumrap wong-wong sing kepéngin tetep setya supaya bisa ngadeg mantep nglawan pangapusan lan kanisthan kang disamaraké nganggo busana kaimaman lan dilebokaké menyang gréja. Kitab Suci ora ditampa minangka pathokaning pracaya. Piwulang bab kamardikan agama diarani bidah, lan wong-wong sing nyengkuyung iku disengiti lan diasingaké.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> “Sasampunipun wonten pasulayan ingkang dangu lan abot, sawetara setya ingkang cacahipun namung sethithik mutusaken kangge mbubaraken sedaya sesambetan kaliyan greja ingkang murtad menawi greja punika taksih boten purun mbébasaken dhirinipun saking kasunyatan palsu lan panyembahan brahala. Wong-wong punika mangertos bilih pepisahan punika satunggaling kabutuhan ingkang mutlak menawi badhé manut dhateng Sabdanipun Allah. Wong-wong punika boten kendel ngidini kalepatan-kalepatan ingkang ndadosaken cilakanipun nyawanipun piyambak, lan dados tuladha ingkang badhé mbebayani imanipun anak-anakipun tuwin putu-putunipun. Kangge ngreksa katentreman lan kamanunggalan, wong-wong punika siyap damel konsèsi punapa kemawon angger selaras kaliyan kasetyan dhateng Allah; nanging wong-wong punika ngrumaosi bilih malah katentreman ugi dados rega ingkang kelewihan awis menawi dipundhut kanthi ngurbanaken asas. Menawi kamanunggalan namung saged dipunraih lumantar kompromi tumrap kayekten lan kabeneran, mila sumangga wontena béda, malah perang.” The Great Controversy, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Sesambetan kenabian antarané Amérika Sarékat lan kepausan ing dina-dina wekasan wis dipratandhakaké kanthi pralambang, lan ditekanaké, lumantar pangidentifikasian déning Paulus marang sesambetan antarané Roma kapir lan Roma kepausan sing nuntun tumuju taun 538 M. Ing penerapan rangkap telu tumrap Roma, Roma kapir netepi pangandikané Gusti Yésus sing ngenali kekejeman sing njalari kasunyatan dadi suwung minangka pratandha kanggo mlayu, lan Roma kepausan uga netepi pangandikané Gusti Yésus. Sister White ngenali sawijining panggenapan liyané saka pangandikané Kristus.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Saiki dudu wektune umat Allah ngiket katresnané utawa numpuk bandhané ana ing donya. Wektuné wis ora suwé manèh, nalika, kaya para sakabat ing jaman wiwitan, kita bakal kapeksa ngupaya pangungsèn ing panggonan-panggonan kang sepi lan seorangan. Kaya dene pangepungan Yerusalem déning bala tentara Romawi dadi pratandha kanggo mlayuné wong-wong Kristen Yudea, mangkono uga panampaning kakuwasan déning bangsa kita ing wewaton kang ngetrapaké Sabat kepausan bakal dadi pepènget tumrap kita. Nalika kuwi bakal dadi wektuné ninggalaké kutha-kutha gedhé, minangka ancang-ancang kanggo ninggalaké kutha-kutha cilik menyang omah-omah kang kapencil ana ing panggonan-panggonan kang kasingid ana ing antarané pagunungan.” Testimonies, jilid 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Kanggo para Kristen ing jamané Kristus, pepèling iku nandhani kapan kudu padha ngungsi saka Yerusalem. Ing abad kaping lima lan kaping nem, pepèling kanggo para Kristen iku nuntun wong-wong mau supaya padha ngungsi menyang ara-ara samun.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Lan wong wadon iku mlayu menyang ara-ara samun, ing kono dheweke nduwèni sawijining papan kang wus disadhiyakaké déning Allah, supaya ana kang mènèhi pangan marang dheweke ana ing kono lawasé sèwu rong atus sawidak dina.... Lan marang wong wadon iku kaparingan loro swiwi manuk garudha gedhé, supaya dheweke bisa mabur menyang ara-ara samun, menyang panggonané, ing ngendi dheweke dipanguripi sajroning satunggal mangsa, lan rong mangsa, lan satengahing mangsa, adoh saka ngarsané ula. Lan ula mau nyemburaké banyu saka cangkemé kaya banjir ngoyak wong wadon iku, supaya dheweke kabawa déning banjir iku. Nanging bumi nulungi wong wadon iku, lan bumi mbukak cangkemé, sarta nguntal banjir kang disemburaké déning naga saka cangkemé. Lan naga iku nesu banget marang wong wadon iku, banjur lunga arep nglawan turahaning turuné, yaiku wong-wong kang netepi pepakoné Allah, lan nduwèni paseksèné Gusti Yésus Kristus. Wahyu 12:6, 15–17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Gusti Yesus tansah nglambangaké pungkasaning sawijining prakara kanthi wiwitaning prakara iku, amarga Panjenengané iku Alfa lan Omega. Pepènget bab nisthaning karusakan ing sajarah Roma kapapan diweruhi nalika kakuwasan kapapan diweruhi minangka ngadeg ana ing panggonan suci.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Pepènget iku kacathet déning Matius, Markus, lan Lukas, lan saben rujukan nduwèni béda tipis ing pilihan tembung. Matius nyatakaké, “Mulané, manawa kowé ndeleng pangawulaning rusak, kang wis kapangandikakaké déning nabi Daniel, ngadeg ana ing papan suci,” lan Markus nyatakaké, “manawa kowé ndeleng pangawulaning rusak, kang wis kapangandikakaké déning nabi Daniel, ngadeg ana ing panggonan kang ora pantes.” Lukas nyatakaké, “manawa kowé ndeleng Yérusalèm dikubengi déning wadya bala, mula sumurupana yèn karusakané wis cedhak. Tumuli wong-wong kang ana ing Yudéa padha mlayua menyang ing gunung-gunung.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Katelu paseksi iku kabeh ditrapaké bebarengan. Aku nduduhaké sawijining panrapan kang luwih mligi. Rujukan Lukas ngenani Yérusalèm kang dikepung déning tentara nandhani pepènget manawa nalika Roma pagan wiwit ngepung Yérusalèm ing taun 66 M, wong-wong Kristen sing isih ana ing Yérusalèm kudu enggal mlayu. Rujukan Matius ngenani “panggonan suci” cocog karo pawartos Paulus kang ngenali “wong duraka” sing “lenggah ana ing Padalemané Allah, sarta nduduhaké awaké dhéwé yèn dhèwèké iku Allah,” mangkono iku makili kasampurnaning kapapaan saka “nisthaning karusakan.” Markus ngenali nisthaning karusakan ngadeg ana ing panggonan kang ora pantes, lan iku cocog karo pepènget supaya mlayu kang diparingaké marang Adventisme ing dina-dina pungkasan. Loro saka pepènget iku kagandhèng karo parentah yèn sapa waé kang maca pepènget iku kudu mangerti, lan kabèh mau padha ngrembug sawijining pratandha kang kudu mènèhi weruh wong-wong Kristen ing jamané supaya mlayu.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Panganggone telu tataran sing kliru lan dipalsokake déning wong-wong kang ngakoni manawa “para perampok saka bangsamu” iku Amerika Serikat, netepake manawa nalika “nisthaning karusakan” kaleksanan ing wektu angger-angger Minggu ing Amerika Serikat, angger-angger Minggu kang banjur dileksanakake iku nandhani Amerika Serikat minangka Roma Modhèren, amarga Roma pagan lan Roma kepausan biyèn loro-loroné uga nate ngetrapake angger-angger Minggu.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Masalah ing panrapan sing cacad mau yaiku menawa hukum Minggu saka Roma kapir kelakon ing taun 321 M, nanging katumrapané Roma kapir tumrap “nisthaning karusakan” wis kelakon ing taun 66 M, yaiku 255 taun sadurungé hukum Minggu taun 321 M. Mangkono uga, kompromi sing nglairaké “manungsa duraka” iku wis lumaku ing jamané Paulus, kang ngandika, “rahasyaning duraka iku wus tumindak,” nanging hukum Minggu kapausan anyar teka luwih saka patang abad sawisé iku. Loro saksi kang kapisan ing panrapan rangkep telu saka wangsit netepaké ciri-ciri katumrapan katelu ing dina-dina wekasan. “Nisthaning karusakan” ing dina-dina wekasan, adhedhasar marang loro saksi sajarah lan telung cathetan Kitab Suci ngenani pangandikané Sang Kristus, mujudaké pepéling supaya padha mlayu, dudu panglaksanane hukum Minggu.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

Ing artikel sabanjuré kita bakal njlentrehaké sababé panrapan iku klèru ing konteks paugeran-paugeran sing wis katetepaké gegayutan karo panrapan telu lapis saka ramalan, lan sababé panetepan hukum Minggu ing konteks pepènget sing kaparingaké déning Kristus iku minangka salah sawijining panyalawijining sajarah ramalan.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> “Panyaliran antarane kapitayan kapir lan agama Kristen iki nuwuhake pangrembakané ‘manungsa dosa’ kang wis diramalaké ing pamedhar wangsit minangka wong sing nentang lan ngluhuraké awaké dhéwé ngungkuli Gusti Allah. Sistem agami palsu kang raseksa iku minangka karya agung saka pangwasané Iblis—sawijining monumèn saka upayané kanggo njumenengaké awaké dhéwé ana ing dhampar supaya mrentah bumi miturut karsané dhéwé.” The Great Controversy, 50.

Back to Articles