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# Rome Establishes the Vision - Number Two

Roma Netepaké Wahyu iku — Nomer Loro

Identifying Modern Rome and the Prophetic Vision in the Last Days

Ngenali Roma Modern lan Sesanti Kenabian ing Dina-Dina Pungkasan

Author

Jeff Pippenger

Published

July 5, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Lan ing mangsa iku bakal ana akèh wong nglawan ratu ing sisih kidul; uga para perampog saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. Daniel 11:14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Pangenalan kang trep marang kakuwasan ing dina-dina wekasan kang digambarake minangka Roma Modern, lan mulane kakuwasan kang “netepake wahyu,” iku prekara kang wigati lan nemtokake kaslametan. Iku makili sawijining unsur saka proses panggodhèn pungkasan tumrap wong satus patang puluh papat ewu. Tembung “wahyu” ing ayat iku padha karo tembung Ibrani kang padha dipilih déning Suléman nalika panjenengané nerangake sababé umaté Allah padha sirna.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing panggonan kang tanpa wahyu, bangsa dadi tanpa kendhali lan tumuju ing karusakan; nanging wong kang netepi angger-anggering Allah, rahayu ana ing dhèwèké. Wulang Bebasan 29:18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Kabèh para nabi ngandika kanthi luwih langsung ngenani dina-dina wekasan katimbang bab periode liyane apa waé ing sajarah suci, lan pepélingé Suléman bab kabutuhan nduwèni “sesanti” iku sawijining prakara urip-utawa-pati. Kayektèn tansah misahaké lan ngasilaké rong golongan para panyembah. Ing ayat iku ana sawijining golongan kang nemahi karusakan lan sawijining golongan kang kanthi bungah netepi angger-anggering Toret. Nanging kudu dicathet yèn pituturé Suléman iku dipasang ana ing konteks sawijining pasulayan bab “kayektèn.” Iki uga ana ing konteks pasemon bab sepuluh prawan, awit pasemon bab sepuluh prawan iku sawijining ilustrasi utama bab pengalamané umat Allah ing dina-dina wekasan.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Wong gemblung ngucapaké kabèh sing ana ing batiné, nanging wong wicaksana nahan iku nganti tembé. Manawa sawijining panguwasa ngrungokaké goroh, kabèh para abdiningé dadi ala. Wong miskin lan wong cidra padha ketemu bebarengan; Pangéran madhangi mripaté wong loro mau. Raja kang ngadili wong miskin kanthi setya, dhamparé bakal diteguhaké ing salawas-lawasé. Pangreksa lan piwulang marakaké kawicaksanan, nanging bocah kang dililakaké manut karepé dhéwé nggawé ibuné wirang. Nalika wong duraka saya akèh, panerak saya mundhak; nanging wong mursid bakal nyumurupi rubuhé wong-wong mau. Disiplinna anakmu, lan dhèwèké bakal maringi katentreman marang kowé; iya, bakal maringi kabungahan marang nyawamu. Ing panggonan kang ora ana wahyu, bangsa dadi binasa; nanging wong kang netepi angger-anggering Toret, begja wong iku. Wulang Bebasan 29:11–18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Dudu maksudku kanggo nuding driji marang wong-wong sing bisa uga ngugemi pangerten bab Roma Modhèren sing béda karo pangertenku. Maksudku yaiku kanggo njlentrehake manawa Suléman lagi ngandharake rong golongan wong kang nyembah, kang diidentifikasi déning dhèwèké minangka “wong wicaksana” lan “wong gemblung.” “Wong gemblung” uga diidentifikasi minangka “wong duraka.” Para prawan wicaksana lan para prawan gemblung ing pasemon iku uga diidentifikasi ing garis kenabian Daniel pasal rolas minangka wong wicaksana lan wong duraka.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Akeh wong bakal disucekake, lan digawe putih, sarta diuji; nanging wong duraka bakal nindakaké kadurakan; lan ora ana siji waé saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti. Daniel 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Suléman lan Dhanièl sarujuk siji lan sijiné, awit sakabèhé paseksèn kenabian padha salaras ing dina-dina wekasan. Wong-wong wicaksana padha mangerti “tuwuhe kawruh.”

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Lan wong-wong kang wicaksana bakal sumorot kaya padhanging cakrawala; lan wong-wong kang nuntun akehé wong marang kabeneran bakal kaya lintang-lintang ing salawas-lawase. Nanging kowé, hé Daniel, tutupen pangandika iku, lan segelen kitab iku, nganti tekan mangsa wekasan: akèh wong bakal mlayu mrana-mrene, lan kawruh bakal saya tambah. Daniel 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Ayat kaping sepuluh ngenali proses panggodhogan telung tataran kang nyaring para prawan, yaiku wong-wong kang katimbalan supaya kalebu ing antarane satus patang puluh papat ewu. Ing loro-loroné, proses panyaringan lan panggodhogan iku dhedhasar marang apa para prawan mangertèni tambahing kawruh (wahyu) kang kabukak segelé nalika wekasaning jaman ing taun 1989.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

“Wektu wekasan” ing dina-dina pungkasan punika inggih taun 1989, nalika ayat patang puluh ngantos patang puluh gangsal saking Daniel sewelas kabikak meteraihipun. Ing wekdal punika lajeng katetepaken bilih pokok pirembaganing ayat-ayat punika inggih punika wungu lan rubuhipun raja lor ing wekasan. Ing wekdal punika ugi katetepaken bilih raja lor ing ayat-ayat punika inggih punika kakuwatan kapausan ing dina-dina pungkasan. Inspirasi boten nate migunakaken ungkapan “Modern Rome.” Ungkapan punika dipunripta déning kula, minangka pralambang kakuwatan kapausan ing dina-dina pungkasan, awit sacara profètis tembung “modern” nggambaraken dina-dina pungkasan. Ellen White boten nate migunakaken ungkapan “Modern Rome.”

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Ana panemu-panemu kang kliru bab sapa sing diwakili déning raja saka lor ing enem ayat pungkasan saka Daniel pasal sewelas, nanging mung ana siji pangerten kang bener. Pangerten manawa raja saka lor ing ayat-ayat mau iku kakuwasan kapapanan tuwuh saka akèh paseksi kenabian. Ayat patang puluh diwiwiti kanthi nandhani manawa kapapanan nampani tatu pati ing taun 1798, banjur ayat patang puluh siji nganti patang puluh telu nandhani dinamika kang kalibet ing marihe tatu pati mau. Ayat patang puluh papat nggambarake pawarta kang ndadekake kapapanan nesu banget lan nuntun marang ayat patang puluh lima nalika kakuwasan kapapanan tekan ing pungkasané kang final lan sampurna. Wahyu kang dibukak segelé ing taun 1989 iku wahyu bab mundhak lan rubuhipun kakuwasan kapapanan ing dina-dina pungkasan. Wahyu iku yaiku tambahing kawruh kang ngasilake lan mujudake rong golongan para panyembah, adhedhasar panrima utawa panampiking wong-wong mau marang kawruh kang dumunung ana ing ayat-ayat kasebut.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Miturut pasal kang padha, ing ngendi tambahing kawruh kabukak segelé ing taun 1989, “para garonging bangsamu,” kang “ngluhuraké awaké dhéwé” lan pungkasane “tiba,” iku minangka pralambang kang netepaké “wahyu” mau. Ing panyaringan pungkasan, pitakonan pangujèn kang kapisan yaiku sapa kang diwakili déning “para garonging bangsamu,” awit wong-wong iku minangka pralambang kenabian kang netepaké “wahyu” mau. Apa para garong iku kakuwasan kapausan utawa Amerika Serikat?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Kitab Daniel lan Wahyu iku satemene kitab kang padha, makili loro seksi saka garis ramalan kang padha. Daniel iku wiwitané lan Wahyu iku pungkasané, lan bebarengan padha makili loro seksi saka kayektèn kang kabukak segelé ing wektu wekasan ing taun 1989.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

Dhèwèké Daniel njlentrehake proses panyucekan sing kasil ditindakake nalika Singa saka taler Yehuda mbikak segel ayat patang puluh nganti patang puluh lima ing taun 1989. Ing wektu iku wiwit lumaku sawijining proses pangujian kanggo netepake lan nduduhaké sapa waé sing bakal dadi “para imam” kang mbentuk umat prejanjian, yaiku wong satus patang puluh papat ewu ing dina-dina wekasan. Hosea nambahi yèn wong-wong sing nampik tambahing kawruh ing dina-dina wekasan ora bakal dadi salah siji saka para imam kang mbentuk wong satus patang puluh papat ewu.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Umat-Ku padha katiwasan marga saka kuranging kawruh; awit sira wus nampik kawruh, mula Aku uga bakal nampik sira, supaya sira aja dadi imam tumraping Aku; awit sira wus nglalèkaké angger-anggering Allahmu, mula Aku uga bakal nglalèkaké anak-anakira. Hosea 4:6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Kitab Wahyu nerangake manawa kawruh kang kabukak segelé lan ditampik déning sawijing golongan iku ngrampungake panampikan marang wong-wong mau pas sadurungé mangsa kasempatan sih-rahmat katutup.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Lan dheweke ngandika marang aku, “Aja nyégel tembung-tembung wangsit ing kitab iki, awit wektuné wis cedhak. Sing ora adil, sumanggakna tetep ora adil; lan sing reged, sumanggakna tetep reged; lan sing mursid, sumanggakna tetep mursid; lan sing suci, sumanggakna tetep suci.” Wahyu 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Sajarahé wong-wong Millerite nggambaraké sajarahé wong satus patang puluh papat èwu, lan bebarengan wong-wong Millerite lan wong satus patang puluh papat èwu makili wiwitan lan pungkasané pekabaran lan pakaryané telung malaékat ing Wahyu bab patbelas. Sajarah-sajarah kang jejajar iku nandhakaké prastawa-prastawa kang magepokan karo panutuping wektu sih-rahmat. Pakaryaning loro sajarah iku wis dipratandhani déning Élia lan Yohanes Pembaptis.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> “Kanthi gumeter, William Miller wiwit mbabar marang wong akèh wewadi-wewadi Kratoné Allah, nuntun para pamiyarsané ngambah lumantar ramalan-ramalan nganti tekan marang rawuhé Kristus kaping pindho. Kanthi saben upaya, dhèwèké saya kakuwatan. Kaya Yohanes Pambaptis ngumandhangaké rawuhé Gusti Yésus kaping pisan lan nyawisaké dalan tumrap rawuhé, mangkono uga William Miller lan wong-wong kang padha gabung karo dhèwèké martakaké rawuhé Putrané Allah kaping pindho.” Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Pesen Millerit ngenali “prastawa-prastawa” kang ana gandhèng cenenge karo pungkasaning mangsa kasempatan sih-rahmat, kaya kang dipralambangaké déning Élia lan Yohanes Pembaptis.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Perlu manawa manungsa padha diwedharaké marang bebayané; supaya padha kagugah kanggo nyawisaké dhiri tumrap prastawa-prastawa kang suci lan nggentak ati, kang ana gandhèng cenenge karo pungkasaning mangsa sih-rahmat.” The Great Controversy, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

Ing taun 1989, bareng ambruké Uni Sovyèt, péranganing kitab Daniel kang ana gandhèng-cèngèngé karo dina-dina wekasan dipunbukak, lan satemah sawijining proses pangujian kawiwitan. Pangajab punika adhedhasar kasaguhan utawi boten saguhé umat Allah mangertos utawi nampik tambahing kawruh kang kaanggit déning enem ayat pungkasan saking Daniel pasal sewelas; ayat-ayat ingkang nuntun dhateng ayat kapisan pasal rolas, ingkang nandhakake “panutuping mangsa sih-rahmat.” Pesen bab “prastawa-prastawa ingkang magepokan kaliyan panutuping mangsa sih-rahmat” lajeng dipunbukak, lan pakaryaning tiyang-tiyang ingkang dados calon “para imam” saking satus patang puluh papat èwu punika kawiwitan. Pakaryanipun punika supados “mangertos” lan martakakaken pesen ingkang kaanggit wonten ing pérangan punika. Pesen lan pakaryaning satus patang puluh papat èwu punika, inggih punika ngaturaken pesen ingkang sampun kabikak supados nggugah manungsa “supaya nyawisaken dhiri tumrap prastawa-prastawa kang suci lan nggegirisi ingkang magepokan kaliyan panutuping mangsa sih-rahmat.”

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> “Ing dina iki, kanthi roh lan kakuwasané Elia lan Yokanan Pambaptis, para utusan kang katetepaké déning Allah lagi ngarahaké kawigatèning jagad kang kaiket marang pangadilan iki marang prastawa-prastawa kang suci lan mulya sing enggal bakal kalakon gegayutan karo jam-jam pungkasaning mangsa sih-rahmat lan rawuhé Kristus Yésus minangka Rajaning para raja lan Gustining para gusti. Ora suwé menèh saben wong bakal diadili miturut pakaryan kang wis ditindakaké ana ing sajroning badan. Jam pangadilané Allah wis teka, lan ing dhuwuring para anggota pasamuwané ana ing bumi katumpang tanggung jawab kang suci lan abot, yaiku mènèhi pepènget marang wong-wong kang kaya-kaya lagi ngadeg ana ing pinggir bangeting karusakan langgeng. Marang saben manungsa ing saindenging jagad kang gelem ngrungokaké, kudu diterangaké kanthi cetha bab asas-asas kang dadi taruhane ana ing pasulayan gedhé kang lagi dilakoni iku, asas-asas kang ing kono nasibé sakèhé umat manungsa gumantung.” Prophets and Kings, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Sajarah Yohanes Pambaptis lan Kristus, mangkono uga sajarah para Millerit, nggambarake pekabaran lan pakaryané wong sèwu satus patang puluh papat. Yohanes lan Kristus padha mangertèni pekabarané minangka makili panutupané mangsa sih-rahmat.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Nanging nalika dhèwèké weruh akèh wong Farisi lan Saduki padha teka marang baptisané, banjur dhèwèké ngandika marang wong-wong mau, Hé turunane ula beludhak, sapa sing wis ngélingaké kowé supaya mlayu saka bebenduné Allah kang bakal rawuh? Matius 3:7.

Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Kristus nggambarake karusakan Yerusalem, yaiku karusakan sing padha kang wis dielingake déning Yohanes bakal nyedhak marang wong-wong Yahudi sing seneng mbantah. Gusti Yesus migunakaké karusakan iku minangka pralambang “bebendu” sing wiwit nalika Panjenengané, minangka Mikhael, jumeneng ing Daniel bab rolas, ayat siji.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> Kristus mirsa ing Yerusalem sawijining pralambanging jagad kang wus atos sajroning ora pracaya lan pambrontakan, sarta lagi kesusu maju ngadhepi paukumaning Allah kang males. Karubedaning umat manungsa kang wus tiba, kang nindhihi jiwa-Nipun, meksa metu saka lathi-Nipun sesambat kang banget pait iku. Panjenengane mirsa cathetaning dosa kang katulis ana ing kasangsaran manungsa, eluh, lan getih; manah-Nipun kaobah dening welas asih kang tanpa wates marang wong-wong ing bumi kang katindhes lan nandhang sangsara; Panjenengane ngangen-angen arep ngenthengake wong-wong mau kabeh. Nanging sanadyan mekaten, tangan-Nipun piyambak iya ora bisa mbalekake ombaking kasangsaran manungsa; mung sathithik kang gelem ngupadi marang Panjenengane minangka Satunggaling Sumber pitulungan kang mung siji. Panjenengane kersa ngesokake jiwa-Nipun tumeka pati, supaya kawilujengan bisa kacekel déning wong-wong mau; nanging mung sathithik kang bakal sowan marang Panjenengane supaya padha oleh urip.

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> “Kamulyaning swarga nangis! Putraning Allah kang tanpa winates keganggu ing roh, katundhung mudhun déning kasangsaran! Pemandhangan iku ngisi saindenging swarga kalawan kaéraman. Pemandhangan iku mbukak marang kita sepira gedhéné dosa kang ngluwihi watese dosanipun dosa; iku nuduhaké sepira aboté sawijining pagawéan, malah tumrap Pangwasaning Tanpa Wates pisan, kanggo ngluwari wong kang luput saka akibat nglanggar angger-anggeré Allah. Gusti Yesus, nalika mirsani tumuju marang turun pungkasan, weruh donya kabungkus ing sawijining pangapusan kang padha karo kang njalari karusakané Yerusalem. Dosa gedhé wong Yahudi yaiku panolaké marang Kristus; dosa gedhé donyaning Kristen yaiku panolaké marang angger-anggeré Allah, dhasar pamaréntahané ing swarga lan ing bumi. Pepakoné Yéhuwah bakal diremehké lan dianggep ora ana. Yuta-yuta wong kang kaiket ing pangwasaning dosa, dadi baturé Sétan, katetepaké nandhang pati kaping pindho, bakal nampik ngrungokaké tembung-tembung kayektèn ing dina pangrawuhé. Buta kang nggegirisi! Kasirepan kang aneh!” The Great Controversy, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Pesen pepènget kang dipratelakaké déning Yohanes Pembaptis lan uga déning Kristus iku pesen pepènget kang padha, padha kaya dene pesen pepèngeté para Millerit iku pesen kang padha kang nélakaké prastawa-prastawa kang gegandhèngan karo panutupan mangsa sih-rahmat, kaya kang bakal dipratelakaké déning wong satus patang puluh papat èwu. Telung seksi; Yohanes Pembaptis, Kristus, lan para Millerit padha maringi paseksi yèn karya lan pesené wong satus patang puluh papat èwu iku sawijining proses panggodhogan urip-utawa-pati kang katindakaké lumantar tambahing kawruh kang kabukak segelé ing taun 1989. Pesen kang kabukak segelé ing wektu iku yaiku wahyu dina-dina pungkasan kang kudu dimangertèni déning wong-wong wicaksana manawa padha arep dadi “imam-imam” kang mbentuk golongan satus patang puluh papat èwu. Manawa para calon iku ora mangertèni wahyu mau, padha kaidentifikasi minangka wong ala, utawa minangka wong bodho, lan padha nemu karusakan. Wong-wong mau lan anak-anaké ditampik selaras karo panampikané marang wahyu kang dadi tambahing kawruh.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Sabdaning Allah netepake bilih Roma iku kakuwasan kang ngluhurake awake dhewe, ngrampasi umate Allah, banjur tiba lan netepake sesanti mau. Pitakonan apa Roma Modern iku kakuwasan kapausan utawa Amerika Serikat iku minangka ujian kang mratelakake manawa para calon mau iku prawan kang wicaksana utawa prawan kang bodho. Ujian iki minangka ujian kenabian kang dijupuk saka kitab Daniel, kang sabanjure dikukuhake lan digawa tumeka kasampurnan ana ing kitab Wahyu. Perkara Roma Modern iku dudu mung pilihan antarane kakuwasan kapausan utawa Amerika Serikat, nanging iku ujian pungkasan tumrap satus patang puluh papat ewu. Iku sawijining ujian kenabian, lan yen dipahami kanthi bener, iku nyakup saben pralambang saka proses pangujian pungkasan kang kaatur ana ing paseksin kenabian Allah kang kasucekake.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Prosès pengujian ing jaman Yohanes Pambaptis lan Kristus asalipun saking kitab Daniel, mekaten ugi prosès pengujian ing jaman para Millerit. Minangka sawijining ujian kenabian, metodologi kados pundi kayekten ditetepaken punika sami wigatosipun kanggé para calon supados ngginakaken kanthi leres, kados dene namung nyekeli pandangan ingkang leres bab sinten Roma Modern punika. Apa ingkang dipun-gatosaken punika identifikasi ingkang leres tumrap Roma Modern, utawi penerapan metodologi ingkang leres, kalih unsur ujian punika sami kabingbing wonten ing kitab Daniel. Ing Daniel pasal satunggal, Daniel ngliwati sawijining prosès pengujian tigang tataran, dipunwiwiti kanthi pangan, lajeng ujian visual, kasumambung déning sawijining ujian ingkang kalampahan déning Nebukadnésar, sawijining pralambang Alkitab bab Raja Lor, kakuwasan kapausan ing dinten-dinten pungkasan.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Dene tumrap bocah papat iku, Gusti Allah maringi marang wong-wong mau kawruh lan kaprigelan ing sakehe piwulang lan kawicaksanan; lan Daniel nduweni pangerten ing sakehe wahyu lan impen. Nalika wus tekan pungkasaning dina-dina kang wis katetepake dening Sang Prabu supaya wong-wong mau digawa mlebu, lurahing para sida-sida banjur nggawa wong-wong mau marek ing ngarsane Nebukadnezar. Sang Prabu banjur rembugan karo wong-wong mau; lan ana ing antaraning wong-wong mau kabeh, ora kapanggih wong kang padha karo Daniel, Hananya, Misael, lan Azarya; mulane wong-wong mau banjur ngadeg ana ing ngarsane Sang Prabu. Lan ing sakehe prakara kawicaksanan lan pangerten kang ditakokake Sang Prabu marang wong-wong mau, dheweke nemokake manawa wong-wong mau kaping sepuluh luwih becik tinimbang sakehe ahli jampi lan ahli nujum kang ana ing sakehe krajané. Daniel 1:17–20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

“Ing pungkasaning dina-dina,” kang sacara profètis iku yaiku dina-dina wekasan nalika wong satus patang puluh papat ewu lagi diuji, Daniel lan telu kanca pinilih iku kabukten “sapuluh kaping luwih becik katimbang sakehing para ahli tenung lan juru nujum kang ana ing saindhenging karajané,” lan Daniel nduwèni “pangerten ing sakehing wahyu lan impen.” Daniel nggambarake wong satus patang puluh papat ewu, kang ing dina-dina wekasan mangertèni tambahing kawruh kang rawuh nalika Kristus, minangka Singa saka taler Yehuda, mbukak segèl “bagean saka kitab Daniel kang ana gandhèngané karo dina-dina wekasan,” ing taun 1989.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

Dhèwèké Daniel ora mung mangerti luwih akèh tinimbang wong liya bab impen lan wahyu, nanging dhèwèké nduwèni “pangerten ing sakèhé wahyu lan impen.” Panjenengané makili wong-wong sing migunakaké metodologi baris tumumpang baris, amarga metodologi iku ngempalaké “sakèhé wahyu lan impen” dadi siji pesen kang runtut lan manunggal. Pesen kang nglumpukaké kabèh impen lan wahyu dadi siji garis kenabian iku nandhani “prastawa-prastawa kang ana gandhèng cenenge karo panutuping mangsa pencobaan.” Pesen iku katetepaké déning pralambang kenabian yaiku Roma Modern, kakuwasan kang ngluhuraké awaké dhéwé, ngrampasi umaté Allah, lan banjur rubuh.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Kakuwatan iku mung bisa ditegakaké lumantar ngetrapaké metodologi sing bener. Akèh wong sing ngakoni nyinaoni Kitab Suci nolak metodologi baris sasuwéné baris, lan sapérangan sing ngakoni nggunakaké metodologi iku malah salah ngetrapaké paugeran-paugeran sing mbangun metodologi baris sasuwéné baris. Paugeran-paugeran mau kawitan kacathet ing cathetan umum déning kaum Millerit, lan umat Allah ing dina pungkasan wis kaparingi pepéling sadurungé yèn wong-wong sing satemené dadi utusan-utusan malaékat katelu bakal nggunakaké paugeran William Miller babagan tafsiran ramalan.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Wong-wong kang melu melu ngwartakake piwelingé malaékat katelu padha nyinau Kitab Suci manut tata cara kang padha karo sing dienggo déning Rama Miller.” Review and Herald, 25 November 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.

William Miller nggambarake wiwitané telung malaékat ing Wahyu patbelas, lan dhèwèké dilambangaké déning Yohanes Pembaptis, sing dadi wiwitané pekabaran kang pungkasané ana ing Kristus. Sister White kanthi langsung nyalarasaké prosès pamriksan wiwit saka Yohanes Pembaptis tumuju Kristus karo prosès pamriksan saka telung malaékat. Yohanes miwiti pekabaran mau, lan durung nganti sadurungé salib, nalika Kristus wis nggawa para muridé menyang Kaisaréa Filipi, Gusti Yésus banjur nambahi rincian-rincian saka pekabaran sing wis diwiwiti déning Yohanes. Bebener kang kapisan (wiwitané) sing diidentifikasi déning Yohanes nalika panjenengané weruh Kristus yaiku ngenali Kristus minangka Cempening Allah, kang ngilangaké dosa-dosané jagad.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> Prekara-prekara iki kalakon ing Bètabara ing sabrange Yordan, ing panggonan Yohanes mbaptis. Ing ésuké, Yohanes weruh Gusti Yésus rawuh marani dhèwèké, banjur ngandika, Lah, iku Cempening Allah, kang ngangkat dosa donya. Iki Panjenengané kang dakkandhakaké: Sawisé aku bakal rawuh satunggal wong kang kalenggahané ngungkuli aku, awit Panjenengané wis ana sadurungé aku. Yohanes 1:28–30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Banjur wiwitlah mangsa panggodhahan telung taun setengah sing mungkas ana ing salib. Sawisé Yokanan dipatèni sakdurungé salib, Gusti Yesus banjur wiwit njlentrehaké pratelan pisanan banget saka Yokanan mau.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Nalika Gusti Yesus rawuh ing tlatah Kaisaréa Filipi, Panjenengané takon marang para sakabate, pangandikané: “Miturut pangandikané wong-wong, Aku iki, Putraning Manungsa, sapa?” Para sakabat padha matur: “Ana kang ngandika bilih Panjenengan punika Yokanan Pambaptis; ana uga, Élia; lan liyane, Yérémia, utawa salah siji saka para nabi.” Panjenengané ngandika marang wong-wong mau: “Nanging miturut pangandikanmu, Aku iki sapa?” Simon Pétrus mangsuli lan matur: “Panjenengan punika Sang Kristus, Putraning Allah ingkang gesang.” Gusti Yesus mangsuli lan ngandika marang dheweke: “Beja kowé, Simon Barjona, amarga daging lan getih ora nyarwakaké iku marang kowé, nanging Rama-Ku kang ana ing swarga. Lan Aku uga ngandika marang kowé, manawa kowé iku Pétrus, lan ing ndhuwur watu karang iki Aku bakal ngedegaké pasamuwan-Ku; lan gapuraning neraka ora bakal ngluwihi pasamuwan iku. Lan Aku bakal maringaké marang kowé kunci-kuncining Kratoning Swarga; lan apa waé kang kokiket ana ing bumi bakal kaiket ing swarga; lan apa waé kang koklucuti ana ing bumi bakal kalucutan ing swarga.” Banjur Panjenengané dhawuh marang para sakabate supaya aja padha nyritakaké marang sapa waé manawa Panjenengané iku Yesus Sang Kristus. Wiwit wektu iku Gusti Yesus wiwit nedahaké marang para sakabate, yèn Panjenengané kudu tindak menyang Yérusalèm, nandhang akèh prekara saka para tuwa-tuwa, para imam kepala, lan para ahli Torèt, lan bakal dipatèni, sarta bakal kawungokaké manèh ing dina katelu. Matius 16:13–21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

Caesarea Philippi iku jenengé Panium ing jamané Kristus, lan Panium diidentifikasi ana ing ayat sawisé ayat patbelas saka Daniel sewelas, ing ngendi para perampog saka bangsamu, kang ngluhuraké awaké dhéwé, nanging banjur rubuh, dipratélakaké. Pesené Yohanes Pembaptis, kang kasurung déning ilham lan sampurna, iku pesen ing wiwitan kang makili pesen Millerite, kang wis ditegakaké adhedhasar paugerané Miller. Pesené Kristus ing pungkasan, kang kabangun ing ndhuwur lan ngrembakaaké pesené Yohanes, lan iku dadi pralambang tumrap pesen ing pungkasan saka telung malaékat, yaiku kang adhedhasar paugerané Miller lan rincian-rincian kang ditambahaké marang pesené Miller nalika metodologi garis ing dhuwur garis tekan marang pungkasan.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Yèn tekan marang pangerten sing kliru bab pralambang kang netepaké sesanti kuwi, kanthi nyarèkaké pralambang “Roma Modern” karo wong-wong ing sajarah Kristus kang nampik pawarta bab salib, iku sejajar karo wong-wong mau. Kita diparingi katrangan yèn wong-wong Yahudi sing nampik pawarta Yohanes Pembaptis ora bisa nampa paédah saka piwulangé Gusti Yésus, lan yèn sajarah wong-wong Yahudi kang nindakaké prakara iku dadi pralambang tumrap wong-wong sing nampik pawarta malaékat kapisan. Para Millerit ngenali para begal saka bangsanira, kang salajengipun daksebut nganggo tembung “Roma Modern,” minangka kakuwatan kapausan.

We will continue these considerations in the next article.

Kita badhé nerusaké pangrembag punika wonten ing artikel salajengipun.

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