Article

# Rome Establishes the Vision - Number Twelve

Rum Nggadegaké Wahyu kasebut - Nomer Rolas

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Panganggonane Ramalan Kaping Telu: Barang Jinemake Sing Ngrusak lan Pepelinging Dina-dina Pungkasan Supaya Mlayu

Author

Jeff Pippenger

Published

August 31, 2024

Formats

PDF
Word

The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Panistane kasirnan kang dipangandikakaké déning nabi Daniel iku minangka pratandha tumrap para wong Kristen ing telung jaman kang béda supaya padha mlayu. Para wong Kristen ing Yérusalèm padha mlayu nalika padha weruh panji-panji wadya Rum kang ngubengi Yérusalèm ing taun 66 M. Para wong Kristen ing pungkasan abad kaping lima lan wiwitan abad kaping enem padha mlayu menyang ara-ara samun nalika padha weruh manungsa dosa ana ing padalemané Allah mratelakaké yèn dhèwèké iku Allah. Ing taun 1888 ana sapérangan undhang-undhang dina Minggu kang diajokaké menyang Konggrès Amérika Sarékat déning Sénator Blair. Rancangan-rancangan undhang-undhang iku disebut rancangan Blair, lan iku minangka upaya kanggo netepaké dina Minggu minangka Dina Ibadah Nasional. Ibadah dina Minggu iku tandha kéwan galak, tandha wewenang kapausan, lan Konstitusi Amérika Sarékat kanthi langsung nentang panglakoné agama nasional minangka ujian tumrap warga nagara Amérika Sarékat.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Kasunyatan punika ingkang dipunilangi saking penerapan ingkang kliru ingkang gayut kaliyan ngenali Amérika Sarékat minangka Roma modern. Penerapan rangkep tiga tumrap ramalan kagungan pranatan-pranatan tartamtu ingkang ngatur penerapanipun. Pranatan-pranatan punika netepaken bilih ciri-ciri kenabian saking panggenapan kapisan kedah dipungabungaken kaliyan ciri-ciri kenabian saking panggenapan kaping kalih supados netepaken ciri-ciri kenabian saking panggenapan kaping tiga.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

Pepéling supaya mlayu iku minangka pepéling supaya mlayu saka panganiaya sing bakal teka. Ing jamané Kristus, panganiaya iku yaiku karusakané Yerusalem lan Padaleman Suci ing taun 70. Tandha pepéling ngenani panganiaya sing wus nyedhak iku kaparingaké ing taun 66 M. Pepéling supaya mlayu ing pungkasan abad kalima lan wiwitan abad kaping enem diidentifikasi déning Paulus minangka pangrêkening tumrap anané murtadé Pergamos sing sipat kenabian, kang makili Roma kapir. Mesti ana murtad luwih dhisik, supaya manungsa duraka, sing bakal ngumumaké dhiriné minangka Allah, bisa kapratelakaké. Ing sajarah sing nyedhaki taun 538, Roma kapir sing wis nahan, utawa kaya kang diandharaké déning Paulus “withholdeth,” disingkiraké; lan nalika Pergamos murtad lan tandha supaya mlayu teka sarta nuntun wong-wong setya supaya misah saka pasamuwan-pasamuwan papal lan komunié, banjur ing taun 538, ing Konsili Orleans, kakuwasan papal netepaké hukum Minggu, lan rolas atus suwidak taun panganiaya papal wiwit.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Loro seksi pisanan kanthi cetha nedahaké yèn kawujudan kaping telu saka pepènget supaya mlayu kang diparingaké déning Kristus ndhisiki panganiaya kang satemené. Karusakané Yerusalem kelakon pas telung taun setengah sawisé pangepungan déning Cestius wiwit ing taun 66 M, mula maringi kalodhangan marang wong-wong Kristen kanggo mlayu luwih dhisik sadurungé kasangsaran nggegirisi saka pangepungan kapindho kang diwiwiti déning Titus lan dipungkasi kanthi karusakaning padaleman suci lan kutha iku. Sadurungé taun 538, wong-wong Kristen misah saka gréja Roma kapapan, lan kanthi profètis mlayu menyang ara-ara samun, kang nglambangaké karusakané Yerusalem rohani.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Nanging pelataran kang ana ing sanjabaning Padaleman Suci iku tinggalen, lan aja kokukur; awit iku wus kaparingake marang para bangsa liya: lan kutha suci iku bakal padha diidak-idak sajrone patang puluh loro sasi. Lan Ingsun bakal maringi panguwasa marang saksi-Ku loro, lan wong loro mau bakal medhar wangsit lawasé sèwu rong atus suwidak dina, nganggo sandhangan bagor. Wahyu 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

Ing kaloro pepindhan bab pepéling supaya mlayu, pepéling iku ndhisiki panganiaya, lan panganiaya iku dipralambangaké déning Roma, apa ta Roma kapir utawa Roma kepausan, sing ngidak-idak Yerusalem, apa ta Yerusalem harfiah utawa rohaniah. Pepéling supaya mlayu tumrap umat Advent Hari Ketujuh yaiku RUU Blair ing taun 1888. Ing panggenapan kapisan sajroning sajarah Roma kapir, para wong Kristen kudu mlayu saka Yerusalem, lan ing panggenapan Roma kepausan para wong Kristen mlayu menyang ara-ara samun. Tumrap Adventisme, pepélingé yaiku supaya mlayu menyang padesan.

> “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 wektu tumrap umaté Allah kanggo nancepaké katresnané utawa nglumpukaké bandhané ana ing donya. Wektuné wis ora suwé manèh, nalika, kaya para murid wiwitan, kita bakal kepeksa nggolèki pangungsèn ana ing papan-papan kang sepi lan suwung. Kaya dene pengepungan Yérusalèm déning tentara Romawi dadi tandha kanggo mlayuné wong-wong Kristen Yudéa, mangkono uga pangleksanan kakuwasan déning bangsa kita sajroning pranatan kang ngetrapaké sabat kapapaan bakal dadi pepéling tumrap kita. Nalika semana bakal tekan wekdalé kanggo ninggalaké kutha-kutha gedhé, minangka ancang-ancang kanggo ninggalaké uga kutha-kutha cilik menyang papan-papan panggonan kang sepi ana ing panggonan-panggonan kapencil ing antarané gunung-gunung.” Testimonies, jilid 5, 464.

“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

“Panganggone kuwasa déning bangsa kita sajroning pranatan kang meksa sabat kepausan bakal dadi pepéling tumrap kita,” wis katetepi nalika kaluputan kang njalari karusakan, selaras karo pangandikané Markus, “jumeneng ana ing papan kang ora pantes.” Ing taun 1888, Kongres Amerika Sarékat lagi nimbang sawijining undhang-undhang kang sacara langsung nalisir salah sawijining unsur pokok saka Konstitusi, lan ing wektu iku wong-wong Advent Hari Ketujuh kudu nilar kutha-kutha lan pindhah menyang padesan.

> “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, 30.

> “Ora ana siji waé wong Kristen sing nemahi pati sajroning karusakané Yérusalèm. Kristus wus maringi pepènget marang para muridé, lan kabèh wong sing pracaya marang pangandikané padha ngentèni pratandha sing wis dijanjèkaké.... Tanpa tundha, wong-wong mau padha mlayu menyang papan kaslametan—yaiku kutha Pella, ing tanah Perea, sabrang Yordan.” The Great Controversy, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Ciri-ciri profetik saka pratandha pepeling kang kapisan kanggo mlayu, makili penggenapan kang katelu lan pungkasan. Kadhangkala ciri-ciri profetik mau ngasilake penggenapan kaping pindho ing sajroning penggenapan kang katelu. Tuladha bab iki yaiku telung Élia. Garis Élia ing pasang-ajiné ngadhepi Izebel, Ahab, lan para nabi Baal, digabung karo ciri-ciri Yokanan Pambaptis, Élia kang kapindho, ing pasang-ajiné ngadhepi Herodias, Herodes, lan Salome, netepake manawa ing dina-dina wekasan, amarga penggenapan kang katelu lan pungkasan saka sawijining aplikasi rangkap telu tansah dumadi ing dina-dina wekasan, Élia lan Yokanan makili rong golongan umat Allah. Siji golongan kang diwakili déning Élia ora mati, lan golongan sijiné kang diwakili déning Yokanan mati. Rong golongan iku uga diwakili ing Wahyu pasal pitu minangka wong satus patang puluh papat ewu, kang ora mati, lan wong akèh banget, kang mati.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

Ing telung Babil punika, satunggaling unsur pesen kenabian ingkang sami yaiku bilih Babil kapisan dipunlambangaken déning Nimrod, nanging Babil kapindho dipunlambangaken déning ratu ingkang kapisan lan ingkang pungkasan, yaiku Nebukadnésar lan Bèlsyazar. Nebukadnésar nggambaraken tiyang-tiyang ing Babil ingkang badhé kapitulungan, lan Bèlsyazar, tiyang-tiyang ing Babil ingkang badhé katumpes.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

Ing dina-dina wekasan ana loro undhang-undhang Minggu kang dadi pokok ramalan Kitab Suci. Kang kapisan yaiku undhang-undhang Minggu ing Amerika Sarékat kang bakal enggal teka, lan kang kapindho yaiku undhang-undhang Minggu kang dipaksakaké marang saindenging jagad. Loro undhang-undhang Minggu iku wis dilambangaké déning undhang-undhang Minggu Roma kapir, nalika ing taun 321 Konstantinus ngetrapaké undhang-undhang Minggu kang kapisan, banjur diterusaké déning undhang-undhang Minggu Roma Kapapan ing taun 538. Roma kapir iku salah siji saka sawetara pralambang kenabian kang ndhisiki nggambaraké Amerika Sarékat, lan undhang-undhang Minggu taun 321 nglambangaké undhang-undhang Minggu ing Amerika Sarékat kang bakal enggal teka. Undhang-undhang Minggu kapapan taun 538 nglambangaké undhang-undhang Minggu kang ditrapaké marang saindenging jagad. Panemu kang klèru manawa Amerika Sarékat dilambangaké déning para begal ing Daniel pasal sewelas nyoba nggunakaké undhang-undhang Minggu ing Amerika Sarékat kang bakal enggal teka minangka bukti kanggo negesaké manawa undhang-undhang Minggu ing Amerika Sarékat mbuktèkaké yèn Amerika Sarékat iku Roma modern, lan nglirwakaké kasunyatan yèn ana undhang-undhang Minggu liyané kang dipaksakaké marang saben bangsa ing jagad déning pasatuan telu-lapis saka naga, kéwan galak, lan nabi palsu.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Manawi sawijining angger-angger dina Minggu ing Amérika Sarékat ngenali Amérika Sarékat minangka Roma Modhèren, mila angger-angger dina Minggu ing saindenging jagad ngenali punapa? Tiga Roma punika ngenali bilih Roma Modhèren, ingkang katelu, badhé ngetrapaké kalih angger-angger dina Minggu ingkang béda. Ingkang kapisan wonten ing Amérika Sarékat lan dipun pralambangaké déning angger-angger dina Minggu Konstantinus ing taun 321, lan ingkang kaping kalih punika saindenging jagad, kados ingkang dipun pralambangaké déning angger-angger dina Minggu kapausan taun 538. Ngginakaken angger-angger dina Minggu ing Amérika Sarékat wonten ing konteks aplikasi telu-lapis saking wangsit kanggé ndhawuhaken bilih angger-angger dina Minggu mbuktèkaké sinten Roma Modhèren punika, tegesipun nyingkiraken ciri-ciri wangsit ingkang sampun dipun tétegaké déning Roma kapir lan Roma kepausan. Wonten kalih angger-angger dina Minggu ingkang béda wonten ing dinten-dinten pungkasan, lan boten satunggal kemawon ing antawisipun minangka bukti kanggé ngenali bilih para rampoging umat punika Amérika Sarékat. Nalika paseksèn saking Roma kapir lan Roma kepausan dipun salah-gambaraké kanggé nyengkuyung tafsir pribadi, kados ingkang samenika dipun tindakaken, punika nedahaken bilih tiyang-tiyang ingkang ngupados nyengkuyung tafsir pribadinipun piyambak boten mangertos type lan antitype.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

Roma kapir minangka sawijining pralambang tumrap Amerika Sarékat, lan Roma kapapan nggambarake Roma modhèren. Bebarengan karo panyalatyrapan iki tumrap sawijining panganggone nubuat kanthi tikel telu, lan pratelan manawa apa kang lagi diwulangake iku dipasang ana ing kerangka “jinis lan antijinis,” ana uga kaluputan liyane, yaiku netepake “nistha kang njalari kasunyatan” kaya dene iku diwakili ana ing sajroning kerangka panganggone nubuat kanthi tikel telu.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

Wiwit taun 66 nganti taun 70 M, ana loro jenderal Romawi nyerang Yerusalem. Kaloro jenderal iku, Cestius lan Titus, miwiti kanthi pengepungan, nanging mung siji kang mundur saka pengepungan iku sajrone sawatara wektu cekak, kang lumantar pamedharing pangriptan ilahi maringi kalodhangan marang para wong Kristen supaya padha mlayu. Pengepungan kapisan ing sangisoré Cestius iku kang dingertèni déning para wong Kristen minangka pepéling supaya padha mlayu. Nalika Titus rawuh kanggo nerusaké paprangan nglawan Yerusalem ing taun 70 M, dhèwèké miwiti kanthi pengepungan lan ora mandheg nganti Yerusalem lan padaleman suci karusak. Pepélingé Gusti Yesus ngandhut rong tataran. Kang kapisan yaiku pratandha supaya mlayu, lan sawisé iku panganiaya. Ing kayektening pepéling iku ing abad kaping lima lan kaping nem, para wong Kristen misah saka gréja Romawi kang rusak sadurungé taun 538, banjur panganiaya wiwit kalakon.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

Paulus cetha sanget bilih sadaya sajarah bangsa Israel kuna ingkang kacathet punika kaanggit tumrap para tiyang ingkang gesang ing dinten-dinten wekasan, lan bilih sadaya sajarah punika minangka pralambang-pralambang, sanadyan tembung Yunani “typos,” ingkang tegesipun pralambang-pralambang, dipunjarwakaken dados “ensamples” wonten ing panyandhangan klasikipun ngenani bebener punika.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Saiki samubarang iki kabèh kadadéan marang wong-wong mau minangka tuladha; lan iku kabèh katulis kanggo pepeling tumrap kita, yaiku kita kang urip ing wekasaning jaman. 1 Korinta 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Riwayat-riwayat ing bab kaping sapuluh kang dipigunakaké déning Paulus kanggo netepaké konteksing bebener iki dudu riwayat bab Israèl kuna tumindak kanthi bener.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> Nanging marang akèh wong ing antarané wong-wong mau, Allah ora rena; awit wong-wong mau padha tumbang ing ara-ara samun. Saiki prakara-prakara iki dadi tuladha tumrap kita, supaya kita aja nganti ngéngini barang-barang ala, kaya déné wong-wong mau uga padha ngéngini. Uga aja padha dadi para nyembah brahala, kaya déné sawatara wong ing antarané wong-wong mau; kaya ana katulisan, Bangsa iku padha lungguh kanggo mangan lan ngombé, banjur padha tangi kanggo dolanan. Uga aja nganti kita laku jina, kaya déné sawatara wong ing antarané wong-wong mau padha laku jina, temah ana rong puluh telu ewu wong kang tiba sajroning sedina. Uga aja nganti kita nyoba Kristus, kaya déné sawatara wong ing antarané wong-wong mau uga padha nyoba Panjenengané, lan padha ditumpes déning ula-ula. 1 Korinta 10:5–9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Sajarah suci iku minangka cathetan bab kabeneran lan uga piala saka umaté Gusti Allah, nanging ing salah siji cathetan kuwi, sajarah iku tetep dadi sawijining pralambang kanggo umaté Gusti Allah kang urip ing dina-dina pungkasan. Sajarah pambrontakan ing Minneapolis ing taun 1888 iku cathetan piala, sanadyan apa kang diklaim déning para sejarawan Adventis. Pambrontakan iku mangkono jero lan aboté, nganti Ellen White netepaké arep ninggal rapat iku, lan mung tetep ana amarga sawijining malaékat ngandhani dhèwèké yèn dadi tanggung jawabé kanggo tetep ana lan nyathet pambrontakan kang dadi sejajar karo pambrontakané Korah, Datan, lan Abiram ing sajarahé Musa. Ing rapat iku malaékat kang gagah prakosa saka Wahyu pasal wolulas tumedhak, nanging pekabaran kang Panjenengané gawa ditampik.

That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

Sajarah iku nggambarake pralambang tumrap tanggal 11 September 2001, nalika gedhong-gedhong agung ing kutha New York diruntuhake. Sajarah iku kalebu rancangan undhang-undhang Minggu pisanan sing arep diajukake déning Senator Blair. Upayané kanggo ngetrapake dina Minggu minangka Dina Ibadah Nasional gagal, nanging prakara iku minangka pérangan saka sawijining sajarah suci kang nggambarake pralambang dina-dina pungkasan. Rancangan undhang-undhang Senator Blair iku dadi pepéling supaya padha mlayu saka kutha-kutha. Sadurungé taun 1888, nalika Sister White ngandika bab kabutuhan manggon ing sanjabané kutha-kutha, panjenengané ngandika nganggo wangun wektu tembé. Panjenengané nuding marang sawijining wektu ing mangsa cedhak nalika umaté Gusti Allah kudu pindhah menyang dhaérah padesan. Sawisé taun 1888, kabèh rujukan Sister White ngenani kabutuhan urip ing padesan nempatake piwelingé ing sajroning konteks yèn wektu kanggo manggon ing padesan iku wis teka. Rancangan undhang-undhang Blair ing taun 1888 iku minangka pratandha penegakan dina Minggu, kaya sing diandharake déning Lukas, ana ing sawijining papan sing ora pantes kanggo iku. Penegakan dina Minggu ora samesthiné digawa menyang Kongresé Amérika Sarékat, amarga iku minangka panyélakalan marang sawijining asas dhasar saka Konstitusi.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

Sajarah taun 1888 kacathet supaya dados pralambang sajarah kenabian ingkang diwiwiti nalika 11 September 2001. Blair Bill ing taun 1888 dados pralambang Patriot Act taun 2001. Punika dados pepènget ingkang ndhisiki penegakan nyata tandha kéwan mau. Ora ana sapa waé ingkang ndhèrèk Kristus prayoginipun tetep manggen ing kitha sawisé 11 September 2001. Punika minangka pengepungan kenabian ingkang maringi pituduh dhumateng umat Allah supados mlayu. Lan kadosdene wonten kalih angger-angger Minggu ingkang dados pokok wewaton kenabian tumrap dinten-dinten pungkasan, kados ingkang dipralambangaken déning angger-angger Minggu Roma kapir lan Roma kepausan, kalih-kalih angger-angger Minggu punika sami dipunndhisiki déning pepènget supados mlayu.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Kanggo wong-wong kang ngakoni awake minangka Advent Hari Ketujuh, miturut profètis, Patriot Act iku kuduné padha dimangertèni minangka pratandha supaya padha ngungsi saka kutha-kutha menyang padesan sadurungé hukum Minggu kang enggal bakal rawuh. Hukum Minggu sing padha iku uga dadi pratandha tumrap pepanthané Allah liyané sing isih ana ing Babilon, supaya padha metu mlayu saka Babilon sadurungé penegakan hukum Minggu kang bakal ditindakake marang saben bangsa.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Nalika Amerika, tanah kamardikan agami, manunggal karo Kapapaan ing meksa nurani lan maksa manungsa supaya ngurmati sabat palsu, bangsa-bangsa ing saben nagara ing saindenging jagad bakal katuntun kanggo ngetutaké tuladha dheweke.” Testimonies, jilid 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Kados pundi panganggone kaping telu tumrap telung Élia netepake bilih wonten kalih golongan umat Allah ing dinten-dinten pungkasan, mekaten ugi panganggone kaping telu tumrap Roma mratelakake bilih wonten kalih undhang-undhang Minggu ingkang béda. Para ingkang kepéngin ndhaku bilih Amérika Sarékat punika para begalipun umaté Paduka, lan mila peran profètisipun Amérika Sarékat netepake sesanti, nyariosaken bilih undhang-undhang Minggu ingkang badhé enggal dumados ing Amérika Sarékat punika kalepatan ingkang njalari sepi, ingkang dipunwastani déning Kristus dados pepènget dhateng umaté supados mlayu saking panganiaya ingkang badhé rawuh. Para punika boten saged mbedakaken antawisipun pengepungan, ingkang dados tandha pepènget supados mlayu, lan pengepungan kaping kalih ingkang nglambangake wekdal nalika panglaksanane undhang-undhang Minggu ingkang satemenipun wiwit miwiti panganiaya ing dinten-dinten pungkasan. Para punika ugi boten ngrembag bédanipun ingkang sampun katetepake adhedhasar kalih seksi, bilih badhé wonten kalih undhang-undhang Minggu ingkang béda ingkang nggenepi ramalan ing dinten-dinten pungkasan. Kanthi mekaten, para punika mbantah bilih undhang-undhang Minggu ingkang badhé enggal dumados ing Amérika Sarékat punika pepènget ingkang dipungambarake minangka kalepatan ingkang njalari sepi, ingkang dipunandika déning Dhaniel nabi, lan pancèn mekaten, nanging boten kados pundi para punika netepake.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Angger-angger Minggu ing Amerika Serikat iku minangka pepeling tumrap wedhus gembalané Allah liyané sing isih ana ing Babil supaya padha mlayu saka pasamuwané. Mulané, iki dadi pepeling ngenani angger-angger Minggu sing bakal teka, kang bakal dileksanakaké marang sakehing bangsa.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Bangsa-bangsa manca bakal ngetutaké tuladha Amerika Serikat. Sanadyan dhèwèké mimpin ing ngarep, nanging krisis kang padha bakal tumiba marang umat kita ing saindenging péranganing jagad.” Testimonies, volume 6, 395.

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Pratelanipun punika bilih angger-angger Minggu ing Amerika Serikat punika netepaken Amerika Serikat minangka pralambang ingkang ngadegaken sesanti kenabian, nanging wonten ing konteks pepéling supados mlayu ingkang kaparingaken déning Kristus, angger-angger Minggu punika nglambangaken pepéling saindenging jagad dhateng para buruh jam kaping sewelas supados mlayu saking Babilon.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Nalika Sister White maringi pepeling supaya mlayu, piyambakipun nujokake marang prakara angger-angger dina Minggu sing nyakup sakabehing jagad. Gerakan iku diwiwiti saka angger-angger dina Minggu ing Amerika Serikat. Piyambakipun netepake manawa angger-angger dina Minggu ing Amerika Serikat iku minangka pepeling tumrap panganiaya sing bakal teka.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Lumantar pranatan sing ngetrapaké pambangunan kalungguhan kapausan kanthi nglanggar angger-anggeré Gusti Allah, bangsa kita bakal medhot awaké kanthi sampurna saka kabeneran. Nalika Protestanisme bakal nguluraké tangané nyabrang jurang kanggo nyekel tangan kakuwasan Romawi, nalika iku bakal nggayuh ngliwati telenging jurang kanggo salaman karo spiritualisme, nalika, ing sangisoré pangaribawané pasatuan telu iki, nagara kita bakal nampik saben asas Konstitusiné minangka pamaréntahan Protestan lan republik, lan bakal nganakaké sarana kanggo nyebaraké kasalahan-kasalahan lan pangapusané budi saka kapausan, nalika iku kita bisa mangertèni yèn wektuné wis teka tumrap pakaryan Satan sing nggumunakaké, lan yèn pungkasan wis cedhak.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> “Kaya dene tekane bala tentara Romawi dadi pratandha tumrap para murid bab karusakan Yerusalem sing wis cedhak, mangkono uga murtad iki bisa dadi pratandha tumrap kita manawa wates kasabaraning Allah wis tekan ing pungkasané, manawa ukuran pialaning bangsa kita wis kebak, lan manawa malaékat sih-rahmat wis meh mabur lunga, ora bakal bali manèh. Banjur umat Allah bakal kacemplungaké menyang kahanan sangsara lan kasisahan kang wis diterangaké déning para nabi minangka mangsané kasangsarané Yakub. Tangisé wong-wong pracaya kang setya lan dianiaya munggah menyang swarga. Lan kaya getihé Habel sesambat saka ing lemah, mangkono uga ana swara-swara kang sesambat marang Allah saka kuburan para martir, saka pasareyaning segara, saka guwa-guwaning gunung, saka bilik kubur biara: ‘Nganti pira suwéné manèh, dhuh Pangéran, kang suci lan leres, Paduka durung ngadili lan males getih kawula marang wong-wong kang manggon ana ing bumi?’” Testimonies, jilid 5, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

Sr. White lagi ngenali undhang-undhang Minggu ing Amerika Sarékat, lan ngenali iku minangka sawijining “tandha” yèn mangsa pangayomaning sih kanggo Amerika Sarékat wis rampung. Nanging umaté Allah ing bangsa-bangsa liyané ing jagad iki uga bakal dipasrahaké marang pacoban kang padha. Ana sawatara mangsa wiwit saka undhang-undhang Minggu ing Amerika Sarékat nganti Mikhaèl jumeneng lan mangsa pangayomaning manungsa katutup. Nalika iku katutup, “malaékat sih-rahmat mabur lunga.”

Back to Articles