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# Rome Establishes the Vision - Number Two

Рим Зөн Ухааныг Тогтоож Байна - Хоёр Дугаар

Identifying Modern Rome and the Prophetic Vision in the Last Days

ᠰᠡᠭᠦᠯ ᠤᠨ ᠡᠳᠦᠷ ᠤᠨ ᠡᠰᠬᠠᠲᠣᠯᠣᠭᠢ ᠶᠢᠨ ᠦᠵᠡᠯ ᠪᠣᠯᠣᠨ ᠣᠷᠴᠢᠨ ᠦᠶ᠎ᠡ ᠶᠢᠨ ᠷᠣᠮ ᠢ ᠲᠠᠨᠢᠬᠤ ᠨᠢ

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.

> Le mo mehleng eo ba bangata ba tla tsohela morena wa borwa matla; hape mashodu a setjhaba sa heno a tla iphahamisa ho tiisa pono; empa a tla wa. Daniele 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.

Pengenalpastian yang tepat terhadap kuasa pada akhir zaman yang digambarkan sebagai Rom Moden, dan oleh itu kuasa yang “menegakkan penglihatan” itu, adalah penting dan berkaitan dengan keselamatan. Hal ini mewakili satu unsur dalam proses ujian terakhir bagi seratus empat puluh empat ribu orang. Perkataan “penglihatan” dalam ayat itu ialah perkataan Ibrani yang sama yang dipilih oleh Salomo ketika dia mengenal pasti sebab umat Allah binasa.

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

> Ku se nang pono, sechaba sea timela; empa ea bolokang molao, ho lehlohonolo ho eena. Liproverbia 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.

Baprofeta baroh ki kren shai tam shaphang ki sngi kiba khatduh ban ïa kano kano ka por ha ka histori bakhuid, bad ka jingmaham jong u Solomon shaphang ka jingdonkam ban don ïa kata ka “jingithuhpaw” ka long ka kam jong ka jingim lane ka jingïap. Ka jingshisha ka ju pynïakhlad bad ka pynmih ar jait ki nongmane. Ha kata ka dkhot, don kawei ka kynhun kaba jot noh bad kawei ka kynhun kaba sumar da ka jingkmen ïa ka hukum. Hynrei ka dei ban shim jingmut ba ka jingai jingmut jong u Solomon la buh ha ka jingïakajia shaphang ka “jingshisha.” Ka long ruh ha ka jingïadei bad ka pharshi shaphang ki shiphew tylli ki theisotti, namar ka pharshi shaphang ki shiphew tylli ki theisotti ka dei ka nuksa kaba kongsan eh jong ka jingïaid lyngba jong ki briew U Blei ha ki sngi kiba khatduh.

> 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.

> Umphukuphuku ukhuluma konke okusenhliziyweni yakhe; kepha ohlakaniphileyo uyakubamba kuze kube sekugcineni. Uma umbusi elalela amanga, zonke izinceku zakhe ziyakuba zimbi. Ompofu lomkhohlisi bayahlangana; iNkosi iyakhanyisela amehlo abo bobabili. Inkosi ehlulela ompofu ngokuthembeka, isihlalo sayo sobukhosi siyakuqiniswa kuze kube phakade. Intonga lokusola kunika ukuhlakanipha; kepha umntwana oyekelwe kuye uqobo uletha ihlazo kunina. Nxa ababi besanda, isiphambeko siyanda; kodwa abalungileyo bazakubona ukuwa kwabo. Yala indodana yakho, njalo izakukunika ukuphumula; yebo, izakunikeza intokozo emphefumulweni wakho. Lapho okungekho khona umbono, abantu bayabhubha; kodwa ogcina umthetho, ubusisiwe yena. IZaga 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.

Lino lyangu si kulaña kwa munweho kwa awo ŵangakolela ku kumvwiska kwapusana na kwangu pa Roma ya Mazuŵa Ghano. Lino lyangu ndakuti nilongore kuti Solomoni wakuyowoya ku magulu ghaŵiri gha ŵakusopa, agho wakughamanyiska nga ni “munthu wavinjeru” na “chindere.” “Chindere” ichi chikuyowoyekaso kuti ni “muheni.” Ŵalongozgi ŵavinjeru na ŵachibwangandila ŵa pa ntharika nawo ŵakumanyiskikaso mu mzere wa uchimi wa Danieli chipatulo tweluvu kuti ni ŵavinjeru na ŵaheni.

> 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.

> ဘော်တော်အများအပြားသည် သန့်စင်ခြင်းခံရ၍ ဖြူစင်စေခြင်းခံရမည်၊ စမ်းသပ်ခြင်းလည်း ခံရမည်။ သို့သော် မတရားသူတို့သည် မတရားမှုပြုကြလိမ့်မည်။ မတရားသူတို့အနက် တစ်ဦးမျှ နားလည်ကြမည်မဟုတ်။ သို့ရာတွင် ပညာရှိသူတို့သည် နားလည်ကြလိမ့်မည်။ ဒံယေလ ၁၂:၁၀။

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

Solomon le Daniel ba dumalana, gobane bohlatse ka moka bja boporofeta bo a kwana mehleng ya bofelo. Ba bohlale ba kwešiša “koketšego ya tsebo.”

> 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.

> Mereka yang bijaksana akan bercahaya seperti cahaya cakrawala; dan mereka yang menuntun banyak orang kepada kebenaran seperti bintang-bintang untuk selama-lamanya. Tetapi engkau, hai Daniel, simpanlah segala firman ini dan meterailah kitab itu sampai pada waktu akhir: banyak orang akan lalu-lalang, dan pengetahuan akan bertambah. 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.

គម្ពីរខទីដប់កំណត់អត្តសញ្ញាណដំណើរការសាកល្បងបីជំហាន ដែលរែងក្រមុំទាំងឡាយដែលត្រូវបានហៅឲ្យស្ថិតក្នុងចំណោមមួយសែនបួនម៉ឺនបួនពាន់នាក់។ ក្នុងករណីទាំងពីរ ដំណើរការនៃការរែង និងការសាកល្បង មានមូលដ្ឋានលើថា តើក្រមុំទាំងឡាយយល់អំពីការកើនឡើងនៃចំណេះដឹង (និមិត្ត) ដែលត្រូវបានបើកត្រានៅពេលចុងបញ្ចប់ក្នុងឆ្នាំ 1989 ដែរឬទេ។

“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.”

“末时”的末后日子是在1989年，那时《但以理书》第十一章第四十至第四十五节被开启。就在那时，这些经文的主题被确立为北方王最后的兴起与倾覆。也就在那时，经文中的北方王被确立为末后日子的教皇权势。默示从未使用“现代罗马”这一表述。这一表述是我所创，用以代表末后日子的教皇权势，因为在预言上，“现代”代表末后的日子。怀爱伦从未使用过“现代罗马”这一表述。

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.

Tsebi tše di fošagetšego mabapi le gore kgoši ya leboa e emela mang ditemaneng tše tshela tša mafelelo tša Daniele lesome le tee, eupša go na le kwešišo e tee feela ye e nepagetšego. Kwešišo ya gore kgoši ya leboa ditemaneng tšeo ke maatla a bopapa e tšwile go dihlatse tše dintši tša boporofeta. Temana ya masomenne e thoma ka go bontšha bopapa bo amogela ntho e bolayago ka 1798, morago ditemana tša masomenne-tee go fihla go masomenne-tharo di bontšha ditshepedišo tšeo di akaretšwago phodišong ya ntho yeo e bolayago. Temana ya masomenne-nne e hlalosa molaetša wo o galefišago bopapa gomme wa iša pele go temana ya masomenne-hlano ge maatla a bopapa a fihla bofelong bja wona bja mafelelo le bjo bo feletšego. Pono yeo e utolotšwego ka 1989 ke pono ya go tsoga ga mafelelo le go wa ga maatla a bopapa mehleng ya bofelo. Pono yeo ke koketšego ya tsebo yeo e tšweletšago gomme ya bonagatša mekgahlelo e mebedi ya barapedi, go ya ka kamogelo goba go gana ga bona tsebo yeo e hwetšwago ditemaneng tšeo.

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?

Menurut pasal yang sama tempat pertambahan pengetahuan dibukakan meterainya pada tahun 1989, “perampok-perampok bangsamu,” yang “meninggikan diri” dan pada akhirnya “jatuh,” adalah lambang yang menegakkan “penglihatan” itu. Dalam pengayakan terakhir, pertanyaan pengujian yang pertama ialah siapa yang diwakili sebagai “perampok-perampok bangsamu,” sebab merekalah lambang nubuatan yang menegakkan “penglihatan” itu. Apakah para perampok itu kuasa kepausan ataukah 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.

Mabuku a Daniele na Tshenolo ke buku e le nngwe, a emetse dipaki tse pedi tsa mola o le mongwe wa boporofeta. Daniele ke qalo, mme Tshenolo ke bofelo, mme hammoho a emetse dipaki tse pedi tsa nnete e utolotsweng nakong ya bofelo ka 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.

Daniel iteneka kiṱuhaṅwa tsha u kunakisa tshe tsha bvelela musi Ndau ya lushaka lwa Yuda i tshi pfulula ndimana dza fuiṋa na dza fuiṋa na ṱhanu nga 1989. Nga tshenetsho tshifhinga ha thoma maitele a u lingedza u itela u vhona na u sumbedza uri ndi vhonnyi vha no ḓo vha “vhotshifhe” vha no ita vhathu vha mulanga, vhane vha vha vha zwigidi zwa ḓana na fuiṋa na fuiṋa zwenezwo maḓuvhani a u fhedzisela. Hosea u dovha a engedza uri avho vha hanedzaho u engedzea ha nḓivho ya maḓuvha a u fhedzisela a vha nga ḓo vha muthihi wa vhotshifhe vha no ita vha zwigidi zwa ḓana na fuiṋa na fuiṋa.

> 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 binasa kerana kekurangan pengetahuan; kerana engkau telah menolak pengetahuan, Aku pun akan menolak engkau, supaya engkau tidak lagi menjadi imam bagi-Ku; oleh sebab engkau telah melupakan hukum Tuhanmu, Aku juga akan melupakan anak-anakmu. 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.

Buku Wahyu menyatakan bahwa pengetahuan yang dimeteraibukakan dan ditolak oleh satu golongan menggenapkan penolakan mereka tepat sebelum masa percobaan berakhir.

> 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.

> Siihen hän sanoo minulle: “Älä sinetöi tämän kirjan profetian sanoja, sillä aika on lähellä. Joka tekee väärin, tehköön yhä väärin; ja joka on saastainen, olkoon yhä saastainen; ja joka on vanhurskas, olkoon yhä vanhurskas; ja joka on pyhä, olkoon yhä pyhä.” Ilmestys 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.

Sejarah orang-orang Miller menggambarkan sejarah seratus empat puluh empat ribu, dan bersama-sama orang-orang Miller serta seratus empat puluh empat ribu melambangkan permulaan dan pengakhiran pekabaran serta pekerjaan ketiga malaikat dalam Wahyu pasal empat belas. Sejarah-sejarah yang sejajar itu menunjukkan peristiwa-peristiwa yang berkaitan dengan penutupan masa percobaan. Pekerjaan dalam kedua sejarah itu telah dilambangkan oleh Elia dan 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.

> “Dengan gementar, William Miller mula menghuraikan kepada orang ramai rahsia-rahsia kerajaan Allah, sambil membawa para pendengarnya menelusuri nubuatan-nubuatan hingga kepada kedatangan Kristus yang kedua kali. Dengan setiap usaha, dia memperoleh kekuatan. Sebagaimana Yohanes Pembaptis mengisytiharkan kedatangan pertama Yesus dan menyediakan jalan bagi kedatangan-Nya, demikian juga William Miller dan mereka yang bergabung dengannya memberitakan kedatangan kedua Anak Allah.” 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.

Molaetsa wa Ba-Millerite o ile wa lemoga “ditiragalo” tse di amanang le go khutla ga nako ya boitshwarelelo, jaaka di ne di emetswe ke Eliya le Johane Mokolobetsi.

> “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.

> “Go ne go tlhokega gore batho ba tsosediwe kotsi e ba leng mo go yone; gore ba rotloediwe go ipaakanyetsa ditiragalo tse di masisi tse di amanang le bokhutlo jwa nako ya tsietso.” 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.”

Mu mwaka wa 1989, hamwe no gusenyuka kw’Ubumwe bw’Abasoviyeti, igice cy’igitabo cya Daniyeli cyerekeye iminsi y’imperuka cyakuweho ikimenyetso, maze hatangira igikorwa cyo kugeragezwa. Ikigeragezo cyari gishingiye ku bushobozi cyangwa ku kudashobora kw’ubwoko bw’Imana gusobanukirwa cyangwa kwanga ukwiyongera k’ubumenyi kugereranywa n’imirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli; imirongo iganisha ku murongo wa mbere w’igice cya cumi na kabiri, ari wo ugaragaza “irangira ry’igihe cy’imbabazi.” Ubutumwa bw’“ibyabaye bifitanye isano n’irangira ry’igihe cy’imbabazi” bwahise bukurwaho ikimenyetso, kandi umurimo w’abari abakandida bo kuba “abatambyi” b’ibihumbi ijana na mirongo ine na bine watangiye. Umurimo wabo wari uwo “gusobanukirwa” no kwamamaza ubutumwa bugereranywa muri uwo murongo. Ubutumwa n’umurimo by’ibihumbi ijana na mirongo ine na bine byari ugushyira ahagaragara ubutumwa bwakuweho ikimenyetso kugira ngo bikangure abantu “kwitegura ibyabaye bikomeye bifitanye isano n’irangira ry’igihe cy’imbabazi.”

> “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.

> “Kilapi, dalam roh dan kuasa Elias serta Yohanes Pembaptis, para utusan yang ditetapkan Allah sedang menarik perhatian suatu dunia yang terikat pada penghakiman kepada peristiwa-peristiwa khidmat yang segera akan terjadi sehubungan dengan saat-saat penutupan masa kasihan dan penampakan Kristus Yesus sebagai Raja atas segala raja dan Tuhan atas segala tuan. Tidak lama lagi setiap orang akan dihakimi menurut perbuatan-perbuatan yang dilakukan di dalam tubuh. Saat penghakiman Allah telah tiba, dan di atas anggota-anggota gereja-Nya di bumi terletak tanggung jawab yang khidmat untuk memberikan amaran kepada mereka yang berdiri seakan-akan di ambang kebinasaan kekal. Kepada setiap manusia di seluruh dunia yang mau memperhatikannya harus dinyatakan dengan jelas prinsip-prinsip yang dipertaruhkan dalam pertentangan besar yang sedang berlangsung itu, prinsip-prinsip yang padanya bergantung nasib seluruh umat manusia.” 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.

Sejarah Yohanes Pembaptis dan Kristus, demikian juga sejarah kaum Millerit, menggambarkan pekabaran dan pekerjaan seratus empat puluh empat ribu. Baik Yohanes maupun Kristus memahami pekabaran mereka sebagai yang melambangkan penutupan masa percobaan.

> 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.

> Tetapi apabila dia melihat banyak orang Farisi dan Saduki datang kepada pembaptisannya, dia berkata kepada mereka, Hai keturunan ular beludak, siapakah yang telah memberi amaran kepada kamu supaya melarikan diri daripada murka yang akan datang? Matius 3:7.

Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, 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 telah mengemukakan kebinasaan Yerusalem—kebinasaan yang sama yang telah diperingatkan Yohanes kepada orang-orang Yahudi yang suka berbantah-bantah itu—sebagai sesuatu yang sedang mendekat. Yesus menggunakan kebinasaan itu sebagai lambang “murka” yang bermula ketika Dia, sebagai Mikhael, bangkit berdiri dalam Daniel pasal dua belas, ayat satu.

> “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 melihat dalam Yerusalem suatu lambang dunia yang telah mengeras dalam ketidakpercayaan dan pemberontakan, dan sedang bergegas menuju pertemuan dengan penghakiman pembalasan Allah. Celaka suatu umat manusia yang telah jatuh, yang menekan jiwa-Nya, memaksa keluar dari bibir-Nya seruan yang amat pahit itu. Ia melihat catatan dosa tergurat dalam kesengsaraan, air mata, dan darah manusia; hati-Nya tergerak oleh belas kasihan yang tak terhingga bagi mereka yang tertimpa kemalangan dan penderitaan di bumi; Ia rindu meringankan mereka semua. Namun bahkan tangan-Nya pun tidak dapat membendung arus malapetaka manusia; hanya sedikit yang mau mencari satu-satunya Sumber pertolongan mereka. Ia rela mencurahkan jiwa-Nya sampai mati, untuk membawa keselamatan dalam jangkauan mereka; tetapi hanya sedikit yang mau datang kepada-Nya supaya mereka memperoleh hidup.”

> “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.

> “Moagung wa legodimo mo dikeleding! Morwa Modimo yo o sa khutleng a tshwenyegile mo moweng, a ikokotlela ka bohutsana jo bogolo! Tiragalo eo e ne ya tlatsa legodimo lotlhe ka kgakgamatso. Tiragalo eo e re senolela boleo jo bo feteletseng jwa boleo; e bontsha kafa go leng tiro e e boima ka teng, le e leng mo go Maatla a a sa khutleng, go boloka ba ba molato mo ditlamoragong tsa go tlola molao wa Modimo. Jesu, a leba kwa tlase go ya kwa kokomaneng ya bofelo, o ne a bona lefatshe le tsentswe mo tsietsing e e tshwanang le e e bakileng tshenyego ya Jerusalema. Boleo jo bogolo jwa Bajuta e ne e le go gana ga bone Keresete; boleo jo bogolo jwa lefatshe la Bokeresete e ne e tla nna go gana ga lone molao wa Modimo, motheo wa puso ya Gagwe mo legodimong le mo lefatsheng. Melao ya ga Jehofa e ne e tla nyadiwa mme e tsewe e se sepe. Dimilione tse di mo bokgobeng jwa boleo, batlhanka ba ga Satane, ba ba laoletsweng go boga loso lwa bobedi, ba ne ba tla gana go reetsa mafoko a boammaaruri mo motlheng wa ketelo ya bone. Bofofu jo bo boitshegang! Tsietsanyo e e gakgamatsang!” 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.

Kemaren peringatan ti John Pembaptis jeung ti Kristus diumumkeun éta téh kemaren peringatan anu sarua, sakumaha ogé kemaren peringatan ti kaum Millerite éta téh pesen anu sarua anu nandakeun kajadian-kajadian nu patali jeung panutupan mangsa kasempetan, anu baris diproklamasikeun ku saratus opat puluh opat rébu. Tilu saksi; John Pembaptis, Kristus, jeung kaum Millerite, méré kasaksian yén pagawéan jeung pesen saratus opat puluh opat rébu téh hiji prosés pangujian hirup-atawa-paéh anu dilaksanakeun ku nambahanana pangaweruh anu dibuka segelna dina taun 1989. Pesen anu dibuka segelna dina waktu éta nyaéta visi poé-panungtung anu kudu kaharti ku jalma-jalma wijaksana lamun maranéhna rék jadi “imam-imam” anu ngawangun saratus opat puluh opat rébu. Lamun para calon éta henteu ngarti kana visi éta, maranéhna diidéntifikasi minangka jalma-jalma jahat, atawa salaku jelema bodo, sarta maranéhna binasa. Maranéhna jeung anak-anakna ditolak saluyu jeung panolakan maranéhna kana visi anu mangrupa nambahanana pangaweruh.

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.

Lefoko la Modimo le supa gore Roma ke maatla a a ikgodisang, a tlatlapa batho ba Modimo, mme morago ga moo a wa a bo a tlhoma ponatshegelo. Potso ya gore a Roma ya Segompieno ke maatla a bopapa kgotsa United States ke teko e e supang gore baemedi bao ke makgarebana a a botlhale kgotsa a a dieleele. Teko eo ke teko ya boporofeti e e ntshitsweng mo bukeng ya Daniele, e morago ga moo e tlhomamisiwang le go fitlhisiwa phethegong mo bukeng ya Tshenolo. Kgang ya Roma ya Segompieno ga se fela kgetho fa gare ga maatla a bopapa kgotsa United States; ke teko ya bofelo ya ba lekgolo le masome a mane le bonê dikete. Ke teko ya boporofeti, mme fa e tlhaloganngwa ka tshiamo e akaretsa kemedi nngwe le nngwe ya tsamaiso ya bofelo ya teko e e tlhagisitsweng mo bosupong jwa boporofeti jo bo itshepisitsweng jwa Modimo.

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.

Tšhupetso ya teko ya mehleng ya Johane Mokolobetsi le ya Kreste e tšwetswe bukeng ya Daniele, jwalokaha le tšhupetso ya teko mehleng ya ba-Millerite e ne e le teng. E le teko ya boporofeta, mokgwa oo ka wona nnete e thehwang ka wona o bohlokwa hakaalo hore bakgethwa bao ba o sebedise ka nepo, jwalokaha ho le bohlokwa feela ho tiisetsa ponong e nepahetseng ya hore Roma ya Mehleng ena ke mang. Hore na ho nahanelwa boitsebiso bo nepahetseng ba Roma ya Mehleng ena, kapa tshebediso ya mokgwa o nepahetseng, dintlha tseo ka bobedi tsa teko di hlophisitswe bukeng ya Daniele. Ho Daniele kgaolo ya pele, Daniele o ile a feta hara tshebetso ya teko ya mehato e meraro, e qalang ka dijo, ebe e latela teko ya ponahalo, mme qetellong e latelwa ke teko e ileng ya phethwa ke Nebukadnesare, letshwao la Bibele la Morena wa Leboya, matla a bopapa a matsatsi a bofelo.

> 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.

> Tentang keempat orang muda ini, Allah mengaruniakan kepada mereka pengetahuan dan kecakapan dalam segala sastra dan hikmat; dan Daniel mempunyai pengertian tentang segala penglihatan dan mimpi. Maka pada akhir masa yang telah ditetapkan raja untuk membawa mereka masuk, kepala sida-sida membawa mereka menghadap Nebukadnezar. Lalu raja bercakap-cakap dengan mereka; dan di antara mereka semua tidak didapati seorang pun seperti Daniel, Hananya, Misael, dan Azarya; sebab itu mereka berdiri di hadapan raja. Dan dalam segala perkara hikmat dan pengertian yang ditanyakan raja kepada mereka, didapatinya mereka sepuluh kali lebih unggul daripada semua ahli ilmu gaib dan ahli nujum yang ada di seluruh kerajaannya. 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.

“Ndziyiselweni wa masiku,” loku hi vuprofeta ku nga masiku yo hetelela loko va dzana na mune wa magidi ya makume mune na mune va ringiwa, Daniyele ni vatirhi lavanharhu vo tshembeka va kumiwe va “tlurisa hi makume ya khume hinkwavo lava endlaka masalamusi ni valoyi va tinyeleti lava a va ri emfun'weni hinkwawo wa mfumo wakwe,” naswona Daniyele a a ri ni “ku twisisa eka swivono hinkwaswo ni milorho.” Daniyele u yimela va dzana na mune wa magidi ya makume mune na mune, lava emasiswini yo hetelela va twisisaka ku andza ka vutivi loku fikeke loko Kriste, tanihi Nghala ya rixaka ra Yuda, a pfuxile xilemo “xexo xa buku ya Daniyele lexi a xi fambelana ni masiku yo hetelela,” hi 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.

Daniel bukan sekadar memahami lebih daripada orang lain mengenai mimpi dan penglihatan; dia memiliki “pengertian dalam segala penglihatan dan mimpi.” Dia melambangkan mereka yang menggunakan metodologi baris demi baris, kerana metodologi itu menghimpunkan “segala penglihatan dan mimpi” menjadi satu mesej yang padu. Mesej yang menghimpunkan segala mimpi dan penglihatan ke dalam satu garis nubuat mengenal pasti “peristiwa-peristiwa yang berkaitan dengan penutupan masa percubaan.” Mesej itu ditegakkan oleh lambang nubuat, iaitu Roma Moden, kuasa yang meninggikan dirinya, merampas milik umat Tuhan, dan akhirnya jatuh.

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.

Matla a ka thewa fela ka go dirisa mokgwa o o nepagetseng. Bontsi jwa ba ba ipolelang gore ba ithuta Baebele ba ganetsa mokgwa wa mola mo godimo ga mola; gape bangwe ba ba ipolelang gore ba o dirisa ba dirisa ka phoso melao e e bopang mokgwa wa mola mo godimo ga mola. Melao eo e ne ya kwalwa la ntlha mo pegong ya botlhe ke ba-Millerite, mme batho ba Modimo ba malatsi a bofelo ba setse ba tlhagisitswe pele gore ba e leng barongwa ba mmatota ba moengele wa boraro ba tla bo ba dirisa melao ya ga William Miller ya phuthololo ya boperofeti.

> “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.

> “Bang ba amehilenggoa mo go boleleng molaetsa wa moengele wa boraro ba phuruphutsa Dikwalo ka mokgwa o o tshwanang le o Rra Miller a neng a o amogetse.” Review and Herald, November 25, 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 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 doh minungna mingthum lairel pa Revelation bri somi biani a hmasa ber ko a entìr anga si, aro unì John the Baptist aro mesokna man∙gimin ong∙a, jean Kristoni bon∙kamgipa ong∙gimin kattani a hmasa ber ong∙achim. Sister White, John the Baptistoni Kristona dakgimin sromsramani cholko, minggittam sa∙greangni sromsramani chol baksa sorokbee melia. John kattako a∙bachengachim, aro chisolo skanggipa salona bang∙ja ong∙on, jensalo Kristo An∙tangni sninggiparangko Caesarea Philippina rimangahaon, unon Jisu, Johni a∙bachenggimin kattani bidingo talatna nanggipa dingtanggrikgimin bakkorangko on∙skaha. John, Kristoko nikahaon, skanggipa bebeni kakketko ma∙sina on∙giminara, Kristoko a∙gilsakni paprangko ra∙galgipa Isolni Mes Bi∙sa ine ma∙siatani ong∙a.

> 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.

> Ntho ezi zinto zenzeka eBethabara, ngaphesheya kweJordani, apho uYohane wayebhaptiza khona. Ngengomso uYohane wabona uYesu esiza kuye, waza wathi, Khangelani iMvana kaThixo, esusa isono sehlabathi. Nguye lo endandithetha ngaye ndathi, Emva kwam kuza indoda ebekwe phambi kwam; kuba wayekho phambi kwam. Yohane 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.

Jadi bermulalah masa ujian selama tiga setengah tahun yang berakhir di salib. Sesudah Yohanes dibunuh tepat sebelum salib, Yesus kemudian mulai menjelaskan pernyataan Yohanes yang pertama itu.

> 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.

> ఇయేసు కైసరయా ఫిలిప్పి సరిహద్దులలోనికి వచ్చినప్పుడు తన శిష్యులను అడిగి, “మనుష్యులు నన్ను, మనుష్యకుమారుని, ఎవనని చెప్పుచున్నారు?” అని అన్నాడు. వారు, “కొందరు నీవు యోహాను బాప్తిస్మమిచ్చువాడవని చెప్పుచున్నారు; మరికొందరు ఏలీయా అని; ఇంకొందరు యిర్మియా, లేక ప్రవక్తలలో ఒక్కడని” అన్నారు. ఆయన వారితో, “అయితే మీరు నన్ను ఎవనని చెప్పుచున్నారు?” అని అడిగాడు. అప్పుడు శీమోను పేతురు ప్రత్యుత్తరమిచ్చి, “నీవే క్రీస్తు, సజీవుడైన దేవుని కుమారుడు” అని అన్నాడు. దానికి ఇయేసు ప్రత్యుత్తరమిచ్చి అతనితో, “శీమోను బర్యోనా, నీవు ధన్యుడు; ఏలయనగా మాంసమును రక్తమును ఇది నీకు బయలుపరచలేదు, పరలోకమందున్న నా తండ్రియే బయలుపరచెను. మరియు నేనును నీతో చెప్పుచున్నాను, నీవు పేతురువు, ఈ బండమీద నేను నా సంఘమును కట్టుదును; పాతాళద్వారములు దానిమీద జయము పొందవు. పరలోక రాజ్యపు తాళంచెవులను నీకు ఇస్తాను; నీవు భూమిమీద కట్టినదంతయు పరలోకమందును కట్టబడియుండును; నీవు భూమిమీద విడిచినదంతయు పరలోకమందును విడువబడియుండును” అని అన్నాడు. అప్పుడు తాను యేసు క్రీస్తు అని ఎవరికిని చెప్పకూడదని తన శిష్యులకు ఆజ్ఞాపించాడు. అప్పటినుండి ఇయేసు యెరూషలేమునకు వెళ్లి పెద్దలు, ప్రధాన యాజకులు, శాస్త్రులు చేత అనేక సంగతులు బాధపడవలెనని, చంపబడవలెనని, మూడవ దినమున లేపబడవలెనని తన శిష్యులకు చూపించుట ప్రారంభించెను. మత్తయి 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 ialah nama bagi Panium pada zaman Kristus, dan Panium dikenal pasti dalam ayat yang menyusuli ayat empat belas Daniel sebelas, di mana para perompak dari bangsamu, yang meninggikan diri mereka sendiri, tetapi tersungkur, diperkenalkan. Pekabaran Yohanes Pembaptis, yang diilhamkan dan sempurna, ialah pekabaran pada permulaan yang melambangkan pekabaran Millerite, yang telah ditegakkan atas kaedah-kaedah Miller. Pekabaran Kristus pada pengakhiran, yang dibangun di atas dan memperluas pekabaran Yohanes, dan itu melambangkan pekabaran pada pengakhiran tiga malaikat, yang didasarkan atas kaedah-kaedah Miller dan perincian-perincian yang ditambahkan kepada pekabaran Miller apabila metodologi baris demi baris tiba pada pengakhiran.

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.

Go tlhaloganya ka phoso seswantšho se se tiišago pono ka seswantšho sa Roma ya Sebjalebjale go swana le bao historing ya Kriste ba ilego ba gana molaetša wa sefapano. Re tsebišwa gore Bajuda bao ba gannego molaetša wa Johane Mokolobetši ba be ba ka se holege ka dithuto tša Jesu, le gore histori ya Bajuda bao ba dirilego yona taba yeo e emela bao ba gannego molaetša wa morongwa wa pele. Bammilerite ba ile ba hlaola “dinokwane tša setšhaba sa gago,” tšeo ka morago ke ilego ka di bitša ka mantšu a rego, “Roma ya Sebjalebjale,” e le maatla a bopapa.

We will continue these considerations in the next article.

Më tej do t’i vazhdojmë këto shqyrtime në artikullin e ardhshëm.

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