In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.
Dina pasal hiji kitab Daniel, Daniel dibawa kana pangbuangan salila tujuh puluh taun sakumaha geus dinubuatkeun ku Yermia, sarta tetep lumangsung nepi ka taun kahiji Kores.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Jeung Daniel tetep nepi ka taun kahiji pamaréntahan raja Koresy. Daniel 1:21.
Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.
Ku kituna, Daniel ngalaman sapanjang sajarah lengkep tujuh puluh taun pangbuangan, nepi ka kaluarna parentah anu ngidinan mulangna Israil baheula pikeun ngawangun deui sarta mulangkeun Yerusalem.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.
Ayeuna dina taun kahiji Koresy raja Pérsia, supaya firman PANGERAN ku sungut Yermia tergenan, PANGERAN ngagerakkeun sumanget Koresy raja Pérsia, nepi ka anjeunna ngaluarkeun hiji piwawar ka sakuliah karajaanana, sarta nuliskeunana ogé, kieu ungelna. Ezra 1:1.
Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.
Ku kituna, Daniel téh lambang tina prosés pangweroan ka saratus opat puluh opat rébu anu dimimitian dina 11 Séptémber 2001, sarta terus lumangsung nepi ka “decree,” anu nandaan panggero pikeun kaluar ti Babul.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Tuluy kuring ngadangu deui hiji sora ti sawarga, pokna, Kaluarlah ti dirina, eh umat Kami, sangkan maraneh ulah milu kana dosa-dosana, jeung sangkan maraneh ulah katarajang ku bala-balana. Sabab dosa-dosana geus ngahontal ka sawarga, sarta Allah geus emut kana kajahatan-kajahatanana. Wahyu 18:4, 5.
The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.
Tujuh puluh taun panawanan téh mangrupa mangsa pangujian jeung panyucian pikeun saratus opat puluh opat rébu. Dina tanggal 11 Séptémber 2001, Woe katilu tina Islam sumping. Ieu ngan dipikawanoh ku jalma-jalma anu narima bebeneran dasar Adventisme. Woe kahiji jeung Woe kadua duanana leres-leres geus diidéntifikasi minangka Islam ku para panaratas. Boh dina bagan panaratas 1843 boh dina bagan panaratas 1850, anu disatujuan ku Ellen White, sarta anu diidéntifikasi minangka panggenapan tina Habakuk pasal dua, Islam diidéntifikasi minangka Tarompét kalima jeung kagenep. Tilu Tarompét panungtung téh mangrupa Tarompét Woe.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Tuluy kuring nenjo, sarta ngadéngé hiji malaikat hiber ngalanglang tengah langit, nyarios kalayan sora tarik, “Cilaka, cilaka, cilaka, ka nu maratuh di bumi ku sabab sora-sora tarompét séjén ti tilu malaikat, anu can kénéh niup!” Wahyu 8:13.
If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.
Lamun aya tilu Tarompét Cilaka, jeung Tarompét Cilaka kahiji jeung kadua téh Islam, mangka kacida basajanna pikeun ngakuan yén Tarompét Cilaka katilu ogé Islam. Salah sahiji unsur dina lambang Islam salaku Tarompét Cilaka nyaéta ayana pangwatesan kana éta, tuluy engké nalika éta dileupaskeun. Sister White ngaidentifikasi opat angin dina Wahyu tujuh minangka “kuda ambek,” anu narékahan pikeun “ngabébaskeun diri” sarta “mawa pati jeung karuksakan” dina lalampahanana.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaikat keur nyepengan opat angin, anu dilambangkeun minangka kuda ngamuk nu rék ngabelesat leupas sarta ngagaprak ka sakuliah beungeut bumi, mawa karuksakan jeung pati dina jalurna.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Naha urang rek sare dina tungtung pisan wates dunya anu langgeng? Naha urang rek jadi tumpul, tiis, jeung paéh? Aduh, muga-muga di jamaah-jamaah urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, supaya maranéhna nangtung dina suku sorangan jeung hirup. Urang perlu ningali yén jalanna heureut, jeung panto gerbangna seseg. Tapi waktu urang ngaliwatan panto gerbang anu seseg éta, kalembaranana euweuh watesna.” Manuscript Releases, volume 20, 217.
The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.
Opat malaikat anu nahan opat angin téh keur nahan “kuda murka” dina nubuat Alkitab anu ngabalukarkeun pati jeung karuksakan. Dina Wahyu pasal salapan, tempat Tarompet Cilaka kahiji jeung kadua diidéntifikasi, aya hiji raja anu diidéntifikasi. Anjeunna diidéntifikasi dina Wahyu “salapan-sabelas”.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.
Jeung maranéhna miboga saurang raja anu maréntah maranéhna, nya éta malaikat jurang anu teu aya dasarna, anu ngaranna dina basa Ibrani téh Abaddon, ari dina basa Yunani ngaranna Apollyon, sabab anjeunna maréntah maranéhna. Wahyu 9:11.
The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.
Ngaran, ku kituna watak raja Islam, nyaéta Abaddon dina basa Ibrani jeung Apollyon dina basa Yunani. Boh dina Perjangjian Heubeul boh dina Perjangjian Anyar, anu diwakilan ku basa Ibrani jeung basa Yunani, watak Islam kapanggih dina harti dua ngaran éta. Dina duanana kecap, hartina nyaéta “maot jeung karuksakan.” Sister White nyebutkeun yén “kuda ambek” anu keur ditahan ku opat malaikat bari saratus opat puluh opat rébu keur disegel téh keur narékahan pikeun leupas sarta mawa “maot jeung karuksakan” dina jalanna.
The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.
Rujukan anu kahiji dina Kitab Suci ngeunaan Islam nyaéta Ismail, bapa maranéhanana anu ngagem agama Islam. Dina rujukan anu kahiji éta anjeunna dipidangkeun minangka jalma liar, sarta kecap anu ditarjamahkeun jadi “liar” hartina “kalde Arab liar”. Rujukan nubuat anu kahiji ngeunaan Islam nyaéta lambang kulawarga kuda, sarta kuda mangrupa cara para panaratas ngagambarkeun Islam tina Balahi anu kahiji jeung anu kadua dina dua bagan suci. Opat angin dina Wahyu pasal tujuh dicepeng sangkan henteu leupas, atawa “ditahan”, nepi ka Allah mareuman umat-Na. Prosés pemeteraian saratus opat puluh opat rébu ogé mangrupa prosés pangbuktian jeung prosés panyucian.
All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.
Sakabéh gambaran nubuat ieu digambarkeun ku pangasingan Daniel salila tujuh puluh taun, dimimitian ku Yoyakim, lambang pangkuatan pesen kahiji, nepi ka “dekrit” anu ngagero lalaki jeung awéwé kaluar ti Babul. Pangwatesan lajeng pelepasan Islam téh mangrupa ciri kenabian tina Islam salaku hiji lambang dina nubuat Alkitab.
When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.
Nalika maranéhna disebut “opat angin”, maranéhna ditahan bari para abdi Allah keur diméteraian. Dina awal Balai nu kadua, dina nubuat waktu salila tilu ratus salapan puluh hiji taun jeung lima belas poé anu kacumponan dina 11 Agustus 1840, opat malaikat, anu ngagambarkeun Islam tina Balai nu kadua, “dileupaskeun.” Dina ahir éta nubuat, maranéhna “ditahan”.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Ngadawuh ka malaikat kagenep anu nyekel tarompet, “Leupaskeun opat malaikat anu kabeungkeut di walungan gedé Eprat.” Jeung opat malaikat éta dileupaskeun, anu geus dipiara pikeun sajam, sapoé, sabulan, jeung sataun, pikeun maehan sapertilu umat manusa. Wahyu 9:14, 15.
On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.
Dina tanggal 11 Séptémber 2001, amanat kahiji dina sajarah saratus opat puluh opat rébu dipaparin kakawasaan, nalika Islam tina Balai katilu “dileupaskeun.” Tapi éta geuwat “ditahan”. Sister White nerangkeun naha ieu kajadian, tapi heula urang kudu émut yén tujuan Islam dina rujukan Alkitabiahna anu kahiji nya éta pikeun ngamurkaan bangsa-bangsa, sabab leungeun Ismael bakal ngalawan unggal jalma, sarta leungeun unggal jalma bakal ngalawan Islam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Jeung malaikat PANGERAN nimbalan ka manehna, “Tingal, maneh keur kakandungan, sarta bakal ngalahirkeun saurang putra, jeung maneh kudu mere ngaran anjeunna Ismael; sabab PANGERAN parantos ngadangu kasangsaraan maneh. Jeung anjeunna bakal jadi jalma liar; leungeunna bakal ngalawan unggal jalma, sarta leungeun unggal jalma ngalawan anjeunna; jeung anjeunna bakal cicing di hareupeun sakumna dulur-dulurna.” Kajadian 16:11, 12.
The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.
Maksud Islam dina nubuat Alkitab nyaéta pikeun ngahijikeun sakumna bangsa ngalawan Islam, saméméh Perserikatan Bangsa-Bangsa ngarahkeun amarah maranéhna ka jalma-jalma anu ngajaga Sabat. Dina tanggal 11 Séptémber 2001, unggal jalma anu ngartos 9/11 minangka nandaan mimiti pangulangan runtuyan kajadian-kajadian Millerite parantos janten saperti “Daniel” nalika anjeunna dibawa ka Babul salila tujuh puluh taun. Yoyakim nandakeun mimiti prosés pangujian éta, sarta Islam tina Woe katilu harita dileupaskeun, tapi langsung ditahan, sangkan Allah tiasa ngameterai umat-Na.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Panempo ieu dipasihkeun dina taun 1847 nalika dulur-dulur Advent anu ngalaksanakeun Sabat téh kakara saeutik pisan, jeung ti antara maranéhna ogé ngan saeutik anu nganggap yén pangingetna cukup penting pikeun narik hiji garis pamisah antara umat Allah jeung jalma-jalma anu teu percaya. Ayeuna, kagenepan panempo éta mimiti katingali. ‘Mimitina tina mangsa kasusah’ anu disebatkeun di dieu, henteu nujul kana waktu nalika bala-bala éta mimiti dicurahkeun, tapi kana hiji mangsa pondok saméméh éta dicurahkeun, nalika Kristus aya di tempat suci. Dina waktu éta, nalika karya kasalametan keur nutup, kasusah bakal datang ka bumi, jeung bangsa-bangsa bakal ambek, tapi tetep dikekang sangkan teu nyegah karya malaikat katilu. Dina waktu éta ‘hujan panungtungan,’ atawa kasugemaan ti payuneun Gusti, bakal datang pikeun masihan kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun jalma-jalma suci supaya sanggup nangtung dina mangsa nalika tujuh bala panungtungan bakal dicurahkeun.” Early Writings, 85.
Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”
Tujuh puluh taun Daniel dimimitian dina tanggal 11 Séptémber 2001 nalika Islam dileupaskeun sarta ngambekkeun bangsa-bangsa ku cara ngadadak jeung teu disangka-sangka nyerang sato galak bumi dina Wahyu pasal tilu welas. Saterusna Islam ditahan, supaya pagawean malaikat katilu tiasa diréngsékeun. Pagawean malaikat katilu nyaéta panyegelan umat Allah, sarta nalika pagawean éta dimimitian dina tanggal 11 Séptémber 2001, Hujan Ahir mimiti “ngaririncik”. Daniel pasal hiji ngagambarkeun prosés pangujian ka saratus opat puluh opat rébu, dimimitian dina tanggal 11 Séptémber 2001, sarta neraskeun nepi ka “sora” kadua dina Wahyu dalapan welas nyaur domba-domba Allah anu séjén kaluar ti Babul. Ku kituna Daniel ngalambangkeun hiji umat anu ayeuna keur aya dina pangawulaan rohani, nepi ka kacindekan pisan tina prosés pangujian. Kacindekan tina mangsa pangujian dina Daniel pasal hiji ditandaan minangka “ahir poé-poé.”
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 enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Ayeuna, dina ahir mangsa anu geus dipasihkeun ku raja pikeun maranéhna dibawa ka payuneuna, kapala para sida-sida mawa maranéhna ka hareupeun Nebukadnesar. Tuluy raja nyarita jeung maranéhna; sarta di antara maranéhna kabéh teu kapanggih hiji ogé anu sarua jeung Daniel, Hananya, Misail, jeung Azarya; ku sabab kitu maranéhna nangtung di payuneun raja. Jeung dina sagala perkara hikmah jeung pangarti anu dipaluruh ku raja ti maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih unggul batan sakabéh tukang sihir jeung ahli nujum anu aya di sakuliah karajaanna. Daniel 1:18–20.
The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.
Tés katilu, anu ngawakilan hiji ujian lakmus nubuat pikeun Daniel jeung tilu jalma anu pinuji, nya éta waktu maranéhna dihakiman ku Nebukadnésar, sarta kapanggih “sapuluh kali leuwih hadé ti sakabéh ahli sihir jeung ahli nujum anu aya di sakuliah karajaanana.” Tés katilu dilambangkeun ku pangadilan, sarta pangadilan éta kajadian dina “ahir poé-poé.” Dina kitab Daniel, “ahir poé-poé” téh mangrupa tempat Daniel nangtung dina bagianna.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Loba anu baris disucikeun, dijieun bodas, sarta diuji; ari anu jahat mah bakal terus ngalakonan kajahatan; jeung moal aya sahiji ogé ti anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos…. Bagja jalma anu ngadagoan, sarta nepi ka sarébu tilu ratus tilu puluh lima poé. Tapi maneh (Daniel), prak geura neruskeun jalan maneh nepi ka ahir datang: sabab maneh bakal reureuh, sarta nangtung dina bagian warisan maneh dina ahir mangsa poé-poé éta.’”
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
“Waktuna geus datang pikeun Daniel nangtung dina bagianna. Waktuna geus datang supaya caang anu dipaparinkeun ka anjeunna sumebar ka sakuliah dunya saperti can kungsi saméméhna. Lamun jalma-jalma anu pikeun maranéhna Gusti geus ngalakukeun kacida lobana baris leumpang dina éta caang, pangaweruh maranéhna ngeunaan Kristus jeung nubuat-nubuat anu patali jeung Anjeunna bakal kacida nambahanana nalika maranéhna ngadeukeutan ka panutupan sajarah bumi ieu.” The Seventh-day Adventist Bible Commentary, jilid 4, 1174.
Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”
Sadérék White ngaidentifikasi “ahir poé-poé” dina patalina jeung prosés panyucian dina ayat sapuluh tina Daniel pasal dua welas. Anjeunna remen ngagunakeun ayat sapuluh, bareng jeung “ahir poé-poé” dina ayat tilu welas.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Loba bakal dipupurih, dijadikeun bodas, sarta diuji; ari jalma-jalma jahat mah bakal terus ngalakukeun kajahatan: jeung moal aya sahiji ogé ti antara jalma-jalma jahat anu ngarti; tapi jalma-jalma wijaksana bakal ngarti…. Bagja jalma anu ngadagoan, sarta nepi ka sarébu tilu ratus tilu puluh lima poe. Tapi maneh (Daniel), teraskeun jalan maneh nepi ka ahirna datang: sabab maneh bakal ngaso, sarta nangtung dina bagian warisan maneh dina ahir poe-poe éta.’”
“Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’
“Daniél ayeuna keur nangtung dina bagianna, sarta urang kudu méré anjeunna tempat pikeun nyarita ka umat. Pesen urang kudu maju ka hareup saperti lampu anu hurung. ‘Dina waktu éta Mikaél bakal nangtung, pangeran agung anu nangtung pikeun anak-anak bangsamu; sarta bakal aya mangsa kasusah, anu can kungsi aya saprak aya hiji bangsa nepi ka waktu éta kénéh; sarta dina waktu éta bangsamu bakal disalametkeun, unggal jalma anu kapanggih ditulis dina éta kitab. Jeung loba ti antara maranéhna anu saré dina lebu bumi bakal hudang, sawatara kana hirup langgeng, jeung sawatara kana éra jeung hina langgeng. Jeung jalma-jalma anu wijaksana bakal caang saperti kacaangan cakrawala; sarta anu mingpin loba jalma kana kabeneran bakal saperti béntang salalanggengna sareng salamina.’
“These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.
“Eta kecap-kecap nembongkeun pagawean anu kudu urang lakukeun dina poé-poé panungtungan ieu. Urang can satengah hudang. Urang teu miboga kakawasaan anu diperlukeun pisan pikeun ngalaksanakeun pagawean anu kudu dipigawé. Urang kudu asup kana kahirupan, asup kana kasatunggalan. Ayeuna, dina waktos ieu pisan, urang kudu nangtung dina kaayaan anu ngajadikeun tobat jeung panghampura minangka ciri anu pangmencrangna tina pagawean urang. Teu meunang aya paséa. Geus kasép pikeun milu jeung Iblis dina pagaweanana ngabutakeun panon. Geus kasép pikeun merhatikeun roh-roh anu nyasabkeun jeung ajaran setan-setan.”
“I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.
“Kuring diparéntahkeun pikeun nyarios yén nalika Roh Suci maparin létah jeung pangucapan, urang bakal ningali hiji pagawean dilaksanakeun sarupa jeung anu dilaksanakeun dina poé Pentakosta. Wawakil-wawakil Kristus bakal digawe kalawan wijaksana. Moal kapanggih saurang di dieu jeung saurang deui di ditu anu narékahan pikeun ngaruntuhkeun jeung ngancurkeun.
“‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.
“‘Saméméh putusan éta kaluar, saméméh poé éta kaliwat saperti sekam, saméméh amarah Gusti anu ngagedur narajang ka maranéh, saméméh poé amarah Gusti datang ka maranéh, paluruh Gusti, hééh sakabéh anu leuleus hate di bumi, anu geus ngalampahkeun pangadilan-Na; paluruh kabeneran, paluruh kalemesan: meureun maranéh bakal disumputkeun dina poé amarah Gusti.’” Australian Union Conference Record, March 11, 1907.
The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.
Panyegelan ka saratus opat puluh opat rebu anu dilambangkeun ku tujuh puluh taun panangkepan Daniél di Babul, dilambangkeun dina Daniél pasal dua welas, ayat sapuluh. Ayat éta ngandung ciri has “kaleresan,” sabab éta ngaidéntifikasi tilu léngkah anu jadi sipat tina kecap Ibrani “kaleresan.” Loba anu bakal dimurnikeun, dijadikeun bodas, tuluy diuji. Daniél jeung tilu jalma anu mulya éta dimurnikeun ku sieun ka Allah dina pasal kahiji, sabab maranéhna netepkeun henteu dahar kadaharan Babul. Sanggeus éta maranéhna némbongkeun raray anu dijadikeun leuwih saé jeung leuwih gendut tibatan jalma-jalma anu dahar kadaharan Babul. Raray maranéhna éta nyaéta kabeneran Kristus, anu mangrupa pakean bodas. Tuluy maranéhna diuji nalika maranéhna asup kana pangadilan Nebukadnésar, dina ahir poé-poé éta.
At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”
Dina “ahir poé-poé,” nalika Daniel nangtung “dina bagianna,” “pangaweruh ngeunaan Kristus jeung nubuat-nubuat anu patali jeung Mantenna bakal kacida nambahanana” pikeun umat Allah. Nebukadnesar nyatet yén dina “sagala perkara hikmah jeung pangarti,” Daniel jeung tilu jalma utama éta “kapanggih” “sapuluh kali leuwih hadé batan sakabéh tukang sihir jeung ahli nujum anu aya di sakuliah karajaanna.”
Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”
Bab hiji dina kitab Daniel ngagambarkeun pangalaman saratus opat puluh opat rébu, anu ngalangkungan hiji prosés pangujian tilu léngkah. Ngeunaan prosés éta, Sadérék White nyarios, “Kecap-kecap ieu nembongkeun padamelan anu kudu urang lakukeun dina poé-poé panungtungan ieu. Urang can satengah hudang. Urang teu miboga kakuatan anu ésénsial pikeun ngalaksanakeun padamelan anu kudu dipigawé. Urang kudu asup kana hirup, asup kana kasatuan. Ayeuna, dina waktos ieu pisan, urang kudu nangtung dina kaayaan anu ngajadikeun tobat jeung panghampura minangka ciri anu paling mencorong tina padamelan urang. Ulah aya paséa.”
The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.
Prosés pangujian anu nuntun ka “ahir poé-poé,” nuntun kana hudangna deui dua saksi dina Wahyu pasal sabelas. Pagawéan anu kudu urang lakukeun ayeuna nyaéta narima pesen 11 Séptémber 2001 sarta hudang, sakumaha dilambangkeun ku tulang-tulang garing anu paéh. “Urang kudu hirup deui, asup kana kasatunggalan.” Lamun urang ngalakukeun ieu, ciri-ciri anu pangnonjolna tina pagawéan urang nyaéta “tobat jeung panghampura.” Ciri anu pangnonjolna tina pagawéan urang dilambangkeun ku Daniél dina pasal salapan, nalika anjeunna neneda doa Imamat dua puluh genep, nyuhunkeun panghampura pikeun dosa-dosana sorangan, jeung dosa-dosa para karuhunna, bari ogé ngaku yén anjeunna geus lumampah sabalikna ti Allah ti saprak kuciwa anu nandaan awal mangsa ngadagoan dina 18 Juli 2020. Anjeunna ogé kudu ngaku yén Allah geus lumampah sabalikna ka anjeunna salila mangsa anu sarua. Daniél ngawakilan jalma-jalma anu geus ngaliwatan hiji pangawanan salila “tujuh puluh taun”, ti saprak 18 Juli 2020.
The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.
Tujuh puluh taun teh mangrupakeun lambang tina “tujuh kali” dina Imamat dua puluh genep. Kitab Babad maparin terang ka urang yen tujuh puluh taun teh mangrupa mangsa tanah bakal “ngararasakeun” poe-poe Sabat anu teu diidinan pikeun dirarasakeun ku dirina lantaran pemberontakan Israil baheula ngalawan perjangjian dina Imamat dua puluh lima.
To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.
Pikeun ngalaksanakeun firman Pangeran ku sungut Yermia, nepi ka tanah éta ngarasakeun poe‑poe Sabatna; sabab salila éta tetep taringgal sarta suwung, éta ngajaga Sabat, pikeun ngalaksanakeun tujuh puluh taun. 2 Tawarikh 36:21.
As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.
Salaku lambang tina “padang gurun” nubuat, “tilu satengah poé” nalika dua saksi dina Wahyu sabelas paéh ngagoler di jalan sanggeus 18 Juli 2020 mangrupakeun lambang tina “tujuh puluh taun”, sarta ogé lambang tina “tujuh mangsa”. Dina “ahir poé-poé,” éta mangrupakeun lambang tina ahir poé-poé nubuat anu geus disegel dina kitab Daniel.
In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.
Dina taun 1798, kitab Daniel dibuka segelna, sarta Daniel nangtung dina bagianna, siap pikeun ngalaksanakeun maksudna.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Lamun Allah maparin hiji pancén husus ka saurang manusa pikeun dipigawé, manéhna kudu nangtung dina bagianna jeung tempatna sakumaha Daniel, siap ngawaler panggero Allah, siap ngalaksanakeun maksud-Na.” Manuscript Releases, volume 6, 108.
On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.
Dina tanggal 22 Oktober 1844, dina minuhan Daniel pasal dalapan, ayat opat welas, kitab Daniel sakali deui nangtung dina bagéanna. Taun 1798 jeung 1844 téh mangrupa panutup tina amarah nu kahiji jeung nu kadua, ku sabab éta nandaan ahirna “tujuh kali.” “Ahirna poé-poé” dina kitab Daniel téh lambang panutupna hiji panawanan anu digambarkeun ku “tujuh kali.” Dina Daniel pasal opat, Nebukadnesar hirup siga sato salila “tujuh kali” kaliwat ka anjeunna. Dina “ahirna poé-poé,” karajaanna jeung akalna dipulihkeun deui ka anjeunna.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.
Jeung dina ahir poé-poé éta, sim kuring Nebukadnesar ngangkat panon ka sawarga, sarta pangarti sim kuring mulang deui ka diri sim kuring, tuluy sim kuring muji Nu Maha Agung, sarta muja jeung ngamulyakeun Anjeunna anu hirup salalanggengna, anu kakawasaan-Na teh kakawasaan anu langgeng, jeung karajaan-Na ti turun-temurun: Jeung sakabeh pangeusi bumi dianggap teu aya nanaonna; sarta Anjeunna ngalakukeun nurutkeun kahayang-Na dina pasukan sawarga, jeung di antara pangeusi bumi: jeung teu aya saurang ogé anu bisa nahan panangan-Na, atawa nyarita ka Anjeunna, “Naon anu dipigawé ku Anjeun?” Dina waktu anu sarua akal budi sim kuring mulang deui ka sim kuring; sarta pikeun kamulyaan karajaan sim kuring, kahormatan jeung kasundaan sim kuring mulang deui ka sim kuring; sarta para panaséhat jeung para pangagung sim kuring neangan sim kuring; sarta sim kuring diteguhkeun dina karajaan sim kuring, jeung kaagungan anu leuwih mulya ditambihkeun ka sim kuring. Daniel 4:34–36.
The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.
Ahirna waktu nyegelan saratus opat puluh opat rébu digambarkeun minangka “ahir poé-poé,” ku sabab éta ngawakilan kacindekan simbolis tina “tujuh puluh taun” jeung ogé tina “tujuh kali.” Dina waktu éta, “tobat jeung pangampura” bakal jadi ciri-ciri anu ngawakilan pagawéan jalma-jalma anu saméméhna paéh di jalan anu ngaliwatan lebak tulang-tulang garing anu paéh.
The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.
Ciri anu katénjo tina pagawéan tobatna saratus opat puluh opat rébu digambarkeun dina Yehezkiel bab salapan minangka “ngahéab jeung ceurik.” Lamun umat Allah ngaku jeung miceun dosa-dosa pribadina, lamun maranéhna ngaku yén maranéhna geus ngulang dosa-dosa anu sarua saperti dosa karuhunna, lamun maranéhna nyingkirkeun kasombongan pamadeganana sarta ngaku yén maranéhna geus leumpang sabalikna ti Allah, sarta yén Anjeunna ogé geus leumpang sabalikna ti maranéhna ti saprak mangsa panundaan téh datang dina 18 Juli 2020, harita maranéhna bakal kapanggih miboga kakuatan nubuat “sapuluh kali” leuwih gedé batan sakabéh jalma séjén anu ngaku wijaksana di karajaan éta.
The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.
Prosés pamaséan dimimitian ku dileupaskeunana tuluy ku ditahanna Islam. Éta prosés réngsé sakumaha mimiti na, nalika Islam sakali deui dileupaskeun. Islam dileupaskeun dina ahir poé-poé mangsa pamaséan, anu pikeun Daniel nyaéta parentah Kores anu ngagero jalma-jalma kaluar ti Babul. Di dinya, dina ahir poé-poé panyucian, dina pangadilan “parentah” hukum Minggu di Amérika Sarikat, jalma-jalma satia bakal kapanggih miboga kakuatan nubuat “sapuluh kali leuwih”.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Maraneh keur ngajauh-jauhkeun teuing hal datangna Gusti. Kuring ningali yén hujan ahir téh baris datang sakumaha [sakaladakna saperti] ceurik tengah wengi, sarta kalayan kakuatan sapuluh kali lipet.” Spalding and Magan, 5.
We will begin the consideration of Daniel chapter two in the next article.
Dina tulisan salajengna, urang baris ngawitan ngulik pasal dua dina kitab Daniel.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Ieu teh patingger tengah peuting, anu kudu mere kakawasaan ka amanat malaikat anu kadua. Malaikat-malaikat diutus ti sawarga pikeun ngahudangkeun para wali anu keur pepegatan haté sarta nyiapkeun maranéhna pikeun pagawean agung anu aya di hareupeun maranéhna. Jalma-jalma anu pangpinterna lain anu pangheulana narima ieu amanat. Malaikat-malaikat diutus ka jalma-jalma anu handap asor tur satia, sarta ngagerakkeun maranéhna supaya ngangkat patingger, ‘Tenjo, Manten Lalakina sumping; geura kalaluar pikeun mapag Anjeunna!’ Maranéhna anu dipercayakeun kana patingger éta gancang-gancang, sarta dina kakawasaan Roh Suci ngagemakeun amanat éta, sarta ngahudangkeun dulur-dulur maranéhna anu keur pepegatan haté. Ieu pagawean henteu nangtung dina hikmat jeung pangaweruh manusa, tapi dina kakawasaan Allah, sarta para wali-Na anu ngadéngé patingger éta teu bisa nolakna. Anu pangrohanina narima ieu amanat pangheulana, sarta maranéhna anu baheulana mingpin dina pagawean téh pangtukangna narima sarta mantuan ngagedékeun patingger, ‘Tenjo, Manten Lalakina sumping; geura kalaluar pikeun mapag Anjeunna!’” Early Writings, 238.