When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Nalika cahaya Daniel pasal sabelas, ayat opat puluh nepi ka opat puluh lima dibuka segelna dina waktu panungtungan dina taun 1989, musuh-musuh bebeneran nyayagikeun hiji panolakan anu ngidinan Allah ngungkabkeun bebeneran-bebeneran pikeun membela premis-premis dasar tina petikan dina kitab Daniel anu satuluyna jadi jejer jeung puseur serangan Iblis. Paséa ngeunaan bebeneran jeung kasalahan dina sajarah éta dipaké ku Roh Suci pikeun ngaidéntifikasi aturan-aturan nubuat nu bakal leuwih nambahan pangaweruh anu geus dibuka segelna sarta satuluyna bakal nguji generasi panungtungan dina sajarah bumi. Urang geus keur mertimbangkeun “aplikasi rangkep tilu tina nubuat,” sarta ngaidéntifikasi aplikasi-aplikasi éta minangka hiji aturan utama anu diungkabkeun tina prosés panolakan anu dipidangkeun ku Iblis salila mangsa-mangsa katukang éta. Ku Sister White, prosés paséa éta diidéntifikasi minangka “goncangan.”

“I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

“Kuring dituduhkeun kana pangersa Allah di antara umat-Na, sarta dipintonkeun yén unggal cocobaan ku prosés nyaring jeung ngamurnikeun anu tumiba ka jalma-jalma anu ngaku dirina urang Kristen ngabuktikeun yén sabagian téh ngan ukur ampas. Emas murni henteu salawasna katingali. Dina unggal krisis kaagamaan, aya anu ragrag dina panggodaan. Guncangan ti Allah ngabelesatkeun jalma réa kawas daun garing. Kasuksesan ngalobaan sakumpulan jalma anu ngan ukur ngaku-ngaku. Kasusah nyapukeun maranéhna kaluar tina gareja. Sabagé hiji golongan, sumanget maranéhna henteu pageuh jeung satia ka Allah. Maranéhna kaluar ti antara urang sabab maranéhna lain kaasup urang; sabab nalika kasangsaraan atawa panganiayaan timbul ku lantaran firman, loba anu tigenclang.” Testimonies, jilid 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Guncangan” téh dihasilkeun nalika bebeneran dibuka segelna ku Singa ti kaom Yuda sarta sanggeus éta diwanohkeun.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

“Kuring nanya harti tina oyagna anu ku kuring geus katénjo, sarta dipintonkeun ka kuring yén éta bakal disababkeun ku kasaksian anu terus terang anu dipanggero kaluar ku piwuruk ti Saksi Anu Sajati ka urang Laodikea. Ieu bakal mangaruhan kana hate jalma anu narimana, sarta bakal nungtun anjeunna pikeun ngangkat luhur standar jeung nyemburkeun bebeneran anu terus terang. Sabagian jalma moal sanggup nanggung kasaksian anu terus terang ieu. Maranéhna bakal ngalawan éta, sarta ieu lah anu bakal nimbulkeun hiji oyagna di antara umat Allah.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Asupna “bebeneran” salawasna nimbulkeun hiji oyag, sarta bebeneran anu dibuka segelna dina taun 1989, ngalakukeun hal éta pisan. Salah sahiji mangpaat tina panolakan anu diarahkeun ngalawan bebeneran éta nyaéta mekarkeunana sakumpulan aturan pikeun netepkeun nambahanana pangaweruh sapanjang taun-taun anu nuturkeun 1989. Mekarkeunana aturan-aturan éta sajajar jeung mekarkeunana sakumpulan aturan dina mangsa kaum Millerite. Sakabéh panerapan rangkep tilu tina nubuat Kitab Suci nyumbang kana kajelasan kajadian-kajadian dina poé-poé panungtungan.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Pamakéan tilu rupa ngeunaan Roma jeung Babul netepkeun hubungan antara éta awéwé jeung éta sato galak anu ditumpakan ku anjeunna sarta anu diparéntah ku anjeunna salila sajarah krisis hukum Minggu, anu ogé mangrupa sajarah pangadilan éksékutif Allah ka palacuran Babul.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Panerapan rangkep tilu tina “utusan anu nyiapkeun jalan pikeun Utusan Perjangjian,” kitu deui tina “Elia,” ngaidéntifikasi pagawéanana, jeung talatahna dina dua période anu ngagambarkeun panutupan mangsa kasempetan rahmat dina poé-poé panungtungan. Période kahiji dimimitian ku sora kahiji dina Wahyu pasal dalapan welas, anu ngalambangkeun mimiti pangadilan panalungtikan ka nu hirup pikeun Adventisme Laodikia, sarta période panungtungan dimimitian ku sora kadua dina Wahyu pasal dalapan welas, anu ngalambangkeun pangadilan eksekutif ka palacuran Babul.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Palarapan tilu rupa ngeunaan Roma jeung Babul ngawakilan sajarah lahiriah umat Allah dina poé-poé panungtungan, sedengkeun palarapan tilu rupa ngeunaan Élia jeung utusan anu nyadiakeun jalan ngawakilan sajarah batiniah umat Allah dina poé-poé panungtungan. Palarapan tilu rupa tina tilu Pati Baga ngécéskeun amanat anu ngalangkung dina duanana mangsa, anu babarengan ngawakilan mangsa panutup pangadilan, anu dimimitian ku kulawarga Allah, tuluy satuluyna ka jalma-jalma anu aya di luar kulawarga Allah. Tilu Pati Baga nandakeun yén Islam téh amanat hujan panungtungan, sarta ogé pakakas pangadilan anu dipaké ku Allah pikeun jalma-jalma anu maksa ibadah ka panonpoé ka sakumna umat manusa. Panutupan pangadilan ngawakilan “poé-poé pamales kanyeri Allah,” boh ka garéja-Na anu murtad boh ka jalma-jalma jahat anu aya di luar garéja-Na.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Nalika Isa mimiti ngamimitian palayanan-Na di garéja di Nasaret, Anjeunna ngagunakeun Yesaya pasal genep puluh hiji pikeun netepkeun palayanan, pesen, jeung padamelan-Na, anu ngawengku pangidéntifikasian waktu pamales kanyeri Allah. Palayanan, pesen, jeung padamelan-Na éta ngalambangkeun heula palayanan, pesen, jeung padamelan saratus opat puluh opat rébu, sabab sacara nubuat maranéhna nuturkeun Anak Domba ka mana baé Anjeunna angkat.

The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

Roh Pangéran ALLAH aya kana Kami; ku sabab PANGERAN parantos ngurapan Kami pikeun ngawartakeun béja hadé ka anu lemah lembut; Anjeunna parantos ngutus Kami pikeun ngabebenah anu patah hate, pikeun ngembarkeun kamerdékaan ka nu katangkep, jeung kabukana panjara ka maranéhna anu kagari; Pikeun ngembarkeun taun anu katarima ku PANGERAN, jeung poé pamales kanyeri ti Allah urang; pikeun ngalipur sakumna anu keur milu prihatin; Pikeun netepkeun ka maranéhna anu milu prihatin di Sion, pikeun mikeun ka maranéhna kaéndahan pikeun gaganti lebu, minyak kabungahan pikeun gaganti kasedihan, papakéan pujian pikeun gaganti sumanget anu beurat; supaya maranéhna bisa disebut tangkal-tangkal kabeneran, tanduran PANGERAN, supaya Anjeunna dimulyakeun. Jeung maranéhna bakal ngawangun deui ruruntuhan baheula, maranéhna bakal ngadegkeun deui karuksakan anu kapungkur, jeung maranéhna bakal ngomean kota-kota anu ruruntuh, karuksakan ti loba turunan. Jeung urang asing bakal nangtung sarta ngurus ingon-ingon maranéh, jeung anak-anak jalma asing bakal jadi tukang ngabajak sawah maranéh jeung tukang ngurus kebon anggur maranéh. Tapi maranéh bakal dingaranan Imam-imam PANGERAN: jalma-jalma bakal nyebut maranéh Palayan-palayan Allah urang: maranéh bakal ngadahar kakayaan bangsa-bangsa séjén, jeung dina kamulyaan maranéhna maranéh bakal ngagungkeun diri. Yesaya 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Isa dibabarkeun ku pangurapan dina waktos Anjeunna dibaptis, sarta titinggal jalan éta ngagambarkeun tanggal 11 Séptémber 2001 nalika pangurapan Roh Suci mimiti turun ka jalma-jalma anu ngakuan yén curahan hujan panungtungan dina poé-poé panungtungan geus dilambangkeun ku sajarah kaum Millerite, anu mangrupa ruruntuhan-ruruntuhan baheula anu bakal diwangun deui ku saratus opat puluh opat rébu, sanggeus maranéhna mulang kana jalan-jalan heubeul Yeremia.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Pesen ngeunaan kabeneran Kristus ti pemberontakan taun 1888 deui jadi bebeneran kiwari, sarta pesen ti pemberontakan taun 1888 téh nya éta warta hadé anu boga kakawasaan pikeun ngabebatkeun hate nu remuk, tapi henteu miboga daya pikeun muka hate nu keras tina jalma-jalma anu boga panon pikeun ningali, tapi henteu nénjo, jeung anu boga ceuli pikeun ngadéngé, tapi henteu ngarti. Pesen ngeunaan kabeneran Kristus ti pemberontakan taun 1888 ogé nya éta pesen ka Laodikia anu harita sumping deui pikeun muka panto panjara jalma-jalma anu jadi tawanan dosa ku Anjeunna anu boga kakawasaan pikeun muka panto-panto anu teu aya saurang ogé bisa muka, jeung nutup panto-panto anu teu aya saurang ogé bisa nutup.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

Dina tanggal 11 Séptémber 2001, jalma-jalma anu kudu mawa éta warta alus, ogé kudu ngumumkeun taun katampi ku Gusti sarta poé pamales kanyeri Allah. Taun katampina ku Gusti ogé mimiti dina mangsa éta, sarta Anjeunna sapinuhna kersa narima tobatna saurang Laodikea, nepi ka datangna poé pamales kanyeri Allah dina hukum Minggu anu enggal bakal datang di Amérika Sarikat. Sanggeus éta, pamales kanyeri-Na bakal dinyatakeun ka hiji garéja anu nolak nganyaho waktu didatanganana, sarta dina waktu anu sarua pangadilan anu maju saeutik-saeutik kana palacuran Babul dimimitian.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Dina poe panarimaan-Na, Anjeunna ngajangjikeun bakal ngahibur sakumna anu sedih, sarta jalma-jalma anu ngungun di Yerusalem digambarkeun dina Yehezkiel pasal salapan. Panghiburna datang ku jalan Sang Panglipur, ngaliwatan panarimaan amanat hujan panungtungan anu harita keur dicurahkeun ka maranéhna. Tapi ngan lamun maranéhna ngakuan hujan éta. Sanggeus maranéhna miboga Sang Panglipur, sarta ngalaksanakeun pagawean ngawangun deui tempat-tempat ruruntuhan baheula, ngaliwatan métodologi “garis kana garis,” anu digambarkeun dina petikan Yesaya minangka pagawean nempatkeun garis nubuat anu ngawakilan karuksakan sajarah anu suci, kana garis nubuat séjén anu ngagambarkeun hiji karuksakan. Dina éta pagawean maranéhna ngadegkeun deui karuksakan-karuksakan ti loba turunan. Tuluy “jalma-jalma asing” bakal ngaréspon ka jalma-jalma anu ngungun, anu diangkat jadi panji, sangkan katempo ku jalma-jalma asing éta.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Pangwawaran Kristus ngeunaan karya jeung palayanan-Na, sakumaha ditepikeun dina Yesaya pasal genep puluh hiji, nyaéta karya jeung palayanan saratus opat puluh opat rébu. Karya éta geus digambarkeun dina gerakan-gerakan reformasi anu suci, sarta dina taun 1989, waktu ahir téh sumping, anu ku sadaya “waktu-waktu ahir” saméméhna geus diprajangjikeun. Sakumaha hiji ayat, Daniel pasal dalapan ayat opat welas, diaku minangka dasar jeung tihang puseur gerakan Millerite, ayat anu jadi dasar jeung tihang puseur gerakan Future for America nyaéta Daniel pasal sabelas ayat opat puluh. Pikeun kaum Millerite, cahaya tihang puseur dilambangkeun minangka cahaya tina titingalian Walungan Ulai, jeung pikeun gerakan Future for America cahaya tihang puseur dilambangkeun minangka cahaya tina titingalian Walungan Hiddekel.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Caang anu ditampi ku Daniel ti Allah dipaparinkeun husus pikeun poe-poe panungtungan ieu. Tetempoan-tetempoan anu anjeunna tingali di sisi walungan Ulai jeung Hiddekel, walungan-walungan agung di Sinear, ayeuna keur dina prosés kacumponan, sarta sakumna kajadian anu geus dinubuatkeun baris geura kajadian.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Caang tina duanana titingalian anu digambarkeun ku dua walungan éta silih pakait, sarta kajadian dina poé-poé panungtungan. “Patalina” maranéhna silih, ngagambarkeun ngahijina kamanusaan jeung kaallahan, anu mangrupakeun pesen anu ku Sister White terus-terusan ditegeskeun minangka pesen Kristus dina kontéks yén kamanusaan anu ngahiji jeung kaallahan henteu ngalakukeun dosa. Dua walungan éta ngagambarkeun patalina éta pisan.

“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

“Taya lian ti ta’at anu sampurna nu bisa nyumponan patokan pangersa Allah. Mantenna henteu ngantep parentah-parentah-Na jadi samar. Mantenna henteu maréntahkeun hiji hal ogé iwal ti nu mémang perlu sangkan manusa dihijikeun dina kasaluyuan jeung Anjeunna. Urang kudu nunjukkeun ka para jelema dosa kana cita-cita sipat-Na sarta nungtun maranéhna ka Kristus, ku rahmat-Na wungkul cita-cita ieu bisa kahontal.

“The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

“Jurusalamet nanggung ku Mantenna sorangan sagala kalemahan kamanusaan sarta hirup tanpa dosa, supaya manusa ulah sieun yén ku sabab kalemahan kodrat manusa maranéhna moal bisa unggul. Kristus sumping pikeun ngajadikeun urang ‘pamilon kana kodrat Ilahi,’ sarta hirup-Na nyatakeun yén kamanusaan, lamun ngahiji jeung kailahian, henteu ngalakukeun dosa.

“The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

“Juru Salamet ngelehkeun pikeun mintonkeun ka manusa kumaha anjeunna bisa ngelehkeun. Sadaya gogoda Iblis, ku Kristus disanghareupan ku firman Allah. Ku ngandelkeun kana jangji-jangji Allah, Anjeunna nampa kakawasaan pikeun nurut kana parentah-parentah Allah, sarta nu ngagoda teu bisa meunang kauntungan naon-naon. Kana unggal gogoda jawaban-Na nya éta, ‘Aya katulis.’ Ku kituna Allah parantos maparin ka urang firman-Na pikeun ngalawan kajahatan. Jangji-jangji anu kacida agengna tur mulya téh kagungan urang, supaya ku éta urang ‘jadi pamilon kana kodrat ilahi, sanggeus luput tina karuksakan anu aya di dunya ku hawa napsu.’ 2 Petrus 1:4.”

“Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

“Béjakeun ka anu keur kagoda supaya ulah ningali kana kaayaan, kana kalemahan dirina sorangan, atawa kana kakuatan gogoda, tapi kana kakuatan firman Allah. Sakabéh kakuatanana téh jadi milik urang. ‘Firman-Mu,’ saur nu nulis jabur, ‘ku sim kuring geus disimpen dina hate, supaya abdi ulah dosa ka Anjeun.’ ‘Ku firman biwir-Mu abdi geus dijaga tina jalan-jalan nu mawa ka cilaka.’ Jabur 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Nambahaning kawruh ing taun 1798 lan ing taun 1989, mujudaké pambukakan segelé Sabdaning Allah kang profètis. Sabda-Nipun maringi kakuwatan kanggo ngalahaké kaya Panjenengané ngalahaké, lan “gesang-Nipun mratelakaké bilih kamanungsan, manunggal kaliyan kaallahan, boten nindakaken dosa.” Wahyu ing Kali Ulai punika wahyu marah bab rawuhipun Panjenengané, ingkang kaperlambang déning ramalan rong ewu telung atus dinten. Wahyu ing Kali Hiddekel punika wahyu chazon bab sajarah profètis, ingkang kaperlambang déning ramalan rong ewu gangsal atus kalih dasa taun. Wahyu marah nggambaraken kaallahan lan wahyu chazon nggambaraken kamanungsan.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Dua walungan di Sinear kuna, nyaéta Ulai jeung Hidékel, atawa anu kiwari dipikawanoh minangka Tigris jeung Efrat, ahirna ngahiji kana jalur cai Shatt al-Arab di beulah kidul Irak, sarta Shatt al-Arab tuluy ngalir jeung muara ka Teluk Pérsia. Isa ngagunakeun hal-hal jasmani jeung alamiah pikeun ngagambarkeun anu rohani, sarta titingalian-titingalian anu patali jeung dua walungan éta, anu ayeuna keur dina prosés kacumponan, ngagambarkeun hiji pakaitan antara anu manusa jeung anu ilahi anu kajadian nalika éta ngahontal ahir lalampahanana ka laut. Kaleresan ieu diteguhkeun dina awal dua nubuat anu dilambangkeun ku dua titingalian dina Daniel pasal dalapan, ayat tilu welas jeung opat welas. Hiji titingalian nyaéta patarosanana, nu hiji deui nyaéta jawabanana, sarta sacara logis éta duanana teu bisa dipisahkeun.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Visi ngeunaan kamanusaan, anu nandaan dipidakna tempat suci jeung pasukan, dimimitian dina taun 677 SM, jeung visi ngeunaan kaallahan, anu nandaan penampakan Kristus, dimimitian dina taun 457 SM. Patalina antara kaallahan jeung kamanusaan dilambangkeun ku dua ratus dua puluh taun, anu nyambungkeun dua titik awal tina dua visi éta. Dua ratus dua puluh mangrupakeun lambang “patalina kamanusaan jeung kaallahan,” sarta ogé dilambangkeun ku patalina antara nambahanana pangaweruh dina waktos panungtungan taun 1798, jeung nambahanana pangaweruh dina waktos panungtungan taun 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Pesen anu diformalkeun anu asalna tina nambahanana pangaweruh dina taun 1798, mimiti dipidangkeun ku Miller dina taun 1831 (tuluy dina koran Vermont Telegraph dina taun 1833). Taun 1831 nyaéta dua ratus dua puluh taun sanggeus diterbitkeunnana Alkitab King James dina taun 1611. Alkitab King James ngawakilan hiji dokumén rangkep dua tina Perjangjian Heubeul jeung Perjangjian Anyar. Mimiti jeung tungtungna dua ratus dua puluh taun éta “ngahubungkeun” hiji terbitan ilahi jeung hiji terbitan manusa. Eusi inpormasi dina terbitan manusa éta asalna tina cahaya ilahi anu dibuka segelna dina waktu ahir dina taun 1798, tuluy diformalkeun ngaliwatan karya hiji alat manusa, anu geus mimiti medalkeun éta dina taun 1831. Éta téh hiji terbitan ilahi, kalayan hiji pesen anu disegel sacara ilahi, anu satuluyna dibuka segelna ku umat manusa, sarta sanggeus éta dipidangkeun ku hiji alat manusa. Kecap Ibrani anu ditarjamahkeun jadi “medalkeun” dina firman Allah hartina nyauran kalayan sora tarik (ka), (jadi) kasohor, tamu, ngondang, nyebut, méré ngaran, ngawawar, ngumumkeun, ngucapkeun, medalkeun. Miller mimiti medalkeun pesenna dina taun 1831, tuluy dina taun 1833 éta sacara harfiah diterbitkeun dina Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Pesen anu geus diformalkeun anu asalna tina nambahanana pangaweruh dina taun 1989, mimiti diterbitkeun dina taun 1996 (dina majalah The Time of the End), dua ratus dua puluh taun sanggeus diterbitkeunana dua dokumén suci anu dipikawanoh minangka Declaration of Independence dina taun 1776 (jeung saterusna Constitution of the United States) dina taun 1789. Mimiti jeung tungtungna dua ratus dua puluh taun éta ngahubungkeun kadewaan jeung kamanusaan, sarta hal éta dilakukeun ngaliwatan diterbitkeunana dua dokumén ilahi, dimimitian dina taun 1776. Nalika kitab Daniel dibuka segelna dina waktu ahir dina taun 1989, pesen anu geus diformalkeun, anu geus diwujudkeun ngaliwatan karya hiji pakakas manusa, diterbitkeun dina taun 1996. Runtuyanana nyaéta hiji publikasi ilahi, tuluy hiji pambukaan segel, tuluy hiji publikasi manusa.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Dina duanana mangsa ahir, tilu léngkah bebeneran diidéntifikasi. Duanana dimimitian ku hiji publikasi ilahi minangka léngkah kahiji, sarta hiji publikasi manusa anu ngajelaskeun hiji pesen ilahi nyaéta léngkah panungtungan. Léngkah tengah nyaéta nalika Singa ti kaom Yuda muka segel pesen ilahi pikeun sajarah anu tangtu éta, lajeng satuluyna milih hiji sarana manusa pikeun ngumpulkeun cahaya anu geus dibuka segelna tina dokumén ilahi. Nalika pambukaan segel éta lumangsung, aya pambarontakan anu dipintonkeun ku jalma-jalma jahat anu henteu ngartos kana nambahanana pangaweruh. Ku kituna, hiji publikasi ilahi dilambangkeun ku hurup kahiji dina alfabét Ibrani, nambahanana pangaweruh dilambangkeun ku hurup katilu welas tempat pambarontakan dipintonkeun, jeung publikasi manusa ngeunaan pesen ilahi husus pikeun sajarah éta nyaéta hurup panungtungan dina alfabét Ibrani, sarta lamun dicokot babarengan éta tilu hurup ngandung harti “bebeneran”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Panempoan-panempoan ngeunaan Walungan Ulai jeung Hiddekel anu ayeuna keur dina prosés kacumponan nandakeun yén dina poé-poé panungtungan, paningkatan pangaweruh ti duanana walungan ngahiji pikeun ngabuktikeun yén kaallahan anu ngahiji jeung kamanusaan henteu ngalakukeun dosa. Daniel narima éta panempoan anu ngagambarkeun nembonganana Kristus dina panutupan nubuat dua rébu tilu ratus taun dina taun 1844 nalika anjeunna aya di sisi Walungan Ulai.

And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

Jeung sim kuring ningali dina hiji titingalian; sarta kajadian, waktu sim kuring ningali éta, yén sim kuring aya di Susan, di jero karaton, anu aya di propinsi Elam; sarta sim kuring ningali dina hiji titingalian, jeung sim kuring aya di sisi walungan Ulai. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniél nampi hiji tetenjoan anu ngagambarkeun tetenjoan ngeunaan dua rébu lima ratus dua puluh taun sajarah nubuat nalika anjeunna aya di sisi Walungan Hidékel.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

Sarta dina poe ka dua puluh opat bulan kahiji, nalika sim kuring aya di sisi walungan gedé, nyaéta Hidékel. Daniel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Saterusna Gabriel netelakeun tujuan tina titingalian chazon di Walungan Hiddekel dina ayat kaopat belas.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ayeuna Kami sumping pikeun ngajadikeun maneh ngartos naon anu bakal tumiba ka bangsamu dina ahir jaman: sabab éta tetenjoan téh masih keur loba poé kénéh. Daniel 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Panglihatan anu dipasihkeun ku Walungan Ulai nangtukeun “penampakan” Kristus, (keallahan) nalika Anjeunna ngadadak sumping ka Bait-Na dina 22 Oktober 1844. Ieu ngawakilan “keallahan” asup kana bait kaum Millerite (kamanusaan) dina tanggal éta, pikeun Poé Panebusan, hartina poé “jadi hiji”, anu ngawakilan ngahijina keallahan jeung kamanusaan. Panglihatan anu dipasihkeun ku Walungan Hiddekel nangtukeun naon anu bakal tumiba ka umat Allah (kamanusaan) dina poé-poé panungtungan.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Mimiti tetingalan ngeunaan “penampakan” éta nyaéta taun 457 SM. Dua ratus dua puluh taun sanggeus mangsa nubuat anu nandaan dipapancakna tempat suci jeung pasukan, anu dimimitian dina taun 677 SM. Ahir tina dua ratus dua puluh taun anu dihijikeun dina titik awal dua tetingalan éta, ditandaan ku Nu Maha Ajaib Pangitung, anu ogé Nu Maha Ajaib Ahli Basa dina Habakuk 2:20.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Ari PANGERAN aya di Bait-Na anu suci; sakumna bumi sing cicingeun di payuneun Mantenna. Habakkuk 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Patalina antara kamanusaan jeung ketuhanan, anu dina awalna dilambangkeun ku titik-titik mimiti tina dua nubuat éta, kawanoh dina tungtung-tungtungna anu silih patepung ku pasal jeung ayat anu ngajelaskeun mucunghulna ketuhanan anu ujug-ujug sumping ka Bait Allah anu geus Anjeunna ngadegkeun salila opat puluh genep taun, dimimitian dina waktu ahir taun 1798, sarta dipungkas opat puluh genep taun ti harita, dina 22 Oktober 1844.

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

Naha maraneh aranjeun teh Bait Allah, jeung yen Roh Allah cicing di jero aranjeun? Lamun aya jalma nu ngaruksak Bait Allah, eta jalma bakal dibinasakeun ku Allah; sabab Bait Allah teh suci, jeung bait eta nya eta aranjeun. 1 Korinta 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

Dina 22 Oktober 1844, saluyu jeung visi ngeunaan “penampakan”, Habakuk ngaidentifikasi yén Gusti aya di Bait-Na anu suci. Anjeunna geus ngadegkeun deui bait anu kungsi diruksak jeung diinjak-injak salila dua rébu lima ratus dua puluh taun, dina opat puluh genep taun.

And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

Jeung nyarita ka anjeunna, saur, Kieu timbalan PANGERAN Nu Maha Kawasa, saur-Na: “Tingal, éta jalmi anu ngaran-Na CANGKORANG; sarta Anjeunna bakal tumuwuh ti tempat-Na, sarta Anjeunna bakal ngawangun Bait PANGERAN. Enya, Anjeunna anu bakal ngawangun Bait PANGERAN; sarta Anjeunna bakal nanggung kamulyaan, sarta bakal linggih jeung marentah dina tahta-Na; sarta Anjeunna bakal jadi imam dina tahta-Na; sarta musyawarah karapihan bakal aya di antara maranéhna duaan.” Jeung makuta-makuta éta bakal jadi panginget di jero Bait PANGERAN pikeun Helem, jeung pikeun Tobijah, jeung pikeun Yedaiah, jeung pikeun Hen putra Sepania. Jeung jalma-jalma anu jauh bakal datang sarta ngawangun di jero Bait PANGERAN, sarta maranéh baris nyaho yén PANGERAN Nu Maha Kawasa parantos ngutus kami ka maranéh. Jeung ieu bakal kajadian, lamun maranéh enya-enya nurut kana sora PANGERAN Allah maranéh. Jakaria 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Dina Yohanes 2:20, sanggeus Kristus nyucikeun Bait Allah, anu numutkeun Sister White mangrupa panggenepan tina Maleakhi pasal tilu, sakumaha ogé 22 Oktober 1844, Utusan Perjangjian teh ujug-ujug sumping ka Bait-Na.

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

Yesus ngawaler sarta ngandika ka maranehna, “Runtuhkeun ieu Bait Allah, sarta dina tilu poe Kami baris ngadegkeunana deui.” Ku sabab eta urang Yahudi ngalahir, “Opat puluh genep taun ieu Bait Allah diwangun, ari Anjeun rek ngadegkeunana deui dina tilu poe?” Tapi anu diucapkeun ku Anjeunna teh ngeunaan bait awak-Na. Yohanes 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Pikeun ngagenepan Maleakhi pasal tilu, Kristus ngadadak sumping ka Bait-Na nalika Anjeunna ngabersihan bait dina awal palayanan-Na dina Yohanes pasal dua, anu ngalambangkeun 22 Oktober 1844. Pambersihan bait ku Kristus dina Yohanes pasal dua, jeung 22 Oktober 1844, nya éta hiji panggenepan tina Maleakhi pasal tilu. Dina Yohanes pasal DUA jeung ayat DUA PULUH, urang dibéjaan yén bait manusa geus diadegkeun salila opat puluh genep taun, jeung bait ilahi dihudangkeun deui dina tilu poé. Bait manusa ngan ukur jadi “bait suci”-na Habakuk lamun kailahian ngadadak sumping ka jerona, sakumaha anu kajadian dina 22 Oktober 1844, sabab kailahian anu ngahiji jeung kamanusaan henteu dosa. Tetenjoan ngeunaan dua walungan gedé di Sinear ngawakilan bebeneran yén kamanusaan anu ngahiji jeung kailahian henteu dosa.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Urang baris neraskeun tinimbangan urang ngeunaan ayat ka opat puluh tina Daniel pasal sabelas dina artikel salajengna.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Aranjeun oge, minangka batu-batu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam suci, pikeun ngurbankeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. 1 Petrus 2:5.