Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Jibril sumping ka Daniél dina pasal salapan pikeun maparin anjeunna kaparigelan jeung pamahaman ngeunaan dua visi anu geus dipintonkeun dina pasal dalapan.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

Jeung anjeunna ngawartosan ka abdi, nyarios sareng abdi, sarta saur anjeunna, “Eh Daniel, ayeuna sim kuring parantos sumping pikeun maparin ka maneh kaparigelan jeung pangarti. Ti mimiti panyuhun-panyuhun maneh, parentah éta parantos kaluar, sarta sim kuring sumping pikeun ngébréhkeunana ka maneh; sabab maneh dipikaasih pisan. Ku sabab éta, ngartikeun ieu perkara, sarta talingakeun ieu titingalian.” Daniel 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Supados Daniel miboga “pangarti” nu diperlukeunana, Jibril maréntahkeun manéhna supaya ngarti boh kana “perkara” boh kana “tetempoan.” “Perkara” éta nya éta tetempoan ngeunaan panyangkalan nepi ka diteken-injakna tempat suci jeung pasukan, sedengkeun “tetempoan” éta nya éta tetempoan ngeunaan mucunghulna 22 Oktober 1844. Sister White ogé nekenkeun dua tetempoan ieu nalika anjeunna ngawartosan ka urang yén Daniel keur neangan ngartos hubungan antara panawanan tujuh puluh taun jeung dua rébu tilu ratus taun. Tujuh puluh taun téh nya éta anu ku Jibril diidentifikasi minangka “perkara,” sedengkeun “tetempoan” téh nya éta dua rébu tilu ratus taun. Daniel ngawakilan golongan “anu wijaksana” dina poé-poé panungtungan, nalika Jibril masihan panarjamahan ngeunaan dua rébu tilu ratus taun. Golongan “anu wijaksana” ngakuan boh “perkara” boh “tetempoan” dina panarjamahan Jibril, ari anu jahat mah henteu ngartos. Kaum Millerit ngartos kana “perkara” jeung “tetempoan,” tapi ngan ukur dina wates anu kawatesanan.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Opat ratus salapan puluh taun mangsa panggih, nya éta hiji mangsa anu didadasaran ku opat ratus salapan puluh taun pambrontakan ngalawan perjangjian ngeunaan “tujuh kali” sakumaha dipidangkeun dina Imamat dua puluh lima jeung dua puluh genep. Tujuh puluh taun pangawulaan téh mangrupa jumlah sakabéh taun nalika éta tanah teu diidinan ngarasakeun waktu reureuhna.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Minggu nalika Kristus netepkeun perjangjian jeung loba jelema, mangrupa gambaran ngeunaan paséa tina perjangjian-Na, sakumaha digambarkeun ku dua mangsa sarébu dua ratus genep puluh poé. Minggu nubuat éta kabagi ku salib, anu ngalambangkeun segel Allah.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

“Naon meterai Allah anu jumeneng, anu dipasang dina tarang umat-Na? Eta teh hiji tanda anu bisa dibaca ku para malaikat, tapi lain ku panon manusa; sabab malaikat nu ngancurkeun kudu ningali eta tanda panebusan. Pikiran anu cerdas geus ningali tanda salib Kalvari dina putra-putra jeung putri-putri angkat Gusti. Dosa tina palanggaran hukum Allah geus dipupus. Maranehna geus ngagem pakean panganten, sarta taat jeung satia kana sagala parentah Allah.” Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Minggu éta ngalambangkeun dua mangsa sarébu dua ratus genep puluh taun anu dipisahkeun ku hukum Minggu taun 538, (tanda sato galak) anu dina éta paganisme lajeng kapapaan nindes tempat suci jeung pasukan. Salila sarébu dua ratus genep puluh poé, Kristus masihan kasaksian-Na, tuluy salila sarébu dua ratus genep puluh poé deui, Kristus masihan kasaksian anu sarua ngaliwatan murid-murid-Na. Salila sarébu dua ratus genep puluh taun, Iblis masihan kasaksianna ngaliwatan paganisme, lajeng salila sarébu dua ratus genep puluh taun deui, Iblis masihan kasaksianna ngaliwatan kapapaan.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Perjangjian éta, anu ku lantaran kateuadilan Israél baheula robah jadi “pasulayan”-Na Allah, nyaéta perjangjian dina Imamat pasal dua puluh lima, anu ngaguratkeun panguyuban tanah supaya reureuh, jeung taun Yobel anu kudu dirayakeun unggal taun ka opat puluh salapan.

And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

Jeung PANGERAN ngandika ka Musa di Gunung Sinai, dawuh-Na, “Nyarios ka urang Israil, sarta sebutkeun ka maranéhna: Lamun maranéh geus asup ka tanah anu ku Kami dipaparinkeun ka maranéh, mangka éta tanah kudu ngajalankeun Sabat ka PANGERAN. Genep taun maneh kudu melak kebon maneh, jeung genep taun maneh kudu ngarampalan kebon anggur maneh, sarta ngumpulkeun hasilna. Tapi dina taun katujuh kudu aya Sabat pangreureuhan pikeun tanah, hiji Sabat pikeun PANGERAN; maneh ulah melak kebon maneh, jeung ulah ngarampalan kebon anggur maneh. Naon anu tumuwuh sorangan tina panén maneh ulah dipanén, jeung anggur tina tangkal anggur maneh anu henteu dirampalan ulah dikumpulkeun; sabab éta téh taun pangreureuhan pikeun tanah. Jeung Sabat tanah éta bakal jadi dahareun pikeun maranéh; pikeun maneh, pikeun abdi lalaki maneh, pikeun abdi awéwé maneh, pikeun palayan upahan maneh, jeung pikeun urang deungeun anu ngumbara cicing jeung maneh, Kitu deui pikeun ingon-ingon maneh, jeung pikeun sato galak anu aya di tanah maneh, sakabéh hasilna bakal jadi dahareun. “Sarta maneh kudu ngitung tujuh kali Sabat taun, tujuh kali tujuh taun; jadi lilana tujuh Sabat taun éta pikeun maneh jadi opat puluh salapan taun. Tuluy maneh kudu nyuruh tarompet jubileum ditiup dina poe kasapuluh bulan katujuh; dina Poe Pangruwatan maranéh kudu nyieun tarompet ditiup ka sakuliah tanah maranéh. Jeung maranéh kudu nyucikeun taun kalimapuluh, sarta ngumumkeun kamerdikaan ka sakuliah tanah pikeun sakumna pangeusina; éta kudu jadi jubileum pikeun maranéh; sarta unggal jelema kudu balik deui ka milikna, jeung unggal jelema kudu balik deui ka kulawargana. Taun kalimapuluh éta kudu jadi jubileum pikeun maranéh; maranéh ulah melak, ulah ogé panén naon anu tumuwuh sorangan di dinya, sarta ulah ngumpulkeun anggur tina tangkal anggur anu henteu dirampalan. Sabab éta téh jubileum; éta kudu jadi suci pikeun maranéh; maranéh kudu ngadahar hasilna langsung ti tegalan. Dina taun jubileum ieu unggal jelema kudu balik deui ka milikna. Imamat 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Mangsa kahiji tina nubuat dua rébu tilu ratus taun, sakumaha jeung saminggu nalika Kristus netepkeun perjangjian, jeung opat ratus salapan puluh taun, patali langsung jeung “tujuh kali” dina Imamat pasal dua puluh lima jeung dua puluh genep.

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

Ku sabab éta, kudu nyaho jeung ngarti, yén ti mimiti kaluarna parentah pikeun mulangkeun jeung ngawangun deui Yerusalem nepi ka Al Masih, Pangeran éta, bakal aya tujuh minggu, jeung genep puluh dua minggu: jalan-jalan kota bakal diwangun deui, kitu deui témbokna, sanajan dina mangsa anu pinuh ku kasusah. Daniel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Genep puluh salapan minggu dimimitian dina taun 457 SM, ngahontal ka baptisan Kristus, jeung awal minggu anu ku anjeunna netepkeun perjangjian, nya éta perjangjian “pasulayan” Allah. Tapi aya hiji minggu tina minggu-minggu (opat puluh salapan taun), anu dipisahkeun ti genep puluh salapan minggu ku ungkara “tujuh minggu, jeung genep puluh dua minggu.” Dimimitian dina taun 457 SM, bakal aya opat puluh salapan taun, hiji rujukan anu écés kana perjangjian dina Imamat pasal dua puluh lima, jeung kana perayaan Yobel. Opat puluh salapan taun éta lain ngan saukur lambang tina siklus-siklus Yobel, tapi ogé tina Pentekosta, nyaéta poé ka lima puluh anu nuturkeun opat puluh salapan poé tina pesta minggu-minggu.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Opat puluh salapan taun kahiji tina dua rébu tilu ratus taun, opat ratus salapan puluh taun, jeung saminggu nalika perjangjian diteguhkeun, sadayana raket patalina sacara langsung jeung dua rébu lima ratus dua puluh taun, anu digambarkeun minangka “tujuh mangsa,” dina Imamat dua puluh genep. Unggal unsur tina nubuatan dua rébu tilu ratus taun téh patali langsung jeung “tujuh mangsa” anu ku Adventisme disisihkeun sarta ditampik dina taun 1863. “Tujuh mangsa” téh lambang tina perjangjian Yobel, sarta ku sabab kitu ogé kudu diperhatikeun yén nalika dua rébu tilu ratus taun réngsé dina 22 Oktober 1844, kitu deui, dua rébu lima ratus dua puluh taun ogé réngsé dina poé éta kénéh, sabab Musa nyatet dina Imamat pasal dua puluh lima:

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

Jeung maneh kudu ngitung tujuh sabat taun pikeun dirina, tujuh kali tujuh taun; sarta lilana tujuh sabat taun éta pikeun dirina bakal jadi opat puluh salapan taun. Tuluy maneh kudu nyababkeun tarompet yubile disada dina poé kasapuluh bulan katujuh; dina Poé Pangruwatan maraneh kudu nyieun tarompet éta disada ka sakuliah tanah maraneh. Imamat 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Unggal kurun nabi dina dua rébu tilu ratus taun téh patali langsung jeung “tujuh kali” dina Imamat dua puluh genep, kaasup poé nalika duanana kurun nabi éta réngsé. Opat puluh salapan taun nu kahiji nandaan pagawéan ngawangun deui jeung mulangkeun Yerusalem, anu bakal diréngsékeun nalika umat Allah kaluar ti Babul. Bait Allah geus réngsé saméméh parentah nu katilu, sakumaha bait Millerite ogé geus réngsé saméméh malaikat nu katilu sumping. Tapi sanggeus 457 SM, “jalan raya” éta masih kénéh kudu “diwangun deui, jeung témbok, sanajan dina mangsa kasusah.” Salaku Alfa jeung Omega, Yesus salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara, sarta sanggeus 22 Oktober 1844, kaum Millerite kudu ngaréngsékeun “jalan raya” “jeung témbok,” “dina mangsa kasusah.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Sadérék White nétélakeun yén témbok panangtayungan anu sacara harfiah ngurilingan Yérusalém téh mangrupakeun lambang hukum Allah, sarta langsung sanggeus 22 Oktober 1844, jalma-jalma satia dipingpin asup ka sanctuary sorgawi sarta ngakuan hukum Allah (témbok éta). Pikeun ngakuan hukum Allah, kaasup poé Sabat, kaum Millerite dipingpin balik ka perjangjian Israél baheula. Pamulihan “jalan” anu harfiah téh nyaéta pamulihan anu sacara rohani kajadian nalika kaum Millerite balik ka “jalan-jalan baheula” milik Yermia. “Mangsa-mangsa kasusah” anu bakal aya dina mangsa témbok jeung jalan éta ditegakkan, kudu kalaksanakeun sanggeus 1844, sarta Perang Sipil anu harita keur ngadeukeutan, sarta geura dimimitian dina sajarah éta pisan, ngawakilan mangsa-mangsa kasusah éta.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Lamun maranéhna satia, maranéhna tangtu geus nepi ka taun kalima puluh perlambang yobel (tempat para budak dibébaskeun), anu ogé dilambangkeun ku poé kalima puluh Pentakosta (tempat amanat kamerdikaan disanghareupkeun ka sakuliah dunya). Tapi sanggeus taun 1844 kalolobaan maranéhna nolak cahaya Sabat, sarta dina taun 1863 maranéhna ogé nolak amanat Musa (éta “tujuh kali”), anu geus ditepikeun ka maranéhna ku Élija (William Miller). Dina kecap séjén, maranéhna ngajauhan “jalan” (jalan-jalan heubeul) anu kuduna ku maranéhna dipulihkeun sarta dipalampah.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Yesus salawasna ngagambarkeun tungtung ku awalna, jeung nalika misil sapuluh parawan diulang deui dina poé-poé panungtungan, pagawean mulangkeun Yerusalem deui kudu dilaksanakeun. “Jalan jeung témbok” bakal diwangun dina “mangsa kasusah”. Urang ayeuna keur asup kana éta mangsa kasusah. 22 Oktober 1844 ngalambangkeun hukum Minggu anu enggal bakal datang, ku kituna nalika “jam lini gedé,” dina Wahyu sabelas, sumping, jalan jeung témbok bakal diwangun dina mangsa kasusah. Ayeuna urang baris ngaidéntifikasi éta mangsa kasusah minangka “amarahna bangsa-bangsa” anu dihasilkeun ku perang Islam anu beuki ngaronjat.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Nalika ngajelaskeun naon anu saméméhna geus ditulis ngeunaan hiji “wanci kasusah,” anjeunna méré hiji katerangan anu kacatet dina buku Early Writings.

“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

“1. Dina kaca 33 dipidangkeun ieu di handap: ‘Kuring ningali yén Sabat anu suci téh ayeuna jadi, jeung bakal tetep jadi, témbok pamisah antara Israil Allah anu sajati jeung jalma-jalma anu teu percaya; jeung yén Sabat téh mangrupa perkara anu agung pikeun ngahijikeun hate para santo kakasih Allah anu keur ngantos-ngantos. Kuring ningali yén Allah gaduh anak-anak anu can ningali jeung can ngalaksanakeun Sabat. Maranéhna can nampik cahya ngeunaan éta. Jeung dina awal mangsa kasusah, kami pinuh ku Roh Suci waktu kami maju sarta ngawawarkeun Sabat kalayan leuwih lengkep.’”

“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.

“Panglihatan ieu dipaparinkeun dina taun 1847 nalika dulur-dulur Advent anu ngajaga Sabat masih saeutik pisan, sarta ti antara maranéhna ngan ukur sawatara anu nganggap yén pangreksaanana cukup penting pikeun ngaguratkeun hiji wates antara umat Allah jeung jalma-jalma anu teu percaya. Ayeuna minuhan tina panglihatan éta geus mimiti katingali. ‘Mimitina mangsa kasusah’ anu disebutkeun di dieu henteu nuduh kana waktu nalika bala-bala bakal mimiti dicurahkeun, tapi kana hiji mangsa pondok pas saméméh éta dicurahkeun, nalika Kristus aya di sanctuary. Dina mangsa éta, bari karya kasalametan keur nutup, kasusah bakal datang ka bumi, jeung bangsa-bangsa bakal ambek, tapi tetep dicekel sangkan henteu ngahalangan pagawean malaikat katilu. Dina mangsa éta, ‘hujan panungtungan,’ atawa panyegeran ti payuneun Gusti, bakal datang, pikeun maparin kakawasaan ka sora tarik malaikat katilu, jeung nyiapkeun umat-umat suci sangkan tahan nangtung dina mangsa nalika tujuh bala panungtungan bakal dicurahkeun.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Aya hiji “mangsa pondok,” anu miheulaan panutupan mangsa kasempetan rahmat, nalika “bangsa-bangsa baris ambek, tapi tetep dicekel.” Dina waktu anu sarua “hujan ahir” sumping. “Kambekan bangsa-bangsa,” nyaéta hiji lambang anu diidéntifikasi dina Wahyu pasal sabelas.

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

Jeung bangsa-bangsa murka, sarta amarah Gusti parantos sumping, kitu deui waktuna jalma-jalma paéh, supaya maranéhna dihakiman, sarta supaya Anjeun maparin ganjaran ka hamba-hamba Anjeun, nyaéta para nabi, ka para santo, jeung ka sakur anu sieun kana nami Anjeun, boh nu leutik boh nu gedé; sarta supaya Anjeun ngancurkeun jalma-jalma anu ngancurkeun bumi. Wahyu 11:18.

Sister White comments on this verse.

Sadérék White méré koméntar kana ayat ieu.

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

“Abdi ningali yén amarah bangsa-bangsa, murka Allah, jeung waktuna pikeun ngahakiman nu paéh téh misah jeung béda masing-masing, silih tuturkeun hiji sanggeus nu séjén; kitu deui yén Mikail can ngadeg, sarta mangsa kasangsaraan, anu can kungsi aya saméméhna, can acan dimimitian. Bangsa-bangsa ayeuna keur ambek, tapi lamun Imam Agung urang geus ngaréngsékeun padamelan-Na di tempat suci, Anjeunna bakal ngadeg, ngagem pakean pamales kanyeri, sarta tuluy tujuh bala nu pamungkas bakal dicurahkeun.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Kuring ningali yén opat malaikat éta bakal nahan opat angin nepi ka pagawean Yesus réngsé di tempat suci, sarta sanggeus éta bakal datang tujuh bala pamungkas.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Amarahna bangsa-bangsa” lumangsung pas saméméh masa kasempetan rahmat ditutup, sabab éta dituturkeun ku “murka Allah.” “Murka Allah” lumangsung nalika masa kasempetan rahmat ditutup, jeung “waktuna pikeun ngahakiman jalma-jalma paéh,” nujul kana hiji pangadilan anu lumangsung salila milénium, sarta lain nujul kana pangadilan kana jalma-jalma paéh anu dimimitian dina taun 1844.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

Tuluy kuring nempo hiji malaikat turun ti sawarga, nyepeng konci jurang nu taya dasarna jeung hiji ranté gedé dina leungeunna. Anjeunna nyekel naga éta, oray kolot éta, nyaéta Iblis jeung Sétan, tuluy meungkeut anjeunna salila sarébu taun, sarta ngalungkeun anjeunna ka jero jurang nu taya dasarna, tuluy nutup anjeunna di dinya jeung méré segel kana anjeunna, supaya anjeunna ulah deui nipu bangsa-bangsa, nepi ka genep sarébu taun éta réngsé; sarta sanggeus éta anjeunna kudu dileupaskeun sakeudeung. Tuluy kuring nempo tahta-tahta, sarta maranéhna calik dina eta, jeung pangadilan dipasrahkeun ka maranéhna; sarta kuring nempo jiwa-jiwa jalma-jalma anu dipancung ku sabab kasaksian ngeunaan Isa jeung ku sabab firman Allah, sarta anu henteu nyembah ka sato galak éta, boh ka gambarna, sarta henteu narima tandana dina tarangna atawa dina leungeunna; sarta maranéhna hirup jeung maréntah babarengan jeung Kristus salila sarébu taun. Wahyu 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Pangadilan anu “dipasrahkeun ka” para wali, nandakeun yén maranéhna baris ngalaksanakeun pangadilan ka nu jahat salila milénium, lain yén maranéhna anu dipangadilan.

“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

“Salila sarebu taun antara hudangna nu kahiji jeung hudangna nu kadua, pangadilan ka jalma-jalma durhaka lumangsung. Rasul Paulus nunjuk kana pangadilan ieu minangka hiji kajadian anu nuturkeun datangna Kristus anu kadua. ‘Ulah ngahakiman nanaon saméméh waktuna, nepi ka Gusti sumping, anu ku Anjeunna bakal dipanyatakeun hal-hal anu nyumput dina poek, sarta bakal diumumkeun maksud-maksud haté.’ 1 Korinta 4:5. Daniel nyatakeun yén nalika Nu Maha Kolot sumping, ‘pangadilan dipasrahkeun ka para wali Nu Maha Luhur.’ Daniel 7:22. Dina waktu ieu jalma-jalma bener maréntah jadi raja-raja jeung imam-imam pikeun Allah. Yohanes dina Wahyu nyebutkeun: ‘Kuring ningali tahta-tahta, jeung maranéhna linggih dina éta, sarta pangadilan dipasrahkeun ka maranéhna.’ ‘Maranehna baris jadi imam-imam Allah jeung Kristus, sarta bakal maréntah babarengan jeung Anjeunna sarebu taun.’ Wahyu 20:4, 6. Dina waktu ieu lah, sakumaha geus diprediksikeun ku Paulus, ‘para wali bakal ngahakiman dunya.’ 1 Korinta 6:2. Dina kasatunggalan jeung Kristus maranéhna ngahakiman jalma-jalma durhaka, ngabandingkeun kalakuan-kalakuanna jeung kitab undang-undang, nyaéta Alkitab, sarta mutuskeun unggal perkara nurutkeun kana pagawéan anu geus dipigawé dina badan. Satuluyna, bagian sangsara anu kudu ditanggung ku jalma-jalma durhaka ditetepkeun nurutkeun kana pagawéan maranéhna; sarta éta dicatet ngalawan ngaran-ngaran maranéhna dina kitab pati.”

“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

“Setan jeung malaikat-malaikat jahat ogé bakal dihakiman ku Kristus jeung umat-Na. Paulus nyebutkeun: ‘Naha maraneh teu nyaho, yen urang bakal ngahakiman malaikat-malaikat?’ Ayat 3. Jeung Yudas netelakeun yén ‘malaikat-malaikat anu henteu ngajaga kaayaanana anu mimiti, tapi ninggalkeun tempat padumukanana sorangan, ku Anjeunna geus diteundeun dina ranté langgeng di handapeun poek nepi ka pangadilan dina poe anu agung.’ Yudas 6.

“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

“Dina panutupan sarébu taun, kabangkitan anu kadua bakal lumangsung. Tuluy jalma-jalma durhaka bakal dihudangkeun tina maot sarta nembongan di payuneun Allah pikeun ngalaksanakeun ‘pangadilan anu geus ditulis.’ Ku kituna, sang panyingkab, sanggeus ngajelaskeun kabangkitan jalma-jalma bener, ngandika kieu: ‘Nu paéh séjénna mah can hirup deui nepi ka sarébu taun éta réngsé.’ Wahyu 20:5. Jeung Yesaya ngébréhkeun, ngeunaan jalma-jalma durhaka: ‘Maranéhna bakal dikumpulkeun babarengan, sakumaha tahanan dikumpulkeun kana liang, sarta bakal dikonci dina panjara, jeung sanggeus loba poé maranéhna bakal didatangan.’ Yesaya 24:22.” The Great Controversy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Ku kituna écés yén “amarahna bangsa-bangsa” nujul kana “mangsa kasusah” anu tumiba ka dunya saméméh panto kasempetan rahmat nutup, sarta yén nalika “bangsa-bangsa geus ngamuk,” dina waktu anu sarua maranéhna ogé “ditahan.”

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

“Kuring ningali yén amarah bangsa-bangsa, murka Allah, jeung waktuna ngahakiman anu paéh téh béda sarta misah, anu saurang nyusul ka anu saurang deui.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Dina mangsa nalika “bangsa-bangsa murka,” hujan ahir mimiti turun.

“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.

“Dina waktu eta, basa pagawean kasalametan keur ditutup, kasusah bakal datang ka bumi, sarta bangsa-bangsa bakal ambek, sanajan tetep dikekang supaya ulah ngahalangan pagawean malaikat katilu. Dina waktu eta ‘hujan panungtungan,’ atawa kasagaran ti payuneun Gusti, bakal datang, pikeun maparin kakuatan ka sora tarik malaikat katilu, sarta nyiapkeun para wali supaya sanggup nangtung dina mangsa nalika tujuh bala panungtungan bakal dituangkeun.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Aya hiji mangsa nalika “bangsa-bangsa murka,” tapi dina waktu anu sarua maranéhna “ditahan.” Dina mangsa éta Kristus ngadegkeun Karajaan kamulyaan-Na, sabab Anjeunna ngadegkeun Karajaan-Na dina mangsa hujan ahir.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Hujan panungtung bakal turun ka jalma-jalma anu suci—sadayana engké bakal narimana saperti baheula.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

“Lamun opat malaikat ngaleupaskeun, Kristus bakal ngadegkeun Karajaan-Na. Moal aya anu narima hujan panungtungan iwal ti jalma-jalma anu keur ngalakukeun sagala nu maranéhna sanggup.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Dua petikan saméméhna tina Early Writings nétélakeun yén nalika bangsa-bangsa jadi ambek, sarta dina waktu anu sarua “ditahan,” opat malaikat nahan opat angin. Ku kituna, amarahna bangsa-bangsa éta digambarkeun minangka “opat angin”. Anjeunna ogé nyatet yén dina mangsa opat malaikat nahan bangsa-bangsa anu ambek éta, hujan ahir bakal datang. Mangsa waktu anu dimimitian nalika hujan ahir datang, anu ogé mangrupa waktu nalika bangsa-bangsa jadi ambek, sanajan kitu ditahan, lumangsung nepi ka Mikail nangtung sarta waktu kasempetan pikeun manusa ditutup. Mangsa waktu éta nya éta mangsa nalika kasalametan keur ditutup, sarta ku kituna ngagambarkeun padamelan panungtungan Kristus di Tempat Mahasuci, anu dicirikeun minangka mangsa waktu nalika Anjeunna boh mupus dosa-dosa manusa atawa ngaran-ngaran maranéhna tina kitab-kitab pangadilan. Mangsa waktu éta, nalika para malaikat nahan opat angin, nya éta waktu pamaséalan saratus opat puluh opat rébu.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Islam tina Cilaka katilu nyaéta kakawasaan anu “ngamurkaan bangsa-bangsa,” sarta Cilaka katilu sumping dina 11 Séptémber 2001, tapi Islam geuwat “ditahan.” “Angin ti wetan” téh lambang Islam, sarta Yesaya netelakeun “angin ti wetan” minangka “angin nu kasar,” anu ku Allah “ditahan” (diwatesan). Peperangan Islam sacara terus-terusan digambarkeun saperti awéwé nu keur ngalahirkeun, sabab éta téh peperangan anu beuki ngaronjat, anu dimimitian dina 11 Séptémber 2001, nalika malaikat anu kuat dina Wahyu dalapan welas turun, sakumaha ditandaan ku diruntuhkeunana gedong-gedong gedé di New York City.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Ayeuna datang kecap yén kuring geus nyatakeun yén New York bakal disapu ku gelombang pasang? Ieu teu kungsi ku kuring disebutkeun. Kuring geus nyebutkeun, waktu kuring ningali wangunan-wangunan gedé keur diwangun di dinya, lanté demi lanté, ‘Pamandangan anu kacida pikapikasieuneunna naon anu bakal kajadian nalika Gusti jumeneng pikeun ngagegerkeun bumi kalayan dahsyat! Mangka kecap-kecap tina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal ka dalapan welas tina Wahyu téh mangrupa peringatan ngeunaan naon anu bakal datang ka bumi. Tapi kuring teu boga cahaya husus ngeunaan naon anu bakal datang ka New York, iwal yén kuring terang yén hiji poé wangunan-wangunan gedé di dinya bakal diruntuhkeun ku diputerkeun jeung dibalikeun ku kakawasaan Allah. Tina cahaya anu dipaparinkeun ka kuring, kuring terang yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji sentuhan tina kakawasaan-Na anu mahaagung, sarta struktur-struktur raksasa ieu bakal runtuh. Kajadian-kajadian bakal lumangsung anu kengerianana teu bisa ku urang dibayangkeun.” Review and Herald, 5 Juli 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Dina bagan taun 1843 jeung 1850, Islam digambarkeun minangka “kuda-kuda perang”. Dina Wahyu pasal salapan, tempat Islam dina Kasusah kahiji jeung kadua dipidangkeun, watak Islam diidéntifikasi ku ngaran raja Islam.

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. Revelation 9:11.

Sarta maranéhna miboga raja anu marentah aranjeunna, nyaéta malaikat tina jurang nu taya dasarna, anu ngaranna dina basa Ibrani nyaéta Abaddon, ari dina basa Yunani ngaranna Apollyon. Wahyu 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Ayat ieu, nyaéta pasal SALAPAN, jeung ayat SAWELAS, sacara profétis nétélakeun yén naha dipidangkeun dina Perjangjian Heubeul (basa Ibrani) atawa dina Perjangjian Anyar (basa Yunani), sipat Islam téh nyaéta Abaddon atawa Apollyon. Duanana ngaran hartina “karuksakan jeung pati”.

“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.” Manuscript Releases, volume 20, 217.

“Para malaikat keur nahan opat angin, anu digambarkeun minangka kuda ngamuk anu hayang ngaleupaskeun diri tuluy ngalabrak ka sakuliah beungeut bumi, mawa karuksakan jeung pati dina tapak lalampahanana.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Opat angin téh mangrupa kuda ambek dina nubuat Alkitab, anu keur narékahan pikeun leupas tina panahanana. Salah sahiji ciri nubuat tina kuda ambek éta nyaéta yén manéhna ditahan, tapi keur narékahan pikeun leupas sarta mawa “karuksakan jeung pati” ka sakuliah bumi.

We will continue to address these subjects in the next article.

Urang bakal neruskeun ngabahas poko-poko ieu dina artikel salajengna.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“Duh muga umat Allah ngagaduhan rasa kana karuksakan anu keur ngancam rébuan kota, anu ayeuna geus ampir dipasrahkeun ka pangberhalaan! Tapi loba di antara maranéhna anu sakuduna ngawawarkeun bebeneran malah nuduh jeung ngahukum dulur-dulurna sorangan. Lamun kakawasaan Allah anu ngarobah hate jeung pikiran datang kana akal manusa, bakal aya robah anu écés. Jalma-jalma moal boga kahayang deui pikeun nyalahkeun jeung ngaruntuhkeun. Maranéhna moal nangtung dina posisi anu ngahalangan cahaya pikeun nyorot ka dunya. Pangritik maranéhna, tuduhan maranéhna, bakal eureun. Kakuatan-kakuatan musuh keur ngumpulkeun pasukan pikeun perang. Pasualan-pasualan anu keras geus aya di hareupeun urang. Rapatkeun diri, dulur-dulur lalaki jeung awéwé kuring, rapatkeun diri. Beungkeutkeun diri jeung Kristus. ‘Ulah maraneh nyebut, A confederacy,... jeung ulah maraneh sieun ku kasieun maranéhna, ulah ogé ngarasa pundung. Sucikeun PANGERAN semesta alam Anjeunna sorangan; jeung mugi Anjeunna jadi kasieun maraneh, sarta mugi Anjeunna jadi kagentran maraneh. Jeung Anjeunna bakal jadi tempat pangungsian; tapi jadi batu sandungan jeung batu anu matak nyinggung pikeun duanana kulawarga Israil, jadi jebakan jeung jadi perangkap pikeun pangeusi Yerusalem. Jeung loba di antara maranéhna bakal titajong, jeung murag, jeung remuk, jeung kajiret, jeung kacekel.’”

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Dunya teh hiji sandiwara. Para palakuna, nya éta pangeusina, keur nyiapkeun diri pikeun maénkeun bagianna dina drama agung panungtungan. Allah geus teu dipaliré deui. Di antawis golongan ageung umat manusa teu aya kasatuan, iwal lamun jalma-jalma ngahiji pikeun ngalaksanakeun tujuan maranéhna anu mentingkeun diri sorangan. Allah keur niténan. Maksad-maksad-Na ngeunaan para bawahan-Na anu barontak bakal kalaksanakeun. Dunya ieu henteu dipasrahkeun kana leungeun manusa, sanajan Allah ngantep unsur-unsur kabingungan jeung katidaktertiban ngawasa pikeun sawatara waktu. Hiji kakawasaan ti handap keur digawé pikeun ngabalukarkeun adegan-adegan agung panungtungan dina éta drama,—Iblis datang sabagé Kristus, sarta digawé kalayan sagala rupa panipuan kajahatan di antara jalma-jalma anu keur ngabeungkeut dirina sorangan babarengan dina paguyuban-paguyuban rusiah. Jalma-jalma anu nyerah kana hawa napsu pikeun ngahiji dina pakumpulan keur ngalaksanakeun rancangan-rancangan musuh. Sabab bakal dituturkeun ku balukarna.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Palanggaran geus ampir ngahontal watesna. Kabingungan ngeusian dunya, sarta hiji kasieunan anu gedé bakal geura datang nimpah ka manusa. Ahir geus pohara deukeut. Urang anu nyaho kana bebeneran kudu keur nyiapkeun diri pikeun naon anu geura bakal nimpah ka dunya minangka hiji kajadian anu ngageunjleungkeun pisan sarta teu disangka-sangka.” Review and Herald, 10 Séptémber 1903.