The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Kitab Daniel jeung Wahyu téh sarua hiji kitab, dina harti anu sarua jeung Alkitab téh hiji kitab, anu diwangun ku Perjangjian Heubeul jeung Perjangjian Anyar.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Riwayat kahirupan, pupusna, jeung hudangna deui Yesus, minangka Putra Allah, moal bisa kabuktian sapinuhna lamun teu aya bukti anu kakandung dina Perjanjian Heubeul. Kristus dinyatakeun dina Perjanjian Heubeul sarua écésna jeung dina Perjanjian Anyar. Nu hiji maparin kasaksian ngeunaan hiji Jurusalamet anu bakal sumping, ari nu séjén maparin kasaksian ngeunaan hiji Jurusalamet anu geus sumping nurutkeun cara anu geus diramalkeun ku para nabi. Supaya rencana panebusan tiasa dihargaan sajalantrahna, Kitab Suci Perjanjian Heubeul kudu dipikaharti kalayan tuntas. Éta téh cahaya mulya ti mangsa katukang anu pinuh ku nubuat, anu ngajadikeun kahirupan Kristus jeung pangajaran-pangajaran Perjanjian Anyar katémbong kalayan écés tur endah. Mujijat-mujijat Yesus mangrupa bukti ngeunaan kaallahan-Na; tapi bukti anu pangkuatna yén Anjeunna téh Panebus dunya kapanggih dina nubuat-nubuat Perjanjian Heubeul lamun dibandingkeun jeung sajarah dina Perjanjian Anyar. Yesus ngandika ka urang Yahudi, ‘Teuleuman Kitab Suci; sabab di jerona maranéh nyangka boga hirup langgeng, padahal éta pisan anu mere kasaksian ngeunaan Kami.’ Dina waktu éta can aya Kitab Suci séjén iwal ti Perjanjian Heubeul; ku sabab kitu parentah ti Jurusalamet téh écés.” Spirit of Prophecy, jilid 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Bukti anu pangkuatna ngeunaan saha jeung naon Kristus téh kaciri nalika nubuat-nubuat Perjangjian Heubeul dibandingkeun jeung panggenapan nubuat-nubuat éta dina sajarah Perjangjian Anyar. Kitu deui halna dina hubungan antara kitab Daniel jeung Wahyu.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
“Dina Wahyu, sakabéh kitab dina Alkitab patepang jeung réngsé. Ieu téh pelengkap tina kitab Daniel. Nu hiji mangrupa nubuat; nu hiji deui mangrupa wahyu.” Kisah Para Rasul, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Kecap “complement” hartina mawa kana kasampurnaan. Kacumponan nubuat-nubuat dina Perjangjian Heubeul mangrupa “bukti” “pangkuatna” ngeunaan “kaallahan” Kristus. Bukti pangkuatna ngeunaan kaallahan nubuat-nubuat dina kitab Daniel nyaéta kacumponan éta nubuat-nubuat sakumaha digambarkeun dina kitab Wahyu. Nubuat-nubuat dina Daniel diteruskeun dina kitab Wahyu, sarta éta dibawa kana kasampurnaan dina poé-poé pamungkas, nalika Wahyu Yesus Kristus dibuka segelna.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Wahyu téh hiji kitab anu diségél, tapi ogé hiji kitab anu geus dibuka. Éta nyatet kajadian-kajadian anu ajaib anu baris lumangsung dina poé-poé panungtungan sajarah ieu bumi. Pangajaran-pangajaran dina ieu kitab téh tangtu, lain mistis jeung teu kaharti. Di jerona, garis nubuat anu sarua diteruskeun saperti dina Daniel. Sababaraha nubuat ku Allah geus diulang deui, ku kituna nétélakeun yén éta kudu dipasihan pentingna. Gusti henteu ngulang hal-hal anu teu boga akibat anu gedé.” Manuscript Releases, volume 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Dina taun katilu pamaréntahan Yoyakim, raja Yuda, Nebukadnesar, raja Babul, sumping ka Yerusalem sarta ngepung éta kota. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Ayat kahiji dina kitab Daniel ngandung kabeungharan émbaran kenabian lamun dipertimbangkeun kalawan bener. Urang baris ngamimitian paniténan urang ku Yoyakim.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Yoyakim éta raja anu kahiji tina tilu raja panungtungan Yehuda. Ku kituna, anjeunna ngagambarkeun amanat malaikat kahiji. Putrana, nyaéta Yoyakhin, anu ogé katelah Yekhonya atawa Konya, ngagambarkeun amanat malaikat kadua. Sanggeus Yoyakhin, tuluy Zedekia, raja anu panungtung tina tilu raja ahir Yehuda. Zedekia ngagambarkeun amanat malaikat katilu. Aya sababaraha saksi nubuat anu negeskeun yén Yoyakim téh lambang amanat malaikat kahiji. Penting pikeun ngartos bukti-bukti ieu, sabab ieu nandakeun yén ayat kahiji dina pasal kahiji kitab Daniel keur nandeskeun amanat malaikat kahiji, sarta éta kanyataan téh mangrupa panceg anu ngamungkinkeun pasal kahiji dipikaharti minangka amanat malaikat kahiji dina Wahyu opat welas. Urang baris ngawitan dina Babad Kadua.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
Jeung jalma-jalma anu salamet tina pedang ku anjeunna dibawa ka Babul; di dinya maranéhna jadi abdi ka anjeunna jeung ka anak-anakna nepi ka mangsa pamaréntahan karajaan Pérsia: Pikeun ngalaksanakeun pangandika Gusti ku sungut Yermia, nepi ka nagara éta geus ngarasakeun poé-poé Sabatna: sabab salila éta tumpur jeung jadi suwung, éta tetep nyepeng Sabat, pikeun ngalengkepan tujuh puluh taun. 2 Babad 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Pangbuangan ka Babul salila tujuh puluh taun téh supaya eta tanah bisa ngarasakeun sabat-sabat anu tacan dilaksanakeun luyu jeung Imamat dua puluh lima. Tujuh puluh taun sabat jumlahna jadi opat ratus salapan puluh taun, anu salila éta Israil baheula geus ngaremehkeun parentah Imamat dua puluh lima. Opat ratus salapan puluh taun pangrebellian miheulaan tujuh puluh taun pangbuangan. Dina tungtung opat ratus salapan puluh taun éta, tilu raja bakal ditundukkeun ku Nebukadnesar.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
Dina ahir tujuh puluh taun pangbuangan, Gusti ngangkat Kores, anu kahiji tina tilu raja anu baris netepkeun yén Israil meunang mulang sarta ngawangun deui Yerusalem. Artahsasta nya éta raja katilu tina éta tilu raja, sarta anjeunna ngaluarkeun parentah katilu dina taun 457 SM. Parentah katilu éta ngamimitian dua rebu tilu ratus taun dina Daniel pasal dalapan, ayat opat welas. Dina taun 1798, tungtung kahiji tina kaambekanana réngsé, kitab Daniel dibuka meteraina, sarta kahiji tina tilu malaikat sumping. Malaikat katilu sumping dina 22 Oktober 1844.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Tiluan raja panungtungan Yuda téh kabéh nyanghareupan Nebukadnesar, sarta dina mangsa Yoyakim ditawan, tujuh puluh taun téh mimiti. Ieu lumangsung nepi ka Babul diruksak, sarta panglima (Kores) anu geus ngaruksak Babul, sarta anu teu lila sanggeus éta jadi raja, ngaluarkeun nu kahiji tina tilu dekrit. Dekrit nu katilu ngamimitian nubuat ngeunaan sore-sore jeung isuk-isuk anu réngsé ku datangna nu katilu tina tilu malaikat. Kristus salawasna ngaidentipikasikeun ahir jeung awal.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Mimitina tujuh puluh taun lumangsung nalika serangan kahiji Nebukadnesar ka Yerusalem. Ahir tina tujuh puluh taun ditandaan ku karuksakan Babul. Karuksakan ahir jeung tuntas ka Yerusalem ditimpakeun dina mangsa raja katilu tina tilu raja anu sadayana kungsi diserang ku Nebukadnesar. Karuksakan Yerusalem lumangsung sacara bertahap. Tilu raja panungtung ngawakilan hiji lambang nubuat, dina harti yén maranéhna sadayana kungsi diserang ku Nebukadnesar. Maranéhna ngalambangkeun tilu dekret anu sadayana mangrupa hiji lambang, sakumaha halna tilu malaikat dina ahir dua rébu tilu ratus poé.
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Dina pasal katujuh kitab Ezra kapanggih éta parentah. Ayat 12-26. Dina wangunna nu panglengkepna, éta parentah dikaluarkeun ku Artahsasta, raja Persia, dina taun 457 SM. Tapi dina Ezra 6:14 disebutkeun yén bait PANGERAN di Yerusalem geus diwangun ‘numutkeun parentah [‘decree,’ margin] ti Kores, jeung Darius, jeung Artahsasta raja Persia.’ Ieu tilu raja, ku cara ngamimitian, ngukuhkeun deui, jeung ngalengkepan éta parentah, parantos mawa éta parentah kana kasampurnaan nu diperlukeun ku nubuat pikeun nandaan awal 2300 taun. Ku nyokot taun 457 SM, nyaéta waktu nalika éta parentah geus dilengkepan, minangka tanggal parentah éta, unggal rinci nubuat ngeunaan tujuh puluh minggu katempo geus kacumponan.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Sadérék White nétélakeun yén tilu dekrit éta diperlukeun pikeun kasampurnaan nubuat. Anjeunna netepkeun hubunganana hiji jeung nu séjén, sarta ku kituna nunjukkeun ciri-ciri gramatikal tina kecap Ibrani “truth.” Anjeunna nyebutkeun yén dekrit kahiji ngamimitian, dekrit kadua negeskeun deui, jeung dekrit katilu ngalengkepan “every specification of the prophecy concerning the seventy weeks.” Kecap Ibrani “truth” kabentuk ku gabungan hurup kahiji, katilu welas, jeung hurup panungtungan tina alfabét Ibrani. Dekrit kahiji ngamimitian, dekrit kadua negeskeun deui, jeung dekrit panungtungan ngalengkepan nubuat éta. Tilu dekrit éta ngandung tanda tangan Alfa jeung Omega, sarta éta kaeusi dina ahir nubuat tujuh puluh taun panawanan di Babul, sanajan dekrit katilu sumping jauh sanggeus tujuh puluh taun éta réngsé. Tilu dekrit éta sipatna progresif, sarta sanajan éta tilu dekrit, éta tetep hiji lambang nubuat.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Malaikat nu kahiji sumping dina taun 1798, malaikat nu kadua sumping dina usum semi taun 1844, jeung malaikat nu katilu sumping dina tanggal 22 Oktober 1844. Tilu malaikat éta mangrupa hiji lambang nubuat, anu ngawakilan Injil anu langgeng dina Wahyu pasal opat welas.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Warta kahiji jeung kadua geus dipasihkeun dina taun 1843 jeung 1844, sarta ayeuna urang aya dina pangwartaan warta katilu; tapi katilu-tiuluna éta warta masih kénéh kudu diproklamasikeun. Ayeuna ogé sarua pentingna jeung saméméhna yén éta warta-warta kudu diulangkeun ka jalma-jalma anu keur néangan bebeneran. Ku kalam jeung ku sora urang kudu ngagedékeun éta pangwartaan, bari némbongkeun runtuyanana, jeung panerapan nubuat-nubuat anu mawa urang ka warta malaikat katilu. Teu bisa aya anu katilu lamun teu aya anu kahiji jeung kadua. Ieu warta-warta kudu urang pasihkeun ka dunya ngaliwatan tulisan-tulisan terbitan, dina khotbah-khotbah, bari némbongkeun dina runtuyan sajarah nubuat hal-hal anu geus kajadian jeung hal-hal anu bakal kajadian.” Selected Messages, buku 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Tilu raja panungtung Yuda téh hiji lambang, sabab maranéhna kabéh dibawa kana rupa-rupa tingkat katundukan ku raja Babul. Tilu raja panungtung Yuda, tilu parentah, jeung tilu malaikat, sanajan écés tilu, ogé dilambangkeun minangka hiji lambang nubuat.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Tilu raja anu panungtungan téh mangrupakeun bagian tina tatanan nubuat dina mimiti nubuat ngeunaan tujuh puluh taun pangbuangan, ku kituna maranéhna jadi bagian tina awal anu ngagambarkeun ahir tujuh puluh taun pangbuangan éta. Pangbuangan dimimitian ku panaklukan anu lumangsung saeutik-saeutik kana tilu raja, anu ditungtungan ku karuksakan karajaan jeung ibu kotana. Ahir nubuat éta nandaan karuksakan bangsa jeung ibu kota Babul, anu nandaan datangna tilu dekrit anu lumangsung saeutik-saeutik. Mimiti nubuat dua rébu tilu ratus taun ditandaan ku tilu dekrit anu lumangsung saeutik-saeutik, sarta éta ngagambarkeun panungtungan nubuat dua rébu tilu ratus taun, anu ngawengku tilu amanat anu lumangsung saeutik-saeutik.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Tilu malaikat éta, jeung tilu amanatna masing-masing, geus ditipikeun ku tilu raja jeung tilu parentahna anu maju satapak-satapak. Tilu raja anu ngumumkeun tilu parentahna masing-masing geus ditipikeun ku tilu raja anu maju satapak-satapak, anu masing-masing geus nepikeun amanat maranéhna ngeunaan pangrebélan ngalawan Nebukadnesar. Tilu amanat pangrebélan, anu ngetipikeun tilu parentah, anu satuluyna ngetipikeun tilu amanat. Hiji ngamimitian nubuat tujuh puluh taun, anu satuluyna dipungkas ku mimiti nubuat dua rébu tilu ratus taun, anu dipungkas dina datangna malaikat katilu dina taun 1844. Tujuh puluh taun nalika tanah kudu ngararasakeun Sabatna teu bisa dipisahkeun tina 22 Oktober 1844.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Yehoiakim ngalambangkeun parentah kahiji ti Koresy sarta ogé pekabaran malaikat kahiji dina Wahyu pasal opat welas. Salian ti éta, tilu saksi tina tilu raja Yuda anu pamungkas, tilu parentah, jeung tilu pekabaran malaikat, méré katerangan anu pasti ngeunaan lambang Yehoiakim, sabab sajarah nubuat ngeunaan tilu malaikat geus ditandaan kalayan taliti pisan ku ilham. Katilu pekabaran éta miboga datangna sajarah sarta sanggeus éta pangkuatan sajarah.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Malaikat kahiji sumping dina taun 1798, sarta dipaparin kakawasaan dina tanggal 11 Agustus 1840, kalayan diteguhkanna prinsip sapoé pikeun sataun.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Dina taun 1840 aya deui hiji kacumponan nubuat anu matak kacida narikna perhatian umum. Dua taun saméméhna, Josiah Litch, salah saurang palayan utama anu ngawawar ngeunaan kadatangan anu kadua, geus medalkeun hiji panalungtikan ngeunaan Wahyu 9, anu ngaramalkeun ragragna Kakaisaran Ottoman. Numutkeun kana itungan anjeunna, kakawasaan ieu bakal diruntuhkeun... dina tanggal 11 Agustus 1840, nalika kakawasaan Ottoman di Konstantinopel bisa dipiharep bakal dipatahkeun. Jeung ieu, kuring yakin, bakal kabuktian enya kajadianana.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Dina waktu anu parantos ditangtukeun pisan, Turki, ngaliwatan para duta na, narima panyalindungan ti kakawasaan-kakawasaan sekutu Éropa, sarta ku kituna nempatkeun dirina dina pangawasa bangsa-bangsa Kristen. Kajadian éta leres-leres nyumponan éta nubuat. Waktu hal éta janten dipikanyaho, réa jalma jadi yakin kana leresna prinsip-prinsip tafsir nubuat anu dianut ku Miller jeung para rerencanganna, sarta hiji dorongan anu luar biasa dipaparin ka gerakan advent. Jalma-jalma anu boga élmu jeung kadudukan ngahiji jeung Miller, boh dina ngawawar boh dina medalkeun pamadegan-pamadeganana, sarta ti taun 1840 nepi ka 1844 éta pagawean ngalegaan kalayan gancang.” The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Malaikat anu kahiji sumping ngawartakeun dibukana pangadilan dina taun 1798, nanging éta amanat didasarkeun kana kasahihan panandesan William Miller yén sapoé dina nubuat Alkitab ngagambarkeun sataun. Prinsip éta dikukuhkeun “dina tanggal 11 Agustus 1840,” sarta amanat kahiji dipaparin kakawasaan. Ku gagalnya ramalan ngeunaan datangna Kristus dina taun Alkitabiah 1843, anu neras nepi ka taun 1844, malaikat kadua dina Wahyu pasal opat welas sumping. Ku gagalnya ramalan dina usum semi taun 1844, garéja-garéja Protestan nampik aturan Miller yén sapoé pikeun sataun, sarta jadi putri-putri Babul. Sanggeus éta amanat téh dipaparin kakawasaan dina usum panas taun 1844, nalika dihijikeun jeung amanat Pekik Tengah Peuting. Ku digenepanana amanat Pekik Tengah Peuting dina tanggal 22 Oktober 1844, malaikat katilu sumping mawa amanatna.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Ku lantaran kateuadéan Adventisme Laodikia dina taun 1863, umat Allah ditangtukeun pikeun ngulang sajarah pangumbaraan Israél baheula di tanah gurun. Pangkuatan pesen katilu bakal ngantosan dugi ka 11 Séptémber 2001. Masing-masing tina tilu pesen éta sumping dina sajarah, tuluy sanggeus éta dipangkuat.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Yoyakim jeung Kores ngawakilan pangkakayaan malaikat nu kahiji, lain kadatanganana. Sanajan Yoyakim téh nu kahiji tina tilu raja panungtung Yuda, sarta sanajan anjeunna ngawakilan amanat malaikat nu kahiji, ciri-ciri nubuat anu dipintonkeun ku anjeunna, kitu deui ku Kores, nétélakeun yén duanana téh lambang pangkakayaan malaikat nu kahiji, lain lambang kadatangan malaikat nu kahiji. Kadatangan amanat nu kahiji dina sajarah Yoyakim nyaéta Manaseh, nu kahiji tina tujuh raja panungtung Yuda.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Tujuh raja miheulaan karuksakan Yerusalem anu lengkep jeung pamungkas. Eta tujuh raja ngalambangkeun hiji sajarah anu maju satapak-satapak, sakumaha sajarah anu ku maranéhna dilambangkeun ti taun 1798 nepi ka 1844. Malaikat kahiji sumping dina taun 1798, jeung malaikat katilu sumping dina tanggal 22 Oktober 1844. Sajarah taun 1798 nepi ka 1844 nyaeta sajarah malaikat kahiji jeung kadua. Sajarah malaikat katilu dimimitian dina taun 1844. Nalika Sister White netelakeun perlambang tujuh guludug dina Wahyu pasal sapuluh, manéhna nyebutkeun yen tujuh guludug ngalambangkeun sajarah malaikat kahiji jeung kadua, tapi lain malaikat katilu.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Cahaya husus anu dipaparinkeun ka Yohanes, anu diungkabkeun dina tujuh guludug, nya éta hiji gambaran ngeunaan kajadian-kajadian anu bakal lumangsung dina kaayaan amanat malaikat kahiji jeung kadua.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Sajarah tujuh guludug dina Wahyu pasal sapuluh nekenkeun sajarah pangakukeun kakawasaan malaikat kahiji ti 11 Agustus 1840 nepi ka kuciwa anu gedé dina 22 Oktober 1844, tapi sanajan kitu, éta ogé ngawengku sakabéh sajarah malaikat kahiji jeung malaikat kadua. Panerapan umum tina tujuh guludug nyaéta yén éta ngalambangkeun taun 1798 nepi ka 22 Oktober 1844. Sajarah datangna malaikat kahiji ti 1798 nepi ka kuciwa anu gedé nyaéta sajarah malaikat kahiji jeung malaikat kadua, sarta sacara nabi éta diwakilan minangka tujuh guludug. Tujuh guludug ogé ditipologikeun ku tujuh raja panungtung Yuda. Tilu raja panungtung di antarana lain ngan ukur nandakeun raja-raja anu runtuyan, tapi babarengan éta jadi hiji lambang anu diwangun ku nu kahiji, nu tengah, jeung nu panungtung.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Dina sajarah tilu malaikat, amanat nu kahiji dipaparin kakawasaan dina tanggal 11 Agustus 1840, sarta boh Yoyakim boh Kores ngalambangkeun kajadian éta.
We will continue to identify these most important truths in the next article.
Urang baris neruskeun nganyatakeun ieu bebeneran-bebeneran anu pangpentingna dina artikel salajengna.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“Kasatiaan anu pageuh kudu dipiara ku unggal murid. Unggal pikiran kudu ngalieuk kalayan panghormat anu suci ka firman Allah anu geus diungkabkeun. Caang jeung rahmat bakal dipaparin ka jalma-jalma anu ku jalan kitu taat ka Allah. Maranéhna bakal ningali perkara-perkara anu ajaib tina hukum-Na. Kaleresan-kaleresan anu agung, anu geus lila teu dipaliré jeung teu katenjo ti saprak poé Pentakosta, bakal ngagenclang tina firman Allah dina kasucian aslina. Ka jalma-jalma anu sajatina nyaah ka Allah, Roh Suci bakal ngungkabkeun kaleresan-kaleresan anu geus luntur tina pikiran, sarta ogé bakal ngungkabkeun kaleresan-kaleresan anu sagemblengna anyar. Jalma-jalma anu ngahakan daging jeung nginum getih Putra Allah bakal ngaluarkeun tina kitab Daniel jeung Wahyu hiji kaleresan anu diilhamkeun ku Roh Suci. Maranéhna bakal ngahudangkeun kakuatan-kakuatan kana tindakan anu moal bisa diteken. Biwir barudak bakal dibuka pikeun ngawawarkeun rusiah-rusiah anu geus disumputkeun tina pikiran manusa. Gusti parantos milih perkara-perkara bodo tina dunya ieu pikeun ngabalukarkeun anu wijaksana jadi bingung, jeung perkara-perkara anu lemah tina dunya ieu pikeun ngabalukarkeun anu kuat jadi bingung.”
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
“Alkitab ulah diasupkeun ka sakola-sakola urang ngan saukur pikeun diselapan di antara kateupercayaan. Alkitab kudu dijadikeun dasar jeung poko bahan atikan. Memang leres yén urang ayeuna leuwih loba nyaho kana pangandika Allah anu hirup tibatan anu urang terang baheula, tapi masih kénéh aya loba pisan anu kudu dipaluruh. Eta kudu digunakeun minangka pangandika Allah anu hirup, sarta dihargaan minangka anu pangheulana, anu pangpamungkas, jeung anu pangsaéna dina sagala hal. Mangka baris katingali tumuwuhna rohani anu sajati. Para murid baris ngamekarkeun watak kaagamaan anu séhat, sabab maranéhna ngadahar daging sarta nginum getih Putra Allah. Tapi iwal lamun diawasan jeung dipiara, kasehatan jiwa bakal ruksak. Sing tetep aya dina saluran cahaya. Pelajari Alkitab. Jalma-jalma anu satia ngaladénan Allah bakal dipaparin berkah. Anjeunna anu henteu ngantep pagawean satia naon waé kaliwat tanpa ganjaran, bakal makutan unggal lampah kasatiaan jeung kaikhlasan ku tanda-tanda husus tina kanyaah jeung pangestu-Na.” Review and Herald, August 17, 1897.