In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

Dina taun katilu pamaréntahan Yoyakim, raja Yuda, sumpinglah Nebukadnésar, raja Babul, ka Yerusalem, tuluy ngepung éta kota. Jeung Gusti nyerahkeun Yoyakim, raja Yuda, kana leungeunna, babarengan jeung sabagian tina pakakas Bait Allah; éta pakakas ku anjeunna dibawa ka tanah Sinear, ka imah allahna; sarta pakakas-pakakas éta disimpen ku anjeunna dina gedong pangbéndaharaan allahna. Daniel 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Kitab Daniel jeung Wahyu téh sarua hiji kitab, sarta garis-garis nubuat anu sarua anu dipidangkeun dina kitab Daniel téh diteruskeun dina kitab Wahyu. Wahyu Yesus Kristus ngawakilan amanat nubuat pamungkas anu disingkabkeun pas saméméh nutupna mangsa kasempetan rahmat.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Kabeneran-kabeneran anu baheula geus kaharti kalawan leres tina kitab Wahyu, tapi geus disegel ku adat kabiasaan jeung tradisi, tetep mangrupa kabeneran, jeung kiwari éta keur dibuka deui ku Singa ti kaom Yuda, sarta kabeneran-kabeneran éta ayeuna keur nembongkeun kasampurnaan pangeusianna.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Kaleresan-kaleresan anu baheula geus kaharti kalayan leres tina kitab Daniel, tapi geus diségel ku adat kabiasaan jeung tradisi, tetep mangrupa kayaktén, sarta kiwari keur dibuka deui ku Singa ti kaom Yuda, jeung kayaktén-kayaktén éta ayeuna keur nembongkeun kasampurnaan panggenepanana.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Daniel téh saukur nu kahiji tina dua kitab anu ngawakilan Wahyu Yesus Kristus.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Jehoiakim mangrupa lambang panguatan talatah kahiji dina hiji gerakan réformasi. Anjeunna ogé mangrupa lambang tina perjangjian, sabab robahna hiji ngaran sacara nubuat nandakeun mimiti hiji hubungan perjangjian. Hubungan perjangjian anu diasupan ku Allah jeung hiji umat anu saméméhna lain umat perjangjian Allah, dimimitian dina panguatan talatah kahiji.

Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

Anu baheula lain hiji umat, tapi ayeuna geus jadi umat Allah; anu saméméhna tacan nampa welas asih, tapi ayeuna geus nampa welas asih. 1 Petrus 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Lambang ngaran anu dirobah minangka ngagambarkeun hiji hubungan perjangjian geus ditetepkeun ku robahna ngaran Abram jadi Abraham, ngaran Sarai jadi Sarah, ngaran Yakub jadi Israil, jeung Saulus jadi Paulus. Aya deui saksi-saksi séjén ngeunaan lambang éta, tapi dina pasal kahiji kitab Daniel, ngaran Daniel dirobah jadi Beltesyasar, jeung ngaran Hananya dirobah jadi Sadrak, Misael jadi Mesak, sarta Azarya jadi Abednego.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Nalika Gusti ngasup kana hiji hubungan perjangjian jeung hiji umat, dina waktu anu sarua Anjeunna keur ngaliwatan umat perjangjian anu baheula. Yoyakim ngagambarkeun umat perjangjian anu keur kaliwatan, ari Daniel, Hananya, Misyael, jeung Azarya ngagambarkeun umat perjangjian anu tuluy keur dipilih. Nalika jalma-jalma asup kana hiji hubungan perjangjian, maranéhna tuluy diuji naha maranéhna baris nyekel pageuh sarat-sarat perjangjian éta. Ujianna digambarkeun ku kalakuan dahar.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Adam jeung Hawa geus gagal dina ujian ku kalakuan dahar, sarta nalika Allah mimiti ngasupkeun diri-Na kana hiji perjangjian jeung hiji bangsa anu dipilih, Anjeunna ngamimitian hubungan éta ku nguji maranéhna ku manna. Israil baheula ahirna gagal dina ujian éta, tapi ku cara kitu maranéhna nyadiakeun rujukan kahiji jeung kasaksian kahiji kana kanyataan yén hiji ujian perjangjian téh lain ujian tunggal, tapi mangrupa hiji prosés pangudian. Dina ujian anu kasapuluh, maranéhna ditangtukeun pikeun paéh di padang gurun salila opat puluh taun saterusna. Allah tuluy ngasupkeun diri-Na kana perjangjian jeung Yosua jeung Kaleb, sahingga nyadiakeun kasaksian yén nalika Gusti ngasupkeun diri-Na kana perjangjian jeung hiji bangsa anu dipilih, Anjeunna ogé keur ngaliwatan hiji bangsa urut perjangjian. Dina ahir Israil baheula, anu ogé mangrupa awal Israil rohani, prosés pangudian pamungkas pikeun Israil baheula téh mangrupa prosés pangudian kahiji pikeun Israil rohani, sarta éta dilambangkeun minangka Roti ti Surga. Hal éta geus dilambangkeun ku manna dina prosés pangudian perjangjian anu kahiji.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

Dina prosés pangujian éta, anu sakaligus mangrupa prosés pangujian nu kahiji jeung nu panungtung, Isa nangtukeun ujian ngeunaan Roti sawarga nalika Anjeunna ngandika yén jalma-jalma anu jadi umat perjangjian-Na kudu dahar daging-Na jeung nginum getih-Na. Anjeunna kaleungitan murid leuwih loba dina éta paparan tibatan dina iraha waé séjénna salila palayanan-Na. Kontrovérsi dina palayanan-Na éta mangrupa puncak ilustrasi tina prosés pangujian perjangjian, sarta Sadérék White masihan pedaran panjang ngeunaan kajadian éta dina The Desire of Ages, anu judul babna nyaéta “The Crisis in Galilee”. Ngaran Galilea hartina “engsel,” atawa “titik balik,” sarta dina éta bab, anjeunna ngajelaskeun naha murid-murid téh baralik ninggalkeun Anjeunna. Maranéhna nampik nerapkeun kasaksian-Na ngeunaan sarat kudu dahar daging-Na jeung nginum getih-Na ku metodologi nubuat anu merenah. Anjeunna netelakeun yén maranéhna nyekel pageuh adat kabiasaan jeung tradisi ngeunaan konsép-konsép nubuat anu ku Sétan geus ditandurkeun kana pamahaman Alkitabiah Israil baheula. Kasalahpahaman-kasalahpahaman éta nyayagikeun ka maranéhna, numutkeun sangkaan maranéhna, alesan pikeun nerapkeun kecap-kecap-Na sacara harfiah, lain sacara rohani. Anjeunna ogé nunjukkeun yén nalika jalma-jalma anu “baralik” ninggalkeun Isa (Galilea), anu dicirian dina pasal kagenep Yohanes (John 6:66), maranéhna henteu deui leumpang jeung Anjeunna salalanggengna.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Sarua jeung prosés pangujian perjangjian kahiji boh anu panungtung ka Israil baheula, urang manggihan yén nalika Allah asup kana hubungan perjangjian jeung hiji umat pilihan, dina waktu nu sarua Anjeunna keur ngaliwatan umat perjangjian nu saméméhna. Urang ogé manggihan yén Anjeunna nguji éta umat, lain ku hiji ujian tunggal, tapi ku hiji prosés pangujian. Urang ogé ningali yén prosés pangujian éta dilambangkeun ku hiji hal anu kudu didahar. Urang ogé manggihan yén kadaharan éta ngawakilan Firman Allah, sarta yén ujian éta ngalibetkeun hiji pilihan antara dua rupa kadaharan anu kudu didahar. Naha urang dahar tina unggal tangkal anu ku Allah geus diidinan pikeun didahar ku urang, atawa urang dahar tina tangkal anu geus dilarang pikeun didahar ku urang? Urang ogé manggihan yén pilihan ngeunaan naon anu kudu didahar ngawengku ujian ngeunaan kumaha urang ngahakan kadaharan anu dipasihkeun.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

Dina ahir Israél rohani, dina mangsa gerakan Millerite, pesen anu kahiji dipaparinkeun kakuatan dina tanggal 11 Agustus 1840. Yoyakim di dinya ngawakilan kaum Protestan anu harita keur dibawa ka Babul sangkan jadi putri-putrina. Maranéhna disanghareupan ku hiji ujian nalika malaikat dina Wahyu sapuluh turun sarta nyekel hiji kitab leutik anu kabuka dina pananganana. Saperti Yoyakim murtad ngalawan pamenta-pamenta Nebukadnesar, tuluy sanggeus éta digiring kana panawanan, kitu deui kaum Protestan nolak ngadahar kadaharan anu aya dina panangan malaikat éta, dumasar kana tradisi jeung adat kabiasaan anu ku maranéhna dibawa kaluar ti Jaman Poék.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

Dina cinyusu taun 1844, prosés pangujian geus ngahontal hiji “titik balik” pikeun Yoyakim jeung kaum Protestan, sarta sakumaha dina prosés pangujian anu kahiji pikeun Israél rohani, maranéhna “mulang” sarta teu deui leumpang jeung Yesus. Dina sajarah éta Daniel, Hananya, Misael, jeung Azarya ngalambangkeun kaum Millerit, anu milih ngadahar kitab leutik anu amis dina sungutna, tapi jadi pait dina beuteungna.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Lamun urang ngasupkeun Adam jeung Hawa, urang boga opat saksi klasik yén ujian téh dilambangkeun ku kalakuan dahar. Urang boga sababaraha saksi nubuat, anu sakabéhna miboga tandana anu kahiji jeung anu pamungkas. Kasaksian ngeunaan ujian manna téh mangrupa saksi kahiji, jeung ujian Roti ti Sawarga téh boh mangrupa ujian kahiji pikeun Israil rohani, bari ogé jadi saksi pamungkas pikeun Israil baheula. Ujian ngeunaan buku leutik téh boh anu kahiji boh anu pamungkas. Ieu téh ahir pangumbaraan Israil rohani minangka garéja di padang gurun, sarta ieu ogé anu kahiji tina jalma-jalma anu dipilih pikeun jadi umat Allah anu dibéré sebutan dina ahir. Kaum Millerites téh mangrupa awal umat Allah anu dibéré sebutan, anu kudu diidéntifikasi minangka tanduk sajati tina Protestanisme. Aya sababaraha saksi ngeunaan prosés pangujian anu dimimitian nalika talatah kahiji dipaparin kakawasaan.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

Dina éta rupa-rupa prosés pangujian, datang hiji “titik balik”, nalika ampir sakabéh murid ngajauh. Dina kasaksian Yosua jeung Kaleb, sakumna Israil ngajauh sarta néangan pikeun mulang ka Mesir. Di garéja di Galilea, lolobana murid ngajauh. Ku sabab Yesus téh Alfa jeung Omega, “titik balik” anu digambarkeun dina tungtung prosés pangujian ogé dipintonkeun dina awal prosés pangujian. Nalika manna mimiti dipasihkeun ka Israil baheula, aya jalma-jalma anu langsung ngajauh tina parentah-parentah éta. Dina baptisan Kristus, Anjeunna ngajauh sarta angkat ka padang gurun. Sadérék White ngagunakeun lambang hiji titik balik ku cara anu kacida maparin kateranganana.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung garéja. Dina pangaping Allah, nalika rupa-rupa krisis ieu datang, cahaya pikeun waktu éta dipaparinkeun. Lamun éta ditarima, aya kamajuan rohani; lamun ditampik, kamunduran rohani jeung karuksakan nuturkeun. Gusti dina pangandika-Na geus muka padamelan agrésif Injil sakumaha éta geus dilaksanakeun dina mangsa katukang, sarta bakal dilaksanakeun dina mangsa nu bakal datang, nepi ka papacangan panutup, nalika agénsi-agénsi satanis bakal nyieun gerakan pamungkasna anu matak pikaheraneun. Tina éta pangandika urang ngartos yén kakuatan-kakuatan ayeuna keur digawé anu bakal mawa asup kana papacangan agung panungtungan antara kahadéan jeung kajahatan—antara Sétan, pangéran poék, jeung Kristus, Pangéran hirup. Tapi kameunangan nu bakal datang pikeun jalma-jalma anu nyaah jeung sieun ka Allah téh satangtuna sakumaha tahta-Na diteguhkeun di sawarga.” Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Nalika manna munggaran dipaparinkeun ka Israél baheula, cahaya pikeun éta sajarah dipaparinkeun. Dina baptisan Kristus, cahaya pikeun éta sajarah dipaparinkeun. Dina tanggal 11 Agustus 1840, cahaya pikeun éta sajarah dipaparinkeun. Unggal éta titik balik nandaan awal hiji prosés pangbeberatan anu ahirna mungkas dina titik balik séjén, nalika umat perjangjian anu baheula murtad sarta teu deui leumpang jeung Kristus.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Kusabab rupa-rupa prosés pangujian ieu ngawakilan boh prosés pangujian pikeun umat perjangjian baheula boh pikeun umat perjangjian anyar, aya dua kacindekan tina prosés pangujian éta. Kacindekan tina prosés pangujian, ku kituna ogé titik balik pamungkas pikeun kaum Protestan dina sajarah Millerite, nyaéta cinyusu taun 1844. Kacindekan tina prosés pangujian (dina usum gugur taun 1844), atawa titik balik pikeun urang Millerite sorangan, kajadian sanggeus titik balik pikeun umat Allah nu baheula.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Dina sajarah Kristus, prosés panggujian katandaan ku Anjeunna ngabersihan Bait Allah dua kali, sakali dina awal palayanan-Na, lajeng sakali deui dina ahir palayanan-Na.

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

Nalika Yesus ngamimitian palayanan-Na ka umum, Anjeunna nyucikeun Bait Allah tina panajisan nu nyacralkeunana. Di antara kalakuan-kalakuan panungtungan dina palayanan-Na aya panyucian Bait Allah anu kadua. Kitu deui, dina pagawean panungtungan pikeun méré panggeuing ka dunya, aya dua panggero anu béda ka gereja-gereja. Pekabaran malaikat kadua nyaéta, “Babul geus rubuh, geus rubuh, kota anu agung éta, sabab manehna geus ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna” (Wahyu 14:8). Jeung dina sora tarik tina pekabaran malaikat katilu kadéngé hiji sora ti sawarga nyebut, “Kaluarlah ti dinya, umat-Ku, supaya maraneh ulah milu kana dosa-dosana, jeung supaya maraneh ulah narima bala-balana. Sabab dosa-dosana geus nepi ka sawarga, jeung Allah geus émut kana kajahatan-kajahatanana” (Wahyu 18:4, 5).” Selected Messages, jld. 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Prosés pangujian tina dua kali panyucian Bait Allah ku Kristus saluyu jeung Maleakhi pasal tilu, dina tulisan-tulisan Roh Nubuat.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

Dina ngabersihan Bait Allah tina para meuli jeung nu ngajual ti dunya, Yesus ngumumkeun pancén-Na pikeun ngabersihan hate tina najisna dosa,—tina kahayang-kahayang kadunyaan, napsu-napsu mementingkeun diri, kabiasaan-kabiasaan jahat, anu ngaruksak jiwa. Maleakhi 3:1–3 dikutip. The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Panyucian umat Allah ngawakilan prosés pangujian anu sababaraha kali diidentipikasikeun jeung sababaraha jalur nubuat. Unggal rujukan, mimitian ti Adam jeung Hawa nepi ka sajarah Millerite, ngawakilan panyucian saratus opat puluh opat rébu.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

“Dina poé-poé panungtungan sajarah dunya ieu, perjangjian Allah jeung umat-Na anu nurut kana parentah-parentah-Na kudu dipaparin pembaruan deui.” Review and Herald, 26 Pébruari 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Prosés pamurnian saratus opat puluh opat rébu téh mangrupa rujukan anu kahiji dina kitab Daniel, anu mangrupa kitab kahiji tina dua kitab anu babarengan ngawakilan Wahyu Yesus Kristus anu dibuka segelna pas saméméh mangsa kasempetan manusa ditutup. Prosés pamurnian saratus opat puluh opat rébu ogé digambarkeun minangka prosés panyegelan. Nalika amanat kahiji ngeunaan prosés pamurnian jeung panyegelan saratus opat puluh opat rébu dimimitian dina 11 Séptémber 2001, éta jadi hiji titik balik pikeun garéja jeung pikeun dunya. Dina Wahyu pasal dalapan welas, malaikat anu nyaangan dunya ku kamulyaan-Na tuluy sumping. Sanajan kitu, dina Wahyu dalapan welas, malaikat éta henteu digambarkeun nyepeng naon-naon pikeun didahar dina leungeunna—tapi éta aya. Kitab leutik éta aya. Éta bisa gampang dipikawanoh ku jalma-jalma anu milih pikeun ngadahar métodologi anu ku nabi Yesaya digambarkeun minangka “garis kana garis.”

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Ku nerapkeun “garis kana garis” urang ngartos yén nalika Kristus turun dina 11 Séptémber 2001, Anjeunna ogé miboga hiji “buku leutik” anu geus dilambangkeun minangka “manna”, “roti ti sawarga” jeung “buku leutik”. Tapi dina 11 Séptémber 2001, umat pilihan baheula, anu dilambangkeun ku Yoyakim, milih tetep nyekel kana adat kabiasaan jeung tradisi Adventisme, tuluy mimiti ngaléngkah kana panawanan Babul anu bakal lengkep dina hukum Minggu.

“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.

“Naha ayeuna datang kecap yén kuring geus nyatakeun yén New York kudu disapu ku gelombang pasang? Ieu can kungsi ku kuring diucapkeun. Kuring geus nyebutkeun, waktu kuring ningali gedong-gedong jangkung keur diwangun di dinya, lanté demi lanté, ‘Kajadian-kajadian anu kacida pikasieuneunana bakal lumangsung nalika Gusti ngadeg pikeun ngagelegerkeun bumi kalayan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal ka dalapan welas tina Wahyu téh mangrupa panggeuing ngeunaan naon anu bakal datang ka bumi. Tapi kuring teu boga cahaya anu husus ngeunaan naon anu bakal datang ka New York, iwal yén kuring nyaho yén hiji poé gedong-gedong jangkung di dinya bakal diruntuhkeun ku pulak-palikna kakawasaan Allah. Tina cahaya anu dipasihkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji keuna tina kakawasaan-Na anu maha kuat, sarta wangunan-wangunan raksasa ieu bakal rubuh. Kajadian-kajadian bakal lumangsung anu pikasieuneunana teu sanggup ku urang dibayangkeun.” Review and Herald, 5 Juli 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Nalika “gedong-gedong badag” di “New York” “dijungkirbalikeun ku diputer jeung dibalikeunana kakawasaan Allah,” dina tanggal 11 Séptémber 2001, cahaya malaikat dina Wahyu dalapan welas ngeusian sakuliah bumi, sabab hiji titik balik geus datang dina sajarah sato bumi dina Wahyu tilu welas.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung sajarah gareja. Dina pangersa Allah, nalika rupa-rupa krisis ieu datang, cahaya pikeun mangsa éta dipasihkeun. Lamun éta ditarima, bakal aya kamajuan rohani; lamun ditolak, bakal nuturkeun kamunduran rohani jeung karam iman.” Bible Echo, 26 Agustus 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Nalika cahaya malaikat dina Wahyu dalapan welas sumping dina tanggal 11 Séptémber 2001, jalma-jalma anu narima éta cahaya maju sacara rohani, ari anu nolak éta cahaya mundur sacara rohani, sarta mimiti ngalakonan lalampahan maranéhna nu barontak nepi ka titik balik pamungkas maranéhna, nyaéta hukum Minggu, tempat maranéhna salalawasna ngaramukrukeun pangakuan maranéhna salaku utusan-utusan malaikat katilu. Maranéhna anu aya di Galilea anu muru nyimpang sarta henteu deui leumpang jeung Kristus dina Yohanes 6:66, keur muru nyimpang tina cahaya anu mimiti sumping dina baptisan-Na, nyaéta tempat pesen kahiji tina sajarah pangudag éta meunang kakawasaan. Dina Daniel pasal hiji, dua golongan panyembah digambarkeun dina sajarah nalika pesen kahiji meunang kakawasaan. Yoyakim ngagambarkeun jalma-jalma anu ngaramukrukeun iman, ari Daniel, Hananya, Misail, jeung Azarya ngagambarkeun jalma-jalma anu satia.

In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

Dina taun katilu pamaréntahan Yoyakim raja Yuda, sumping Nebukadnesar raja Babul ka Yerusalem, tuluy ngepung éta kota. Jeung ku PANGERAN Yoyakim raja Yuda dipasrahkeun ka leungeunna, kitu deui sawaréh pakakas ti Bait Allah; anu ku anjeunna dibawa ka tanah Sinear, ka imah dewata-na, sarta pakakas-pakakas éta disimpenna di perbendaharaan dewata-na. Geus kitu raja maréntah ka Aspenaz, kapala para sida-sida karatonna, sangkan mawa sawatara urang ti urang Israil, ti turunan karajaan jeung ti golongan para bangsawan; nya éta para nonoman anu taya cacadna, rupana alus, tarampil dina sagala hikmah, pinter dina pangaweruh, ngarti kana élmu, sarta boga kabisa pikeun ngawula di karaton raja, jeung anu bisa diajar élmu pangaweruh jeung basa urang Kasdim. Jeung raja netepkeun keur maranéhna pangbagéan dahareun sapopoé tina kadaharan raja, jeung tina anggur anu diinum ku anjeunna; kitu maranéhna dipiara salila tilu taun, sangkan dina ahirna maranéhna bisa ngadeuheus ka payuneun raja. Ayeuna di antara maranéhna aya ti urang Yuda, nya éta Daniel, Hananya, Misail, jeung Azarya. Ka maranéhna kapala para sida-sida méré ngaran-ngaran séjén: ka Daniel dibéré ngaran Beltesasar; ka Hananya, Sadrak; ka Misail, Mesak; jeung ka Azarya, Abednego. Tapi Daniel mantepkeun dina haténa yén anjeunna moal ngotorkeun dirina ku pangbagéan kadaharan raja, atawa ku anggur anu diinum ku raja; ku sabab éta anjeunna nyuhunkeun ka kapala para sida-sida supaya anjeunna ulah ngotorkeun dirina. Daniel 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Daniel, Hananiah, Mishael, jeung Azariah téh barudak Yuda. Maranéhna dijadikeun sida, ku kituna ngalambangkeun generasi pamungkas Adventisme. Nebukadnesar, sakumaha loba raja baheula séjénna, nyieun opat nonoman Yuda éta dikabiri, pikeun ngaleungitkeun sagala kahariwang anu bisa karasa ku raja nalika maranéhna ngalalayanan minangka budak jeung boga patalina jeung pamajikan-pamajikan raja katut selir-selirna.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

Sacara simbolis ieu ngagambarkeun generasi panungtung Adventisme, sabab moal aya deui garis Yuda sanggeus opat ieu. Opat mangrupakeun lambang sadunya, ku kituna ngagambarkeun generasi panungtung umat Advent Poé Katujuh di sakuliah dunya anu ngakuan 11 Séptémber 2001 minangka minuhan Firman nubuat Allah.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Eta umat Advent Poé Katujuh téh jadi poko tina Firman nubuat Allah, sabab maranéhna nyaéta jalma-jalma anu dipanggero pikeun jadi saratus opat puluh opat rébu. Sanajan kitu, warisan nubuat maranéhna dimimitian ku pambarontakan karuhunna, dina taun 1863. Pambarontakan anu mimiti éta ampir mustahil pikeun dipikawanoh, sabab geus katutupan ku tradisi jeung kabiasaan opat turunan tina pambarontakan anu beuki ngaronjat. Sanajan hese pikeun dipikawanoh, éta kudu katingali jeung diaku, sakumaha Daniel ahirna ngalakukeunana dina Daniel pasal salapan. Anjeunna ngalakukeun éta ku ngakuan kayaktian anu aya dina Firman nubuat Allah.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Pamurkaan anu Daniel jeung tilu jalmi mulya téh turun langsung ti dinya, nyaéta panolakan ramana pikeun tetep misah ti pangaruh-pangaruh kafir anu ngurilingan maranéhna. Dina taun 1863, Adventisme Laodikea balik deui ka métodologi Alkitabiah Protestantisme murtad jeung Katolik, pikeun ngajaga panolakan maranéhna kana idéntifikasi Miller ngeunaan “tujuh kali” dina Imamat dua puluh genep. Pamurkaan éta, pikeun Daniel jeung tilu jalmi mulya, dilambangkeun ku raja Hizkia.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Raja Hizkia nyuhunkeun ka PANGERAN sangkan anjeunna ulah maot, sarta doana dikabulkeun nalika PANGERAN maparin deui ka anjeunna 15 taun. Ku hal éta, anjeunna tuluy ngabapakan Manasyeh, salah sahiji raja Yuda anu pangjahatna, tapi ogé raja anu nandaan awal panaklukan jeung pangperbudakan Yuda anu maju léngkah demi léngkah dina tujuh tahap. Dina taun 1856, Saksi Anu Satia sumping ngetok panto Adventisme Laodikea, tapi maranéhna milih hirup sarta henteu paéh kana diri sorangan. Nepi ka taun 1863, maranéhna geus ngawangun deui “Yerikho” sarta ngamimitian pemberontakan anu beuki ngaronjat, anu ahirna nyegah maranéhna pikeun ngaku 11 Séptémber 2001 minangka awal lalampahan tilu-léngkah maranéhna kana perbudakan Babul rohani anu réngsé dina hukum Minggu.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Pikeun raja Hiskia, taun 1863 datang nalika pamenta hirupna dikabulkeun. Gusti maparin tanda yén pamentana parantos ditampi. Allah mastikeun éta pamenta ku ngagerakkeun panonpoé, sarta urang Babul ningali padamelan Allah di langit, sanajan maranéhna henteu terang naon hartina. Tuluy urang Babul sumping ka Yerusalem pikeun neangan katerangan ngeunaan Allah anu miboga kakawasaan pikeun ngadalikeun panonpoé. Tinimbang ngamulyakeun Allah Sawarga, raja Hiskia, tinimbang paéh kana diri sorangan, milih ngamulyakeun baitna jeung kotana tibatan Allah anu parantos milih nempatkeun asma-Na di éta bait jeung éta kota.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Éta pambrontakan ngalahirkeun nubuat yén anak-anak tina galur getihna bakal jadi budak jeung sida-sida di Babul. Eta anak-anak téh nyaéta Daniel, Hananiah, Misael, jeung Azariah, sarta ngalambangkeun generasi ahir sacara rohani tina jalma-jalma Advent Poé Katujuh anu ngakuan 11 Séptémber 2001 minangka hiji titik balik dina sajarah bangsa-bangsa dunya jeung garéja, nalika cahaya dipasihkeun anu bakal nguji jeung mere meterai ka saratus opat puluh opat rébu.

In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

Dina mangsa éta Hiskia gering nepi ka méh paéh. Tuluy nabi Yesaya bin Amos sumping ka anjeunna sarta ngadawuh ka anjeunna, “Kieu timbalan PANGERAN: Rapihkeun urusan imah maneh, sabab maneh bakal paéh, moal hirup.” Ti dinya anjeunna malikkeun beungeutna ka témbok, tuluy neneda ka PANGERAN, saurna, “Mugi, nun PANGERAN, émut ayeuna kumaha sim kuring geus hirup di payuneun Gusti kalayan satia jeung ku hate anu sampurna, sarta geus ngalampahkeun naon anu hade dina paningal Gusti.” Tuluy Hiskia ceurik pisan. Kajadian, saméméh Yesaya kaluar nepi ka buruan tengah, timbalan PANGERAN sumping ka anjeunna, saur-Na, “Balik deui, sarta béjakeun ka Hiskia, pamingpin umat Kami, kieu timbalan PANGERAN, Allah Daud karuhun maneh: Kami geus ngadangu paneda maneh, Kami geus ningali cimata maneh; tengetan, Kami baris nyageurkeun maneh; dina poé katilu maneh bakal naék ka Bait PANGERAN. Jeung kana umur maneh ku Kami bakal ditambahan lima welas taun; sarta maneh jeung ieu kota ku Kami bakal dileupaskeun tina panangan raja Asyur; jeung ieu kota ku Kami bakal dibélaan ku lantaran diri Kami sorangan, jeung ku lantaran Daud abdi Kami.” Tuluy Yesaya ngadawuh, “Candak sakapal buah ara.” Tuluy maranéhna nyandakna sarta nerapkeun kana bisul éta, tuluy anjeunna cageur. Sarta Hiskia ngadawuh ka Yesaya, “Naon tandana yén PANGERAN bakal nyageurkeun kaula, sarta yén kaula bakal naék ka Bait PANGERAN dina poé katilu?” Jeung Yesaya ngawaler, “Ieu tandana ti PANGERAN pikeun maneh, yén PANGERAN baris ngalaksanakeun hal anu geus diucapkeun-Na: naha kalangkang téh rék maju sapuluh undakan, atawa mundur sapuluh undakan?” Hiskia ngawaler, “Gampil pikeun kalangkang turun sapuluh undakan; henteu, mending kalangkang balik mundur sapuluh undakan.” Tuluy Yesaya nabi sasambat ka PANGERAN; sarta Anjeunna ngabalikeun kalangkang sapuluh undakan ka tukang, anu saméméhna geus turun dina undakan Ahas. Dina waktos éta Berodakbaladan putra Baladan, raja Babul, ngirim serat-serat jeung hiji pangbébén ka Hiskia, sabab anjeunna geus ngadangu yén Hiskia kungsi gering. Jeung Hiskia ngaregepkeun maranéhna, sarta mintonkeun ka maranéhna sakabéh tempat barang-barangna anu mulya, pérak, emas, rempah-rempah, minyak wangi anu adi, sakabéh gedong pakarangna, jeung sagala anu kapanggih dina gudang harta banda na; teu aya nanaon di imahna, atawa dina sakabéh kakawasaanana, anu henteu dipintonkeun ku Hiskia ka maranéhna. Tuluy nabi Yesaya sumping ka raja Hiskia, sarta ngadawuh ka anjeunna, “Naon ceuk jalma-jalma éta? Jeung ti mana maranéhna datang ka maneh?” Hiskia ngawaler, “Maranéhna datang ti nagri anu jauh, nyaéta ti Babul.” Anjeunna ngadawuh deui, “Naon anu geus maranéhna tingali di imah maneh?” Hiskia ngawaler, “Sagala anu aya di imah kaula geus ku maranéhna ditingali; teu aya nanaon di antara harta banda kaula anu henteu ku kaula dipintonkeun ka maranéhna.” Tuluy Yesaya ngadawuh ka Hiskia, “Dangukeun timbalan PANGERAN. Tengetan, bakal datang poé-poé, yén sagala anu aya di imah maneh, jeung naon anu ku karuhun maneh geus disimpen nepi ka poé ieu, bakal diangkut ka Babul; moal aya anu kari, timbalan PANGERAN. Jeung tina anak-anak maneh anu bakal medal ti maneh, anu bakal dilahirkeun ku maneh, maranéhna bakal dicandak; sarta maranéhna bakal jadi sida-sida di karaton raja Babul.” Tuluy Hiskia ngadawuh ka Yesaya, “Saé timbalan PANGERAN anu geus ku maneh diucapkeun.” Saur anjeunna, “Naha henteu saé, lamun karapihan jeung kayaktian aya dina mangsa kaula?” Jeung sesa kalakuan Hiskia, jeung sakabéh kakawasaanana, jeung kumaha anjeunna nyieun balong jeung saluran cai, sarta mawa cai asup ka kota, naha éta henteu kaserat dina kitab babad para raja Yuda? Tuluy Hiskia tilem jeung karuhunna; sarta Menase putrana maréntah gaganti anjeunna. 2 Raja-raja 20:1–21.

The next verse says:

Ayat salajengna nyebutkeun:

Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

Manasyeh yuswana dua welas taun nalika wiwit jumeneng ratu, lan jumeneng ratu ana ing Yerusalem limang puluh lima taun suwéné. Déné asmane biyungé yaiku Hefzibah. 2 Raja-raja 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Naon nu bakal kajadian lamun raja Hiskia narima pangersa PANGERAN, tuluy saukur ngabebenah imahna sarta maot? Anjeunna dipaparin lima belas taun tambahan, sarta tilu taun ti harita lahirlah Manasye anu jahat. Naon nu bakal kajadian dina taun 1856, lamun Adventisme narima peralihan ti Filadelfia ka Laodikia, ngabebenah imahna, sarta ngantunkeun kaleresan-kaleresan dasar William Miller tetep gembleng? Jigana urang moal kungsi nyaho jawaban kana patalékan éta, tapi nu ku urang dipikanyaho nyaéta yén “Daniel netepkeun dina haténa yén anjeunna moal ngotorkeun dirina ku bagian kadaharan raja, atawa ku anggur anu diinum ku anjeunna.”

We will continue Daniel chapter one in the next article.

Urang bakal neruskeun Daniel pasal hiji dina artikel salajengna.