The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.

Pesen dina Daniel pasal dalapan jeung salapan, anu dilambangkeun ku Walungan Ulai, dibuka segelna dina taun 1798. Nubuat dina pasal dalapan ditafsirkeun dina pasal salapan ku Jibril, tapi kakara sanggeus Daniel neda hiji doa, anu dianggap minangka salah sahiji doa manusa anu pangpentingna dina Alkitab. Dina éta doa, Daniel nétélakeun yén manéhna geus ngarti yén karuksakan Yérusalém bakal lumangsung salila tujuh puluh taun nurutkeun naon anu kapanggihna dina kitab Yermia.

In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

Dina taun kahiji pamaréntahan Darius putra Ahasweros, tina katurunan urang Média, anu diangkat jadi raja ngawasaan karajaan urang Kaldea; dina taun kahiji pamaréntahanana, kuring Daniel ngartos tina kitab-kitab kana jumlah taun anu ku firman PANGERAN geus didawuhkeun ka Yermia nabi, yén Anjeunna bakal nyampurnakeun tujuh puluh taun dina karuksakan Yerusalem. Daniel 9:1, 2.

Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.

Yermia ogé netelakeun yén dina ahir tujuh puluh taun éta Bélshasar bakal maot nalika Kores, panglima Darius, nalukkeun Babul.

And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

Jeung sakuliah tanah ieu bakal jadi karuksakan jeung kaheranan; sarta bangsa-bangsa ieu bakal ngawula ka raja Babul salila tujuh puluh taun. Jeung bakal kajadian, sanggeus tujuh puluh taun genep, yén Kami bakal ngahukum raja Babul, jeung bangsa éta, saur PANGERAN, ku sabab kajahatan maranéhna, kitu deui tanah urang Kasdim, sarta Kami bakal ngajadikeun éta karuksakan anu langgeng. Yermia 25:11, 12.

Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.

Daniel ogé ngaidentifikasi yén tujuh puluh taun pangancuran téh mangrupa panggenepan tina hiji nubuat anu kacatet ku Musa.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

Enya, sakumna Israél geus ngalanggar hukum-Mantenna, ku nyimpang, nepi ka maranéhna henteu nurut kana sora-Mantenna; ku sabab éta kutuk téh geus dicurahkeun ka kami, kitu deui sumpah anu kaungel dina hukum Musa, abdi Allah, lantaran kami geus dosa ka Anjeunna. Jeung Mantenna geus netepkeun pangandika-pangandika-Na, anu geus diucapkeun-Na ngalawan kami, jeung ngalawan hakim-hakim kami anu ngahakiman kami, ku ngadatangkeun ka kami hiji musibat anu gedé; sabab di handapeun sakumna langit can kungsi dipigawé naon anu geus dipigawé ka Yerusalem. Sakumaha anu geus kaungel dina hukum Musa, sakabéh musibat ieu geus datang ka kami; tapi kami tacan ngadu’a ka payuneun PANGERAN Allah kami, supaya kami malik tina kajahatan-kajahatan kami, sarta ngartos kana bebeneran-Mantenna. Daniel 9:11–13.

The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.

“Sumpah” anu geus dilanggar ku Israil anu nimbulkeun “kutuk” téh nya éta “tujuh kali” dina Imamat dua puluh genep. Kecap anu ditarjamahkeun jadi “tujuh kali” dina Imamat dua puluh genep téh sarua jeung kecap Ibrani anu ditarjamahkeun jadi “sumpah” dina Daniel salapan. Sumpah Musa anu dilambangkeun ku kecap anu ditarjamahkeun jadi “tujuh kali” téh nya éta nubuatan waktos anu kahiji anu kapanggih ku William Miller, sarta éta téh nya éta anu kahiji tina bebeneran-bebeneran dasar anjeunna anu disisihkeun dina taun 1863. William Miller ngawakilan Elia, sarta ieu dipastikeun ku Roh Nubuat.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.

“Rébuan jalma dibimbing pikeun narima bebeneran anu diwawarakeun ku William Miller, sarta palayan-palayan Allah dihudangkeun dina sumanget jeung kakawasaan Élia pikeun ngembarkeun éta amanat.” Early Writings, 233.

In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.

Dina taun 1863, gerakan Millerite réngsé nalika jalma-jalma anu saméméhna aya dina gerakan éta ngamimitian garéja Advent Poé Katujuh. Nalika maranéhna mimiti jadi hiji garéja, gerakan éta réngsé. Eta réngsé nalika maranéhna maéhan Musa sakumaha digambarkeun dina “tujuh kali” tina Imamat dua puluh genep, sarta nalika dina waktu anu sarua maranéhna ogé maéhan Élia, utusan anu geus nampilkeun “sumpah” Musa ka éta gerakan. Musa jeung Élia duanana dipaéhan dina taun 1863 sarta henteu kudu dihirupkeun deui nepi ka sanggeus 11 Séptémber 2001, nalika Allah mawa deui gerakan Future for America kana jalan-jalan heubeul.

Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.

Future for America ngaku tanggal 11 Séptémber 2001 minangka datangna bala katilu, jeung anu netepkeun yén pangidéntifikasian serangan Islam dina 11 Séptémber téh nya éta sajarah dua bala anu kahiji sakumaha diidéntifikasi ku kaum Millerite, anu sacara husus digambarkeun dina duanana bagan panaratas taun 1843 jeung 1850. Ku balik deui kana sajarah Millerite pikeun ngukuhkeun peran modérn Islam, Gusti tuluy muka pangarti Future for America ngeunaan “tujuh kali” dina Imamat dua puluh genep, anu sacara grafis digambarkeun dina duanana bagan dina kolom tengah. Jeung dina duanana bagan, puseur tina kolom tengah téh nyaéta salib. Nalika Allah nungtun dina panyusunan duanana méja Habakuk, Mantenna mastikeun yén “sumpah” Musa, “tujuh kali” dina Imamat dua puluh genep, jadi puseur tina sakabéh gambaran-gambaran nubuat séjénna, sarta yén dina duanana méja Kristus ditempatkeun pas di tengahna.

This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.

Ieu saluyu jeung hiji jangka waktu anu aya dina nubuat séjén, anu ditafsirkeun ku Jibril dina pasal salapan Kitab Daniél, anu netelakeun yén Kristus bakal netepkeun perjangjian jeung loba jalma salila saminggu.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

Mantenna bakal nguatkeun jangji ka loba jalma salila saminggu hiji; sarta di tengah-tengah saminggu éta manehna bakal ngeureunkeun kurban jeung sasajén, jeung ku sabab sumebarna kalakuan-kalakuan keji manehna bakal ngajadikeun éta tinarajang jeung sepi, nepi ka mangsa pamungkasna, sarta naon anu geus ditangtukeun bakal dicurahkeun ka anu dijadikeun tinarajang. Daniel 9:27.

A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.

Saminggu profétis téh dua rébu lima ratus dua puluh poé simbolis, sarta nubuat anu keur dijentrekeun ku Jibril nandakeun yén dina “tengah” atawa puseur éta dua rébu lima ratus dua puluh poé simbolis, Kristus bakal disalib. Kristus téh puseur tina ‘dua rébu lima ratus dua puluh’ dina duanana papan Habakuk, kitu deui dina saminggu nalika Anjeunna ngukuhkeun perjangjian jeung loba jalma.

In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.

Dina taun 1863 Adventisme mimiti ngadeg minangka hiji garéja, sarta gerakan Millerite anu geus dipaparin kakawasaan ku sumanget Élias dipaéhan. Gerakan Millerite ngartos yén dina kontéks tujuh garéja dina Wahyu maranéhna téh nyaéta garéja Filadélfia. Jalma-jalma anu misah ti maranéhna sanggeus Kaceuceub Agung taun 1844, tuluy diidentipikasikeun minangka urang Laodikia. Dina taun 1856 James White ngamimitian hiji runtuyan tulisan dina Review and Herald anu nétélakeun yén gerakan anu mimiti minangka Filadélfia geus robah jadi Laodikia, sarta yén para anggotana harita perlu neangan ubar anu dipasihkeun ka garéja Laodikia. Dina taun anu sarua, dina medal anu sarua, James White medalkeun hiji runtuyan tulisan anu ditulis ku Hiram Edson ngeunaan nubuat dua rébu lima ratus dua puluh taun tina Imamat dua puluh genep. Tulisan-tulisan éta henteu kungsi diréngsékeun.

When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.

Nalika Gusti nungtun gerakan Future for America balik deui ka jalan-jalan baheula sanggeus 11 Séptémber 2001, tulisan-tulisan ku Edson kapanggih deui, sarta pikeun kahiji kalina dina sajarah dua periode dua rébu lima ratus dua puluh taun éta kawanoh minangka dua kutuk. Hiji ngalawan sapuluh kaom kalér, jeung nu séjén ngalawan dua kaom kidul. Miller geus ngaidéntifikasi tujuh mangsa ngalawan karajaan kidul Yuda, tapi Edson ngaidéntifikasi tujuh mangsa ngalawan karajaan kalér Israél. Future for America ningali yén duanana kudu diterapkeun. Nalika dua panyebaran éta dihijikeun, éta ngahasilkeun cahaya nubuat anu can kungsi kawanoh ku Miller atawa Edson.

When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!

Waktu Gusti ngabalikeun Future for America ka jalan-jalan baheula sanggeus taun 2001, “sumpah” Musa hirup deui sarta nangtung dina suku-sukuna. Talatah anu patali jeung “sumpah” éta tuluy dipidangkeun ku para utusan malaikat katilu, sakumaha baheulana geus dipidangkeun jeung dilambangkeun ku para utusan malaikat kahiji. Future for America éta gerakan anu ngawartakeun talatah anu digambarkeun ku “Musa” dina kakawasaan “Élia,” sarta Élia écés masihan kasaksian Musa nepi ka panutup hiji runtuyan pidangan anu dijudulan Habakkuk’s Tables, anu réngsé kira-kira dina taun 2012. Nalika runtuyan pidangan éta réngsé, sato galak ti jurang anu taya dasarna naék pikeun nyieun perang ngalawan Musa jeung Élia. Peperangan éta dimimitian nalika Future for America netepkeun pikeun ngeureunkeun pagawean anu geus dipigawé ti saprak 1996, tuluy ngamimitian hiji sakola, anu ku kasombonganna dingaranan The School of the Prophets. Leuwih hadé lamun éta sakola dingaranan sakola para nabi palsu!

The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.

Kaayaan rurusuhan jeung kabingungan anu timbul nalika sakola mimiti ngantep jalma-jalma anu can kungsi dikukuhkeun ku Pangéran minangka utusan-utusan-Na pikeun ngenalkeun gagasan-gagasanna sorangan, réngsé ku pupusna Future for America dina tanggal 18 Juli 2020. Dina waktos éta Musa jeung Élia geus dipaéhan di jalan-jalan.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

Jeung lamun maranéhna geus ngarampungkeun kasaksianana, éta sato galak anu naék ti jero jurang anu taya dasarna bakal ngayakeun perang ngalawan maranéhna, sarta bakal ngéléhkeun maranéhna, tuluy maéhan maranéhna. Jeung layon-layon maranéhna bakal ngagolér di jalan kota gedé éta, anu sacara rohani disebut Sodoma jeung Mesir, tempat Gusti urang ogé disalibkeun. Wahyu 11:7, 8.

The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.

Kasaksian anu bisa dipercaya téh nya éta kasaksian anu réngsé dina panutupan runtuyan nu judulna Habakkuk’s Tables. Sanggeus éta, sato galak nyerang. Kuring henteu nyaho saha anu nuturkeun tulisan-tulisan ayeuna ieu, tapi kuring nganggap yén éta diwangun ku musuh-musuh Future for America sarua gedéna jeung ku jalma-jalma anu masih kénéh narékahan pikeun narima kuciwa tanggal 18 Juli. Ku sabab kitu, kuring ngarepkeun yén maranéhna anu kaasup kana golongan anu ku kuring dihartikeun minangka musuh bakal nunjukkeun kumaha aplikasi sajarah nubuat ieu, dina pikiran maranéhna, katingalina nguntungkeun diri sorangan. Kitu waé. Waktu téh pondok teuing pikeun pura-pura yén sajarah Future for America henteu écés diidéntifikasi minangka gerakan anu geus dilambangkeun ku gerakan Millerite, sarta pondok teuing pikeun pura-pura yén utusan manusa Laodikea anu cacad, anu diangkat pikeun mingpin gerakan éta, henteu dilambangkeun ku William Miller.

Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.

Miller téh saurang Philadelpia, ari kuring asup kana Adventisme ti dunya dina taun 1975, ku kituna kuring téh saurang Adventis Laodikia anu sah. Riwayat hirup kuring nyaksian kana éta kanyataan. Sanajan kitu, Allah sawarga anu pinuh ku welas asih anyar-anyar ieu maréntahkeun ka kuring supaya nulis pesen anu ayeuna keur dipedalkeun ku Anjeunna, tuluy ngirimkeunana ka gereja-gereja. Parentah-Na éta dibarengan ku jangji yén nalika Anjeunna ngahirupkeun deui Musa jeung Elia, maranéhna bakal dihirupkeun deui minangka Philadelpia, lain minangka Laodikia. Gerakan anu dimimitian dina sajarah Millerite téh mangsa Philadelphia, anu ahirna ngalangkungan kana Laodikia dina taun 1856 nalika éta mimiti prosés panolakanana kana pondasi anu geus diteundeun ku kaum Millerite. Panolakan éta dimimitian ku nyingkirkeun pamekaran anyar tina cahaya anu dipasihkeun ngaliwatan panulisan Hiram Edson. Tujuh taun ti harita, dina taun 1863, gerakan Elia anu geus mawa pesen Musa téh dipaéhan. Dina waktu anu sarua nalika gerakan éta dipaéhan, hiji gereja diwanohkeun pikeun ngagantikeun éta gerakan. Musa jeung Elia dipaéhan dina awal Adventisme, sarta maranéhna dipaéhan deui dina ahir Adventisme.

At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.

Dina tungtung Laodicea nu nubuatan, dina taun 1989 titingalian ngeunaan walungan Hiddekel dibuka meteraina, sarta mimiti aya hiji gerakan anu lahir tina indung Laodicea. Gusti henteu kagét ku éta, sarta Anjeunna terang yén Anjeunna bakal ngaréngsékeun pagawean tilu malaikat sakumaha Anjeunna ngamimitianana. Anjeunna bakal mungkas éta ku hiji gerakan jalma-jalma Piladelfia, sakumaha Anjeunna ngamimitianana, jeung pikeun ngalakukeun ieu gerakan anu sacara kalahiran téh Laodicea kudu dipaéhan sarta dihudangkeun deui jadi jalma-jalma Piladelfia. Ku cara kitu, gerakan anu dikaluarkeun tina garéja Laodicea bakal jadi nu kadalapan anu asalna tina tujuh, dina sajarah anu sarua nalika pasatuan tilu rupa bakal jadi nu kadalapan anu asalna tina tujuh. Jeung dina sajarah anu sarua pisan tanduk Republicanism ogé bakal ngalaman kabangkitan nu kadalapan anu asalna tina tujuh sarta anu kungsi dipaéhan ku “woke-ism” Mesir jeung Sodom, tapi garis nubuatan éta bakal dibahas engké dina tulisan-tulisan.

And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

Jeung jalma-jalma ti bangsa-bangsa, kulawarga-kulawarga, basa-basa, jeung nagara-nagara bakal ningali mayitna salila tilu poé satengah, sarta moal ngidinan mayitna dikurebkeun kana kuburan. Jeung maranéhna anu cicing di bumi bakal girang ku lantaran maranéhna, sarta suka-ria, sarta silih kirimkeun hadiah; sabab dua nabi ieu geus nyiksa maranéhna anu cicing di bumi. Jeung sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina suku-sukuna; sarta kasieun anu kacida gedéna tumiba ka jalma-jalma anu ningali maranéhna. Wahyu 11:9–11.

Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.

Masa depan pikeun Amérika henteu diasupkeun ka kubur, ngan ukur ngagolér di jalan, di tempat éta geus dipaéhan, sedengkeun musuh-musuhna ngagumbirakeun kana maotna anu katémbong. Tapi “sanggeus tilu satengah poé Roh kahirupan ti Allah asup ka maranéhna, sarta maranéhna nangtung dina sukuna.” Waktu geus euweuh deui, ku sabab éta tilu satengah poé téh lambang tina sarébu dua ratus genep puluh poé atawa taun, anu dina Wahyu dua welas ayat genep jeung opat welas ngawakilan padang gurun tempat tempat suci jeung pasukan téh ditincak-tincak. Lamun maranéhna geus diasupkeun ka kubur, maranéhna moal aya di hiji jalan tempat maranéhna bisa ditincak-tincak. Ditingcak-tincakna Masa depan pikeun Amérika lain ngan ukur hiji période lambang, tapi éta téh période lambang tina amanat “tujuh kali” anu diwakilan ku sumpah Musa.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Maranéhna bakal tumpur ku seukeutna pedang, sarta bakal digiring jadi tawanan ka sakumna bangsa; jeung Yerusalem bakal diinjeum-injeum ku bangsa-bangsa kapir, nepi ka genepan waktuna bangsa-bangsa kapir. Lukas 21:24.

There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.

Aya tilu mangsa Yerusalem geus diinjak-injak. Kahiji ku Babul ti taun 677 SM nepi ka taun 607 SM. Injak-injakan anu kadua ku Roma kapir ti taun 66 M nepi ka taun 70 M. Anu katilu ku Roma rohani ti taun 538 nepi ka taun 1798. Injak-injakan ka Yerusalem ku bangsa-bangsa kapir anu dicirian dina Lukas dua puluh hiji téh nyaéta sarébu dua ratus genep puluh taun kakawasaan kapausan. Wahyu sabelas, tempat urang manggihan kasaksian Musa jeung Elia, muka ku netelakeun éta mangsa waktu.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Tuluy sim kuring dipaparin hiji awi ukur anu kawas tongkat; tuluy malaikat nangtung bari ngandika, “Hudang, tuluy ukur Bait Allah, mezbah, jeung jalma-jalma anu nyembah di jerona. Tapi palataran anu aya di luar Bait Allah sing tinggalkeun, ulah diukur; sabab eta geus dipasrahkeun ka bangsa-bangsa kapir, jeung maranehna bakal nginjak-injak kota suci salila opat puluh dua bulan.” Wahyu 11:1, 2.

The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.

Paréntah ka Yohanes pikeun ngukur Bait Allah jeung para nu nyembah di jerona ngawakilan dibukana pangadilan dina taun 1844, sabab dua ayat saméméhna nétélakeun yén Yohanes kungsi ngalaman kapahitan tina Kaceuceubna Agung dina taun 1844, tuluy sanggeus anjeunna dibéjakeun yén manéhna kudu ngulang deui pagawean ngawawarkeun éta talatah, ayat kahiji dina pasal sabelas nétélakeun yén pangadilan éta kakara dimimitian.

“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.

“Waktuna geus datang nalika sagala hal anu bisa digoyangkeun bakal digoyangkeun, supaya hal-hal anu teu bisa digoyangkeun tetep aya. Unggal perkara keur dibawa pikeun dipariksa di payuneun Allah; sabab Mantenna keur ngukur Bait Allah, jeung para nu nyembah di jerona. ‘Kieu dawuhan Anjeunna anu nyepeng tujuh béntang dina leungeun katuhuna, anu leumpang di tengah-tengah tujuh kandélabrum emas; Kami terang kana pagawéan anjeun…. Aya hiji hal anu Kami tuduhkeun ngalawan ka anjeun, nyaéta ku sabab anjeun geus ninggalkeun kanyaah anjeun nu mimiti; ku sabab éta, émutlah ti mana anjeun geus murag, sarta tobatlah, tuluy lakukeun deui pagawéan nu ti heula; upama henteu, Kami bakal geura datang ka anjeun, sarta bakal nyabut kandélabrum éta tina tempatna.’ ‘Tobatlah; upama henteu, Kami bakal geura datang ka anjeun, sarta bakal merangan anjeun ku pedang tina sungut Kami. Sing saha anu boga ceuli, mugi ngadéngé naon anu diucapkeun ku Roh ka jamaah-jamaah: Ka anu meunang, Kami bakal mikeun ka anjeunna pikeun dahar manna anu disumputkeun, sarta bakal mikeun ka anjeunna hiji batu bodas, jeung dina éta batu aya hiji ngaran anyar anu ditulis, anu teu aya saurang ogé nyaho iwal ti anjeunna anu narimana.’” The 1888 Materials, 1116.

As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.

Sapertos Yohanes ngagambarkeun dibukana pangadilan panalungtikan dina taun 1844, anjeunna diparentahkeun supaya ngantepkeun palataran Bait Allah, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir anu baris nginjak-injak kota suci salila sarébu dua ratus genep puluh taun. Lukas dua puluh hiji netelakeun yén bangsa-bangsa kapir baris nginjak-injak Yerusalem nepi ka “mangsa” bangsa-bangsa kapir téh kacumponan. Yohanes dina pasal sabelas nembé waé netelakeun yén mangsa diinjak-injakna Yerusalem ku bangsa-bangsa kapir téh nya éta sajarah ti taun 538 nepi ka 1798. Yohanes netelakeun ieu mangsa dua kali dina pasal dua belas minangka padang gurun, hiji mangsa nalika garéja ngungsi ka dinya pikeun nyingkahan panganiayaan anu ditepikeun ku paus.

When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.

Nalika Musa jeung Elia dipaéhan sarta diantep di jalan supaya diinjak-injak salila tilu satengah poé, tilu sajarah saméméhna nalika Yerusalém diinjak-injak kudu dipikaharti minangka ngalambangkeun éta mangsa waktu. Dina Lukas dua puluh hiji, bangsa-bangsa sanés bakal nginjak-injak kota suci nepi ka “jaman-jaman” bangsa-bangsa sanés téh kaeusi.

Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.

Ku kituna, Lukas nandakeun aya leuwih ti hiji mangsa bangsa-bangsa kapir, tapi urang nyaho yén mangsa bangsa-bangsa kapir anu kaeusi téh taun 1798. “Mangsa bangsa-bangsa kapir” anu kahiji dimimitian dina taun 723 SM nalika karajaan kalér Israél ditincak-tincak ku Asyur. Tindakan ngincak-ngincak éta ngamimitian hiji panindesan ku kakawasaan kapir sarta terus lumangsung nepi ka taun 538 nalika kakawasaan kapapaan neraskeun éta karya nepi ka taun 1798. Kapirisme nyebarkeun sarta ngincak-ngincak Israél sacara lahiriah, jeung kapapaan nyebarkeun sarta ngincak-ngincak Israél rohani. “Mangsa-mangsa” bangsa-bangsa kapir ngawakilan dua rébu lima ratus dua puluh taun dina Imamat dua puluh genep anu ngawakilan dua période panindesan. Anu kahiji dilaksanakeun ku kapirisme sakumaha diwakilan ku Asyur, tuluy Babul, tuluy Rum kapir. Teras kakawasaan pangancur anu kadua, anu ku Miller diidéntifikasi dina raraga suci tina nubuatan anu digunakeunana, nyaéta kapapaan anu bakal neraskeun panindesan éta nepi ka taun 1798. Panindesan ku kapirisme jeung kapapaan téh mangrupa patalékan anu pisan anu diangkat dina dialog sawarga anu ngahasilkeun jawaban anu jadi dasar jeung tihang puseur Adventisme.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tuluy kuring ngadangu saurang santo keur nyarita, tuluy aya santo séjén nanya ka santo nu tangtu éta, anu keur nyarita téa, “Sabaraha lila ieu tetenjoan ngeunaan kurban sapopoe, jeung palanggaran nu ngabalukarkeun karuksakan, anu nyerahkeun boh tempat suci boh balad ka diinjak-injak?” Jeung anjeunna ngadawuh ka kuring, “Nepi ka dua rébu tilu ratus poé; satutasna tempat suci bakal disucikeun.” Daniel 8:13, 14.

The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.

Malaikat Jibril sareng malaikat-malaikat séjén ngarahkeun Miller sangkan ngartos yén “daily” ngalambangkeun kapaganan sareng yén “transgression of desolation” ngalambangkeun kapausan. Boh kapaganan boh kapausan bakal nginjeumkeun suci sareng pasukan. Ku kituna “times” bangsa-bangsa kapir anu dirujuk ku Lukas nyaéta dua mangsa nginjeumkeun salami sarébu dua ratus genep puluh taun, anu babarengan janten tujuh kali dina Imamat dua puluh genep.

The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.

Talatah ngeunaan “sumpah” Musa dipaéhan dina taun 1863, babarengan jeung utusan Élia anu geus nepikeun talatah Musa. Boh talatah Musa boh utusan Élia dihirupkeun deui sanggeus 11 Séptémber 2001. Sanggeus talatah Musa anu sakali deui diproklamasikeun ku Élia, maranéhna duanana dipaéhan, tuluy diantep di jalan sarta henteu dikurebkeun salila sarébu dua ratus genep puluh poé; ieu mangrupa patalina anu langsung jeung talatah ngeunaan “tujuh kali” anu ku Daniel disebut “sumpah” Musa. Gerakan jeung utusan anu ngulang talatah Élia ngeunaan Musa, sakumaha dilambangkeun ku Miller jeung kaum Millerit, tungtungna bakal nangtung dina suku-sukuna sarta dihirupkeun deui.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Sarta sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina suku sorangan; sarta kasieun anu kacida gedéna nimpa ka jalma-jalma anu ningali maranéhna. Jeung maranéhna ngadéngé sora anu tarik ti sawarga, nyarios ka maranéhna, “Naék ka dieu.” Tuluy maranéhna naék ka sawarga dina hiji mega; sarta musuh-musuh maranéhna nenjo ka maranéhna. Wahyu 11:11, 12.

We will address this truth in the next article.

Urang baris ngulik ieu bebeneran dina artikel salajengna.