As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Nalika urang ngalaksanakeun ulikan ngeunaan sajarah anu disumputkeun, urang bakal mertimbangkeun boh garis nubuat internal boh garis nubuat éksternal anu ayeuna kaharti sajajar jeung sajarah ti waktu ahir dina ayat opat puluh nepi ka hukum Minggu dina ayat opat puluh hiji. Garis internal tina sajarah nubuat éta ditandaan ku kitab Wahyu dina pasal sabelas ayat sabelas. Garis éksternal ditandaan ku kitab Daniel dina pasal sabelas ayat sabelas. Garis éksternal Daniel 11—ayat 11 sumping dina sajarah dina taun 2014, jeung garis internal Wahyu 11—ayat 11 sumping dina sajarah dina tanggal 31 Désémber 2023. Garis éksternal ngawakilan tanduk Républikan tina sato galak bumi, jeung garis internal ngawakilan tanduk Protestan tina sato galak bumi.

The United States

Amérika Sarikat

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Kitab Wahyu ngaidentipikasi hiji bangsa utama minangka jejer dina poé-poé panungtungan. Bangsa éta nya éta sato galak ti bumi anu maksa sakuliah dunya supaya nyembah ka sato galak laut kapapaan. Kitab Wahyu ngaidentipikasi hiji bangsa utama, hiji konfederasi sapuluh bangsa, jeung hiji garéja palsu. Bangsa éta nyaéta Amérika Sarikat, sato galak ti bumi dina pasal tilu welas; garéja palsu éta nyaéta sato galak laut dina pasal tilu welas; sarta konfederasi jahat sapuluh raja nurutkeun Alkitab nyaéta Perserikatan Bangsa-Bangsa. Tilu kakawasaan éta, anu dilambangkeun minangka naga, sato galak, jeung nabi palsu dina Wahyu genep welas, mingpin dunya ka Armagedon.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Maranéhna masing-masing diidéntifikasi dina Daniel sabelas, ayat opat puluh nepi ka opat puluh lima, tempat gareja palsu datang ka tungtungna di antara sagara-sagara jeung gunung suci anu mulya dina ayat opat puluh lima, anu sacara géografis saluyu jeung Armagedon dina Wahyu. Ayat opat puluh dimimitian dina taun 1798 nalika sato galak ti laut, nya éta gareja palsu, narima tatu anu matak paéh, sarta éta petikan ditungtungan ku éta sato galak ti laut anu dihirupkeun deui, anu mangrupa palacuran dina Wahyu tujuh welas, paéh pikeun kadua kalina, sahingga éta petikan réngsé pas di tempat éta dimimitian. Bangsa utama boh dina kitab Wahyu boh dina Daniel nyaéta Amérika Sarikat, sato galak ti bumi dina pasal pemberontakan, nyaéta Wahyu tilu welas. Sato galak ti bumi ogé nyaéta nabi palsu dina pasal genep welas tina Wahyu, sarta dina Daniel sabelas ayat opat puluh, éta téh kareta-kareta perang, kapal-kapal, jeung pasukan berkuda.

Half Truths are No Truth at All

Satengah Kaleresan téh Lain Kaleresan Saréréa ogé

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Bangsa anu jadi poko dina Daniel jeung Wahyu dina poé-poé panungtungan téh nyaéta Amérika Sarikat, jeung Daniel pasal sabelas dimimitian ku cara husus nangtukeun présidén panungtungan bangsa éta. Kabeneran ieu téh hiji kanyataan Alkitabiah anu geus pasti, anu ditolak ku Adventis Poé Katujuh Laodikia ku nyumput di tukangeun satengah kabeneran. Satengah kabeneran anu dipaké ku maranéhna pikeun nyumput dina perkara ieu nyaéta kasapukan maranéhna yén Amérika Sarikat téh boh sato galak ti bumi dina Wahyu tilu welas boh ogé nabi palsu dina pasal genep welas; tapi maranéhna nampik ningali yén Donald Trump téh hiji poko utama tina nubuat Alkitabiah dina poé-poé panungtungan. Allah henteu kungsi robah, jeung nalika Anjeunna berinteraksi jeung Mesir, Firaun téh jadi poko utama dina sajarah kenabian; tuluy jeung Babul, Nebukadnésar jeung Belsyasar disebut ngaranna. Koresy disebut ngaranna. Darius disebut ngaranna. Alkitab sacara husus nangtukeun pangawasa panungtungan tina sato galak ti bumi éta, sarta éta lain rujukan nu saukur saliwatan. Adventisme nyaho saha Amérika Sarikat téh dina nubuat ahir jaman, tapi teu bisa ningali yén Allah nyarioskeun boh ka bangsana boh ka pamingpinna dina unggal skénario kenabian, sarta sakabéh sajarah suci saméméhna éta ngagambarkeun poé-poé panungtungan.

Trump in the Final Vision

Tarompét dina Panglihatan Panungtungan

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump teh jejer kahiji dina tetenjo panungtungan Daniel, anu jadi puncak tina sakabéh tetenjo nubuat, lain ngan saukur dina kitab Daniel wungkul, tapi dina sakabéh Alkitab.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Jejer paningal pamungkas tina sajarah nubuat anu aya dina Firman Allah téh nyaéta Donald Trump. Anjeunna téh lambang anu nandakeun tapak-lacak nubuat lahiriah ahir jaman tina sajarah nu disumputkeun dina ayat opat puluh. Anjeunna ogé mangrupa pameungkeut anu nandakeun jeung netepkeun garis batiniah tina saratus opat puluh opat rébu. Saratus opat puluh opat rébu téh tanduk Protestan dina sato galak bumi dina Wahyu tilu welas, sarta Donald Trump ngawakilan tanduk Republik tina sato galak anu sarua. Sato galak éta téh Konstitusi Amérika Sarikat sakumaha diwakilan ku pamaréntahan republik konstitusional anu dina mimitina nempatkeun pamisahan antara dua tanduk éta, tapi ahirna ngahijikeun tanduk-tanduk éta jadi hiji gambar tina sato galak laut kapausan.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Suster White sababaraha kali nyaluyukeun arca emas dina Daniel pasal tilu jeung hukum Minggu dina poé-poé panungtungan; ku kituna, saha anu dilambangkeun ku Nebukadnezar? Adventisme bakal ngawartoskeun ka anjeun yén éta téh Amérika Sarikat, sato galak ti bumi dina Wahyu pasal tilu welas, anu sarua jeung nétélakeun yén Babul lah anu ngalungkeun Sadrakh, Mesakh, jeung Abednego kana seuneu. Nebukadnezar lah anu ku Kitab Suci diidentifikasi minangka anu tanggung jawab dina mangsa hukum Minggu, jadi saha Nebukadnezar téh, lamun lain présidén anu maréntah nalika hukum Minggu anu geura datang éta sumping?

Three

Tilu

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Panempo anu pamungkas ti Daniel, nyaéta panempo di Walungan Hiddekel, kabagi jadi tilu pasal anu masing-masing saluyu jeung ciri-ciri tilu malaikat dina Wahyu opat welas. Tilu pasal éta ngawakilan malaikat kahiji, kadua, jeung katilu, tapi éta ogé ngawakilan amanat pamungkas Daniel. Amanatna anu kahiji dina pasal hiji ogé ngawakilan tilu malaikat dina Wahyu opat welas, sarta ku kituna tanda tangan Alfa jeung Omega diteundeun kana pasal hiji jeung kana panempo di Walungan Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Tetempoan panungtungan Daniel ditangtukeun dina raraga kecap Ibrani “truth,” anu diwangun ku hurup kahiji, hurup katilu welas, jeung hurup panungtungan, nyaéta hurup ka dua puluh dua, tina alfabét Ibrani. Bab sapuluh ngawanohkeun Daniel salaku saurang murid nubuatan anu dirobah tina kaayaan Laodikia janten kaayaan Filadelfia dina poe ka dua puluh dua. Saterusna Daniel dipaparin kakawasaan pikeun ngartos kana paningkatan pangaweruh anu geus teu disegel deui, sakumaha dilambangkeun dina bab dua welas. Bab kahiji jeung bab panungtungan tina eta tetempoan nandakeun Daniel salaku lambang saratus opat puluh opat rebu, anu mangrupa para murid nubuatan anu sajati.

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

“Naon baé kamajuan intelektual manusa, ulah sakedapan ogé anjeunna ngira yén henteu aya kabutuhan pikeun nalungtik Kitab Suci kalayan tuntas tur sinambung demi meunangkeun cahaya anu leuwih ageng. Salaku hiji umat, urang dipanggil masing-masing pikeun jadi palajar nubuat.” Testimonies, jilid 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Bab hiji nétélakeun bebeneran anu sarua jeung titingalian Walungan Hiddekel, sarta bab kahiji tina titingalian Walungan Hiddekel nétélakeun bebeneran anu sarua jeung bab katilu sarta panungtungna. Kitab Daniel ngamuat tandatangan Alpha jeung Omega, sabab bab hiji nétélakeun prosés pangujian tilu léngkah tina Injil anu langgeng, kitu deui bab dua welas. Saterusna, di jero tilu bab anu ngawangun titingalian panungtung Daniel, bab kahiji téh alpha jeung bab katilu téh omega. Ieu saluyu jeung ujian kahiji Daniel ngeunaan kadaharan naon anu kudu didahar, jeung ujian katilu sarta panungtungna nalika anjeunna dihakiman ku Nebukadnesar sanggeus tilu taun. Ujian alpha dina Daniel hiji nyaéta ngeunaan métodologi nalungtik Alkitab, sakumaha digambarkeun ku ngadahar dahareun Babul atawa dahareun végétarian.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Kasatiaan Daniel kana métodologi “line upon line” nyababkeun anjeunna kapanggih “dina sagala perkara hikmat jeung pangarti, anu ku raja dipariksa ti maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih hadé ti sakabéh tukang sihir jeung ahli nujum anu aya di sakuliah karajaanana.” Dina pasal dua belas omega, nya éta jalma-jalma wijaksana anu ngartos sagala perkara hikmat anu ditambahan nalika Firman nubuat dibuka segelna. Pasal dua belas téh mangrupa omega pikeun pasal hiji, sarta ogé omega pikeun pasal sapuluh, alpha tina titingalian Hiddekel. Dina eta alpha, pasal sapuluh, Daniel netep kana pangalaman rohani anu sajajar jeung jalma-jalma wijaksana anu netep kana pangalaman intelektual dina pasal dua belas. Pasal hiji negeskeun yén métodologi ulikan Alkitab lah anu ngamungkinkeun murid nubuat netep kana bebeneran boh sacara rohani boh sacara intelektual sangkan disegel.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Ngawakilan murid-murid nubuat anu sajati dina poé-poé panungtungan, Daniel jeung tilu jalma anu mulya téh nya éta jalma-jalma wijaksana anu lain ngan ukur ngarti kana nambahanana pangaweruh anu dibuka segelna dina waktu ahir dina taun 1989, tapi maranéhna ogé ngarti kana nambahanana pangaweruh dina 9/11. Tungtungna, maranéhna ngarti kana nambahanana pangaweruh anu dibuka segelna dina 31 Désémber 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Dina usahana pikeun néangan cahaya nubuat Allah, maranéhna dirobah tina gerakan Laodisia Advent Poé Katujuh anu saratus opat puluh opat rébu kana gerakan Filadelfia anu saratus opat puluh opat rébu. Nalika éta parobahan kajadian, maranéhna dipisahkeun ti jalma-jalma anu ngungsi tina titingalian tina kaca paningal.

Message of Human Rebellion

Pesen ngeunaan Pangberontakan Manusa

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Bab sapuluh jeung dua belas nyangkem kana saratus opat puluh opat rébu, sabab éta téh léngkah kahiji jeung katilu dina raraga bebeneran. Sanggeus dipaparin kakawasaan ku pangalaman batin tina visi kaca tingal dina bab sapuluh, bareng jeung dipaparin pencerahan ku pamahaman Daniel dua belas anu geus teu diségél deui, maranéhna kudu ngumumkeun amanat ngeunaan pambrontakan manusa. Amanat ngeunaan pambrontakan manusa dilambangkeun ku kitab Daniel jeung Wahyu, sarta amanat pambrontakan éta ditempatkeun dina raraga nubuat ngeunaan karajaan-karajaan dina nubuat Alkitab sakumaha ditepikeun dina kitab Daniel. Simbolisme kenabian ngeunaan kasaksian pambrontakan manusa dina kitab Daniel digambarkeun sacara lengkep dina bab sawelas. Bab sawelas téh sajarah anu dimimitian dina ahirna Babul jeung awalna karajaan Media jeung Persia. Ku kituna, éta dimimitian ku tatu pati Babul, anu ngalambangkeun tatu pati kapausan dina taun 1798. Nalika tatu pati kapausan téh cageur dina hukum Minggu anu bakal geura datang, manéhna jadi hulu tina pasatuan rangkep tilu, nyaéta naga, sato galak, jeung nabi palsu. Sanggeus éta, manéhna jadi awéwé anu nunggang sato galak dina Wahyu tujuh belas, sarta dina tarang awéwé éta aya tulisan: Babul Agung. Dina hukum Minggu anu bakal geura datang, tatu pati boh Babul boh kapausan disageurkeun.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Pangbarontakan manusa anu digambarkeun ti mangsa Babul nepi ka ahir dunya mangrupa kerangka kitab Daniel, sarta pasal sabelas mangrupakeun amanat nubuat lahiriah anu nyatet éta pangbarontakan dina poe-poe panungtungan. Kasaksian ngeunaan pangbarontakan anu kapanggih dina pasal sabelas éta sajajar jeung aya di jero genep ayat panungtungan tina pasal éta. Genep ayat panungtungan éta nya éta amanat ngeunaan pangbarontakan manusa, sarta genep ayat panungtungan éta digambarkeun ku jeung di jero sajarah nu disumputkeun dina ayat opat puluh. Ku kituna kitab Daniel diringkeskeun jadi hiji pasal, anu saterusna diringkeskeun deui jadi genep ayat tina éta pasal kénéh, anu saterusna deui diringkeskeun kana sajarah nu disumputkeun tina satengah panungtungan hiji ayat.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Bab sabelas ngawakilan hurup katilu welas anu dipiheulaan ku hurup kahiji sarta dituturkeun ku hurup panungtung dina alfabét Ibrani, jeung anu kahiji sarta anu panungtung téh salawasna sarua. Bab kahiji ngaidéntifikasi jalma-jalma wijaksana keur dipisahkeun ti jalma-jalma bodo dina titingalian kaca eunteung, sarta bab panungtung ngaidéntifikasi jalma-jalma wijaksana keur dipisahkeun ti jalma-jalma bodo dina waktu pambukaan segel. Ilham ngawartosan ka urang yén panyegelan saratus opat puluh opat rébu téh mangrupa “mantep dina bebeneran, boh sacara intelektual boh sacara rohani.” Bab sapuluh ngaidéntifikasi panyegelan saratus opat puluh opat rébu sacara rohani, sarta bab dua welas nembongkeun anu intelektual. Bab sapuluh ngaidéntifikasi tilu sentuhan sarta tilu interaksi jeung mahluk-mahluk sawarga. Bab dua welas ngaidéntifikasi hiji pamurnian tilu-léngkah pikeun jalma-jalma wijaksana anu kahontal ku nambahanana bebeneran nubuat anu intelektual minangka “dimurnikeun, dipaputihan, jeung diuji.” Sakumaha bab sapuluh miboga dua lambang tina tilu, nyaéta tilu sentuhan jeung tilu patepungan sawarga, kitu deui bab dua welas miboga prosés pangwujian tilu-léngkah, kitu ogé tilu nubuat ngeunaan waktu.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Tilu patepungan sawarga dina pasal sapuluh mawa ciri kayaktian, sabab mahluk sawarga anu kahiji jeung anu panungtung berinteraksi jeung Daniel teh malaikat Jibril, ari anu di tengahna nya eta Mikail. Tilu malaikat, tapi Kristus teh malaikat dina lengkah kadua. Tilu sentuhan eta ngalambangkeun hiji pangkuatan progresif tilu-lengkah ka Daniel. Dina eta petikan Daniel ngaidentipikasi visi kaca paningal tilu kali, sarta ku kituna manehna nempatkeun tilu visi kaca paningal eta dina tujuh rujukan kana visi mareh dina pasal sapuluh. Dua kali kecap Ibrani mareh ditarjamahkeun jadi “appearance,” jeung dua kali jadi “vision,” sarta tilu kali deui ditarjamahkeun jadi “vision.” “Tilu kali deui” teh lain mareh, tapi wangun feminin tina mareh, nya eta marah. Pasal sapuluh ngabogaan tilu sentuhan pangkuatan progresif, tilu patepungan sawarga anu mawa ciri kayaktian, jeung tilu visi kaca paningal anu mangrupa bagian tina tujuh rujukan kana panampakan Kristus.

Appearance

Penampakan

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Dua kali kecap mareh ditarjamahkeun jadi “penampakan” saluyu jeung dua kali éta ditarjamahkeun jadi “visi.” Duanana babarengan nandaan Kristus minangka lambang anu nembongan minangka patok pituduh dina sajarah nubuat. Dina Wahyu pasal sapuluh, hiji malaikat turun sarta nempatkeun hiji suku dina darat jeung anu hiji deui dina laut. Nyonya White maparin béja ka urang yén malaikat éta téh “teu kurang ti Pribadi Yesus Kristus.” Malaikat dina Wahyu sapuluh téh “penampakan” Kristus dina sajarah nubuat. Anjeunna nembongan dina ayat tilu welas tina Daniel pasal dalapan minangka Palmoni, sarta dina Wahyu pasal lima jeung saterusna Anjeunna nembongan minangka Singa ti kaom Yuda. Daniel ngawakilan jalma-jalma dina poé-poé panungtungan anu nuturkeun penampakan-penampakan profétis Kristus, ka mana waé Anjeunna angkat. Lamun maranéhna satia pikeun ngalakukeun kitu, maranéhna bakal dipingpin ka visi kaca tingal, tempat jalma-jalma anu teu satia ngalungsur kabur.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Léngkah panyucian tilu hambalan dina pasal dua welas, anu dumasar kana pamahaman kana élmu anu ditambahan nalika hiji nubuat dibuka segelna, dibarengan ku tilu ‘nubuat waktu,’ anu ngawakilan tilu panggenapan anu béda pikeun masing-masing tina tilu ayat éta. Saréat tujuh ngeunaan sarébu dua ratus genep puluh taun, saréat sabelas ngeunaan sarébu dua ratus salapan puluh taun, jeung saréat dua welas ngeunaan sarébu tilu ratus tilu puluh lima taun, nandakeun tilu ayat anu masing-masing ngamuat hiji nubuat waktu anu geus kagénghapkeun dina sajarah, sarta saterusna dipikawanoh ku kaum Millerite minangka panguatan sajarah pikeun amanat anu ku maranéhna diproklamasikeun. Ramalan dina éta ayat, panggenapanana dina sajarah, jeung panerapan sajarah éta ku kaum Millerite, jadi kasaksian kana panggenapan dina poé-poé pamungkas tina tilu nubuat éta. Tapi panerapan waktu ku kaum Millerite geus teu valid deui, ku kituna rujukan-rujukan waktu dina éta ayat kudu diterapkeun minangka lambang, lain minangka waktu. Perlambangan éta diteguhkeun dina éta ayat-ayat ku cara nerapkeun éta ayat, panggenapan éta ayat dina sajarah, jeung pamedaran amanat ku kaum Millerite.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Kronologi pemberontakan manusa dina pasal sabelas dipatalikeun ku pasatuan, pajangjian, jeung perjangjian. Perjangjian-perjangjian manusa anu kagambarkeun dina sajarah pasal sabelas dipandingkeun jeung Perjangjian Ilahi.

“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 ngajaga parentah-parentah-Na bakal diperbaharui." Review and Herald, 26 Pébruari 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Rum ngadegkeun sakabéh titingalian éta, sarta nalika Rum kapausan mimiti disaur dina pasal sabelas, manéhna diidéntifikasi minangka “maranéhanana anu ninggalkeun perjangjian anu suci.” Garis internal dina Daniel pasal sabelas, anu ogé mangrupa garis internal dina sajarah nu disumputkeun dina ayat opat puluh, ngawakilan maranéhanana anu asup kana perjangjian jeung Allah dina poé-poé panungtungan, sedengkeun garis éksternal nandakeun maranéhanana anu ninggalkeun éta perjangjian kénéh. Dina ngagambarkeun golongan anu moal meunang mangpaat tina paningkatan pangaweruh dina poé-poé panungtungan, sajarah éksternal maranéhna dirajut dina benang nubuat ngeunaan pasatujuan-pasatujuan manusa anu pegat.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Dianyam dina gurat batin saratus opat puluh opat rébu téh aya rupa-rupa lambang jeung gambaran ngeunaan hubungan perjangjian Allah jeung umat sésa-Na dina poé-poé panungtungan. Lambang bilangan “sabelas” mangrupa salah sahiji tina bebeneran éta, sarta kanyataan yén ayat sabelas dina pasal sabelas nangtukeun titingalian lahiriah jeung batiniah ngeunaan poé-poé panungtungan ditegeskeun ku Yesaya ku cara ngaidéntifikasi tujuan jeung padamelan umat perjangjian Allah dina poé panungtungan dina pasal sabelas, ayat sabelas.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

Sarta bakal kajadian dina poé éta, yén Pangéran bakal ngulinkeun deui panangan-Na pikeun nu kadua kalina, guna ngarebut deui sesa umat-Na anu masih kari, ti Asyur, ti Mesir, ti Patros, ti Kus, ti Élam, ti Syinar, ti Hamat, jeung ti pulo-pulo di laut. Yesaya 11:11.

The Scattering

Panyebaran

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Dina poé-poé panungtungan, umat sesa Allah bakal geus dua kali dipabarkeun, ku kituna maranéhna kudu dikumpulkeun. Ayat katujuh tina Daniel dua welas ngaidéntifikasi hiji pabarkeunana umat Allah dina poé-poé panungtungan, ku sabab éta ngagambarkeun sarébu dua ratus genep puluh poé minangka lambang tina pabarkeun.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Sarta kuring ngadéngé lalaki anu maké lawon linen, anu aya di luhureun cai walungan, nalika anjeunna ngangkat leungeun katuhu jeung leungeun kéncana ka langit, tuluy sumpah demi Anjeunna anu hirup salalanggengna yén éta bakal lumangsung salila saperiode, dua periode, jeung satengah periode; sarta lamun anjeunna geus ngarampungkeun ngabubarkeun kakawasaan umat suci, sakabéh hal ieu bakal réngsé. Daniel 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Dua saksi éta dipaparkeun ka mana-mana dina Wahyu pasal sabelas sanggeus maranéhna maparin kasaksian.

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. 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. Revelation 11:7–10.

Jeung lamun maranéhna geus ngarampungkeun kasaksian maranéhna, éta sato galak anu naék ti jero liang jurang anu taya dasarna bakal ngayakeun perang ngalawan maranéhna, sarta bakal ngéléhkeun maranéhna, jeung maéhan maranéhna. Jeung mayit-mayit maranéhna bakal ngagoler di jalan kota gedé éta, anu sacara rohani disebut Sadumu jeung Mesir, tempat Gusti urang ogé disalibkeun. Jeung jalma-jalma tina bangsa-bangsa, kulawarga-kulawarga, basa-basa, jeung umat-umat bakal ningali mayit-mayit maranéhna salila tilu poé satengah, sarta moal ngidinan mayit-mayit maranéhna dikurebkeun kana kuburan. Jeung jalma-jalma anu maratuh di bumi bakal suka bungah ku sabab maranéhna, sarta barungah, sarta silih kirimkeun hadiah; sabab dua nabi ieu geus nyiksa jalma-jalma anu maratuh di bumi. Wahyu 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Dina ayat salajengna, ayat sabelas, dua saksi éta dihirupkeun deui tina maotna di jalan Sodom jeung Mesir. Maot anu sarua éta digambarkeun ku Yehezkiel minangka hiji lebak pinuh ku tulang-tulang paéh, garing, anu paburencay. Dua saksi éta ngawakilan tanduk Républikan jeung Protestan anu dipaéhan dina taun 2020. Tanduk Protestan maot dina ramalan palsuna ngeunaan 18 Juli 2020, jeung tanduk Républikan maot dina pamilihan 2020 anu dipaling. Yesaya nétélakeun yén nalika para saksi éta dihirupkeun deui, anu ku anjeunna diidéntifikasi minangka dikumpulkeun pikeun kadua kalina, para saksi éta jadi panji anu ngumpulkeun pagawé jam kasabelas.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Jeung dina poe eta bakal aya hiji akar Isai, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa lain bakal daratang: jeung pangreureuh-Na bakal mulya. Jeung bakal kajadian dina poe eta, yén Gusti bakal ngulurkeun deui panangan-Na pikeun kadua kalina, guna meunangkeun deui sesa umat-Na anu kari, ti Asyur, jeung ti Mesir, jeung ti Patros, jeung ti Kus, jeung ti Elam, jeung ti Sinear, jeung ti Hamat, jeung ti pulo-pulo laut. Jeung Anjeunna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma buangan Israil, jeung ngahijikeun deui anu kaserak ti Yuda ti opat juru bumi. Yesaya 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Nalika Gusti mantengkeun panangan-Na pikeun kadua kalina guna ngumpulkeun, Anjeunna ngahimpun “nu katundung ti Israil.” “Nu katundung ti Israil” jadi panji pikeun bangsa-bangsa kapir, sarta ku sabab éta maranéhna kudu heula ditundung saméméh dikumpulkeun. Maranéhna ditundung ka lebak tulang-tulang paéh milik Yehezkiel, sarta sanggeus dipaéhan, maranéhna ngagolér di jalan, di tempat anu ogé Gusti urang disalibkeun, ari golongan anu séjén mah suka bungah.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

Dengekeun firman PANGERAN, eh maraneh anu ngageter ku firman-Na; dulur-dulur maraneh anu ngabencian ka maraneh, anu ngusir maraneh ku sabab ngaran Kami, maranehna nyarita, “Mugia PANGERAN dipupujikeun”: tapi Mantenna bakal nembongan pikeun kabungahan maraneh, ari maranehna bakal ngarasa era. Yesaya 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Maranéhna anu ngageter ku sabab Firman Allah diusir ku dulur-dulurna anu ngabenci ka maranéhna. Yermia nétélakeun naon anu kajadian ka dulur-dulur anu ngabenci panji éta.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Ku sabab éta, kieu timbalan PANGERAN: Tenjo, Kami rék ngadatangkeun cilaka ka maranéhna, anu moal bisa dipupuskeun ku maranéhna; sarta sanajan maranéhna ngajerit ka Kami, Kami moal ngadéngékeun maranéhna. Yermia 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Kontéks ayat sabelas nya éta perjangjian Allah, sarta sakabéh para nabi nyarita ngeunaan poé-poé panungtungan, ku kituna perjangjian anu keur dipedar téh nyaéta panganyaran perjangjian jeung saratus opat puluh opat rébu.

The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

Ieu pangandika anu sumping ka Yermia ti PANGERAN, saur-Na, “Dangukeun ku maraneh pangandika-pangandika perjangjian ieu, sarta ucapkeun ka lalaki-lalaki Yuda jeung ka pangeusi Yerusalem; sarta pok nyarita ka maranehna, Kieu timbalan PANGERAN, Allah Israil: Dilaknat jalma anu henteu nurut kana pangandika-pangandika perjangjian ieu, anu ku Kami diparentahkeun ka karuhun maraneh dina poe Kami ngaluarkeun maranehna ti tanah Mesir, ti jero tungku beusi, saur Kami, ‘Tumut kana sora Kami, sarta laksanakeun eta sakur anu Kami parentahkeun ka maraneh; ku kituna maraneh bakal jadi umat Kami, sarta Kami bakal jadi Allah maraneh,’ supaya Kami ngalaksanakeun sumpah anu geus Kami ikrarkeun ka karuhun maraneh, pikeun maparin ka maranehna hiji nagri anu ngocor ku susu jeung madu, sakumaha kaayaanana dina poe ieu.” Geus kitu sim kuring ngawaler sarta ngandika, “Amin, nun PANGERAN.”

Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

Geus PANGERAN nimbalan ka sim kuring, “Wawarankeun sakabéh ieu pangandika di kota-kota Yuda jeung di jalan-jalan Yerusalem, pokna, ‘Dangukeun ku maraneh pangandika tina ieu perjangjian, tuluy lampahkeun. Sabab ka karuhun maraneh ku Kami geus diwanti-wanti kalayan satemenna ti poé Kami ngaluarkeun maranehna ti tanah Mesir nepi ka poé ieu, unggal isuk-isuk ngingetan maranehna, pokna: Taat ka sora Kami. Tapi maranehna henteu nurut, jeung henteu ngadéngékeun, malah masing-masing leumpang nurutkeun panyangka haténa anu jahat; ku sabab kitu Kami bakal ngadatangkeun ka maranehna sakabéh pangandika tina ieu perjangjian, anu geus Kami parentahkeun supaya dipigawé ku maranehna; tapi maranehna henteu ngalampahkeunana.’”

And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

Sarta PANGERAN ngandika ka abdi, “Aya panghianatan kapanggih di antara jelema Yuda jeung di antara nu nyicingan Yerusalem. Maranéhna geus malik deui kana kajahatan karuhunna, anu nolak ngadéngé kana pangandika Kami; sarta maranéhna nuturkeun allah-allah séjén pikeun ngabakti ka maranéhna. Turunan Israél jeung turunan Yuda geus mungkir kana perjangjian Kami anu ku Kami dijieun jeung karuhunna. Ku sabab éta, kieu timbalan PANGERAN, ‘Manten, Kami rék ngadatangkeun malapetaka ka maranéhna, anu moal bisa ku maranéhna disingkahan; sanajan maranéhna sasambat ka Kami, Kami moal ngadéngékeun maranéhna.’” Yermia 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Jejer poko pamariksaan kana Adventisme Poé Katujuh Laodisia anu diidentipikasikeun ku Yermia diulang deui ku Yéhezkiél dina pasal sabelas, ayat sabelas.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Kota ieu moal jadi kuali maranéh, jeung maranéh moal jadi daging di tengahna; tapi Kami bakal ngahakiman maranéh di wates Israil. Yehezkiel 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Wahyu sacara langsung ngaidentipikasikeun yén panyegelan dina Yehezkiel pasal salapan téh nya éta panyegelan anu sarua tina saratus opat puluh opat rébu dina Wahyu pasal tujuh. Ayat sabelas dina pasal sabelas ngan saukur mangrupa lajuning carita anu terus lumangsung dina narasi Yehezkiel ngeunaan pangadilan kana garéja Advent Poé Katujuh, anu ku Sister White diidentipikasikeun minangka Yerusalem dina Yehezkiel pasal salapan. Jalma-jalma anu henteu narima éta segel dihukum sarta dibinasakeun dina titingalian pasal salapan nepi ka sabelas.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Dina paningal ngeunaan 9/11 dina kitab Ezekiel nandakeun yén jalma-jalma anu teu satia dibawa ka luar Yerusalem pikeun dihukum, ku kituna nandakeun pamisahan panungtungan jalma-jalma anu ngaku dirina minangka garéja panungtungan anu digambarkeun dina kitab Wahyu. Lambang “sabelas, sabelas” téh mangrupa lambang perjangjian anu diasupan ku saratus opat puluh opat rebu jeung Allah. Lamun éta angka dijumlahkeun, éta ngawakilan dua puluh dua, nyaéta sapersapuluh tina dua ratus dua puluh, salah sahiji lambang tina ngahijina Katuhanan jeung kamanusaan.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Dua ratus dua puluh taun antara 677 sareng 457 SM ngahubungkeun nubuat Daniel ngeunaan dua rébu tilu ratus poé sareng nubuat waktos Musa ngeunaan tujuh kali. Loba hal tiasa diidéntifikasi dina dua ratus dua puluh taun éta minangka lambang tina pagawean panebusan anu dimimitian nalika éta dua nubuat sumping babarengan dina taun 1844. Loba hal tiasa ditepikeun ngeunaan naon anu sacara simbolis dilambangkeun ku angka dua puluh dua salaku perpuluhan tina dua ratus dua puluh, sakumaha halna ogé sareng angka sabelas. Anu ku sim kuring badé diidéntifikasi di dieu nya éta hubungan antara sabelas sareng dua puluh dua.

We will continue these thoughts in the next article.

Urang baris nuluykeun ieu pamanggih dina artikel salajengna.