My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Kahayang kuring nyaéta pikeun nepikeun kasaksian nubuat Yoél ku cara anu matak écés sangkan kasaksian Yoél téh bisa kanyahoan dina naon anu diucapkeun jeung dipigawé ku Petrus dina poé Pentakosta. Kuring yakin yén Alkitab écés ngeunaan naon anu dipigawé jeung diucapkeun ku Petrus dina Pentakosta, nanging kuring keur ngupayakeun ngartos naon anu sacara profétik keur dilambangkeun ku Petrus dina sajarah hujan panungtungan, waktu anjeunna nempatkeun amanat Pentakosta dina istilah minuhan kitab Yoél.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Petrus téh lambang umat sesa Allah, sarta henteu ngan ukur digambarkeun dina Pentecosta, tapi ogé di Kaisarea Filipi dina Mateus 16. Kaisarea Filipi aya dina ayat katilu welas nepi ka kalima welas tina Daniel sabelas, tilu ayat anu nandeskeun hiji peperangan anu kahiji kalina kacumponan dina mangsa sajarah nalika Kaisarea Filipi dingaranan Panium. Ayat katilu welas nepi ka kalima welas miheulaan ayat ka genep welas, anu ngaidéntifikasi hukum Minggu di Amérika Sarikat. Ayat ka sapuluh ngaidéntifikasi ragragna Uni Soviét dina taun 1989. Ayat ka sapuluh nepi ka ka genep welas tina Daniel sabelas ngawakilan taun 1989 nepi ka hukum Minggu, sarta mangsa éta téh nyaéta “sajarah anu disumputkeun” tina ayat ka opat puluh dina pasal anu sarua.

The Hidden History in BOLDFACE

Sajarah Nu Disumputkeun dina HURUP KANDAL

1798

1798

And at the time of the end shall the king of the south push at him:

Jeung dina mangsa ahir, raja ti kidul bakal nyorong ka anjeunna:

1989

1989

But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

Tapi anak-anakna bakal kagugah, sarta bakal ngumpulkeun balaréa pasukan anu gedé; jeung raja ti kalér bakal datang ngalawan anjeunna kawas angin puyuh, mawa karéta perang, jeung para nu numpak kuda, sarta loba kapal; jeung anjeunna bakal asup ka nagara-nagara, sarta bakal ngabanjir jeung ngaliwat. Jeung saurang tangtu bakal datang, sarta ngabanjir, sarta nembus ngaliwat; tuluy anjeunna bakal balik, sarta bakal kagugah deui, nepi ka bentengna.

2014 the battle of Raphia

2014 perang Raphia

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

Jeung raja kidul bakal kabawa ku amarah, tuluy maju perang ngalawan anjeunna, nyaéta ngalawan raja kalér; sarta anjeunna bakal ngaluarkeun pasukan anu gedé pisan, nanging pasukan éta bakal diserenkeun kana pananganna. Jeung sanggeus anjeunna ngarampas eta pasukan, haténa bakal kaangkat ku kasombongan; sarta anjeunna bakal ngagugurkeun rébuan anu loba pisan: tapi ku éta anjeunna moal jadi leuwih kuat.

The battle of Panium (Caesarea Philippi)

Perang Panium (Caesarea Philippi)

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

Sabab raja ti kalér bakal mulang, sarta bakal ngagelar balaréa anu leuwih gedé ti nu baheula, sarta tangtu bakal datang sanggeus sababaraha taun jeung hiji pasukan anu gedé sarta kalawan kabeungharan anu loba.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

Sarta dina mangsa éta, loba anu bakal bangkit ngalawan raja kidul; kitu deui jalma-jalma bengis ti bangsamu bakal ngangkat dirina pikeun ngadegkeun tetenjoan éta; tapi maranéhna bakal ragrag.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

Ku kituna raja ti kalér bakal datang, ngadegkeun benteng timbunan, sarta ngarebut kota-kota anu pangkuatna pertahananna; jeung pasukan ti kidul moal sanggup nahan, kitu deui rahayat pilihanana, sarta moal aya kakuatan pikeun nahan.

The Sunday law in the USA

Hukum Minggu di AS

But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

Tapi jalma anu datang ngalawan anjeunna bakal ngalakonan nurutkeun kahayangna sorangan, sarta “moal aya anu bakal nangtung” di hareupeunna; jeung “anjeunna bakal nangtung” di tanah anu mulya, anu ku pananganna bakal dibasmi. Anjeunna ogé bakal asup ka tanah anu mulya, sarta loba nagara bakal digulingkeun; tapi ieu bakal luput tina pananganna, nya éta Edom, jeung Moab, jeung para kapala urang Amon. Anjeunna ogé bakal ngalegaan pananganna ka nagara-nagara; jeung tanah Mesir moal luput. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Nalika Pétrus sacara profétis aya di Kaisarea Filipi (Panium), sarta Pentekosta téh mangsa hujan panungtung, éta nempatkeun anjeunna dina “sajarah nu disumputkeun” tina ayat opat puluh. Kuring boga maksud ngabahas Perang Ukraina nu keur lumangsung ayeuna, anu dilambangkeun dina ayat sabelas pasal sabelas, jeung perang Panium nu bakal datang dina ayat tilu welas nepi ka lima welas, anu ngarah kana Perang Dunya Katilu, anu mangrupa kajadian-kajadian lahiriah antara taun 1989 jeung hukum Minggu; tapi ayeuna urang keur ngaidéntifikasi sajarah malaikat katilu ti 22 Oktober 1844 nepi ka kabentukna hiji garéja légal dina taun 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Garis éta ngagambarkeun datangna malaikat katilu dina 9/11 (1844) nepi ka hukum Minggu (1863). Hukum Minggu ditypikeun ku Proklamasi Emansipasi anu ngumumkeun kamerdikaan, ku kituna ngatypikeun hukum Minggu nalika kabébasan dicabut. Kabébasan anu diproklamasikeun ku présidén Républikan kahiji, ngatypikeun kabébasan anu bakal dicabut ku présidén Républikan panungtung—anu sacara nubuat geus ditangtukeun pikeun jadi diktator dina mangsa hukum Minggu.

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

“Lamun bangsa urang nepi ka nolak prinsip-prinsip pamaréntahanana sorangan nepi ka netepkeun hiji hukum Minggu, Protestanisme dina kalakuan ieu bakal ngahiji jeung kapapaan; ieu moal lain ti méré kahirupan ka kakawasaan lalim anu geus lila pisan kalawan hayang pisan ngawas kasempetanana pikeun mucunghul deui kana despotisme anu aktip.” Testimonies, jilid 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742 SM mangrupikeun sajarah alfa anu ngamimitian nubuat-nubuat waktu tina Yesaya tujuh ayat dalapan, anu ngahontal panggenapan omega dina taun 1863. Dina taun 742, Ahaz, raja karajaan kidul Yuda, keur asup kana Perang Sipil ngalawan sapuluh suku kalér anu ngawangun karajaan kalér. Sajarah taun 742 SM digambarkeun di Yuda, tanah mulya literal dina Kitab Suci, anu dicicingan ku urang Yahudi literal sarta dina petikan éta diwakilan ku raja jahat jeung bodo, Ahaz—ku kituna janten tipe sajarah omega taun 1863. Sajarah omega taun 1863 digenepan dina jero mangsa nalika Amérika Sarikat maréntah minangka sato galak bumi, karajaan kagenep dina nubuat Alkitab. Amérika Sarikat nyaéta tanah mulya rohani, anu diwangun ku Kristen Protestan anu sacara biblikal mangrupakeun urang Yahudi rohani. Perang Sipil antara kalér jeung kidul dina taun 742 SM dina sajarah alfa ngagambarkeun Perang Sipil antara kalér jeung kidul dina sajarah omega taun 1863. Babarengan, dua saksi éta ngagambarkeun sajarah éksternal anu mingpin nepi ka hukum Minggu, nalika tanah mulya rohani bakal sakali deui kabagi jadi dua golongan.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Dina taun 742 SM, kakawasaan kalér ngalambangkeun hiji pasatuan antara sapuluh kaom kalér Israél jeung Siria, ku kituna janten tipe pasatuan jeung hiji kakawasaan ti luar, sakumaha ieu kacumponan nalika pangrojong ti kapamimpinan kapausan anu ngadukung perbudakan dipasihkeun ka nagara-nagara kidul anu ngadukung perbudakan dina Perang Sipil. Sekutu ti luar pikeun Siria dina taun 742 SM, jeung sekutu ti luar pikeun kapausan dina Perang Sipil, nandakeun pasatuan antara para globalis dunya jeung Demokrat globalis dina peperangan maranéhna ngalawan MAGA-isme, hiji peperangan anu dimimitian dina taun 2015 nalika présidén kaopat jeung pangbeungharna nangtung, sarta ku kitu ngagerakkeun sakuliah karajaan Yunani nurutkeun Daniel pasal sabelas, ayat dua. Panggerak éta nandakeun hudangna bangsa-bangsa kapir dina kitab Yoél. “Yunani” jeung “bangsa-bangsa kapir” téh mangrupa lambang kakawasaan naga anu mingpin dunya ka Armagedon dina pasatuan jeung sato galak jeung nabi palsu.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Dina taun 2015, bangsa-bangsa kapir digugah ku panggero nubuat ka lebak Yosafat dina kitab Yoel, anu ku anjeunna ogé disebut lebak pangadilan. Dina taun 2015 Donald Trump ngumumkeun pencalonanana pikeun kalungguhan présidén, ku kituna ngagerakkeun kakaisaran globalis anu dilambangkeun salaku Yunani, sarta bangsa-bangsa kapir mimiti marak ka Armagedon, ngan sataun sanggeus mimiti Perang Ukraina dina pamekaran ayat sabelas tina Daniel sabelas.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Perang-perang sipil taun 742 SM jeung 1863 nandaan sajarah hukum Minggu, anu nandaan ahir karajaan kagenep dina nubuat Alkitab. Karajaan kagenep éta dimimitian ku Perang Révolusionér, ku kituna ahir karajaan kagenep dina hukum Minggu nandaan ayana pangulangan Perang Révolusionér, dina waktu anu sarua nalika Perang Sipil keur lumangsung. Harti jeung panyirian hiji perang, naha disebut perang sipil atawa perang révolusionér, gumantung kana sudut pandang. Naon anu ayeuna keur dipigawé ku pihak Démokrat ngaliwatan lawfare, panggelapan, panipuan, imigrasi haram, jeung propaganda, ku maranéhna disebut révolusi warna, tapi ku jiwa-jiwa anu nentang manuver globalis maranéhna, kagiatan-kagiatan anu sarua éta dianggap minangka panghasut karusuhan ‘sipil’. Naha Antifa téh saurang penjahat atawa saurang pahlawan?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Dua perang sajarah éta ngagambarkeun hiji perang pamisah tunggal anu lumangsung dina sajarah présidén Républik anu pamungkas. Sakumaha halna jeung présidén Républik anu kahiji, peperangan éta bakal dimeunangkeun ku présidén Républik anu pamungkas, anu ogé dilambangkeun ku Présidén anu kahiji, anu ogé jadi nu meunang dina Perang Revolusionér. Révolusi MAGA, nurutkeun pihak Démokrat, keur ngahasilkeun ‘karusuhan sipil’ anu ayeuna. Gumantung kana kacenderungan pulitik pribadi anjeun, perang anu ayeuna téh boh perang revolusionér boh perang sipil. Sacara profétik, éta téh duanana.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 ngalambangkeun hukum Minggu, kitu deui 1844, nalika malaikat katilu sumping mawa pesen ngeunaan hukum Minggu. Mangsa ti 1844 nepi ka 1863 ngamuat ciri hukum Minggu ti awal nepi ka ahir. Dina 1846, perkawinan kulawarga White, pangjagaan poé Sabat, jeung robahna ngaran tina Harmen jadi White nandaan yén perkawinan anu diasupan dina 22 Oktober 1844 geus dirampungkeun, sarta éta panyarampungan nandaan mimiti prosés pangajaran malaikat katilu, sakumaha ujian Sabat tilu-lapis ngeunaan manna nandaan mimiti sapuluh ujian sanggeus baptisan Laut Beureum.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Manna téh mangrupa ujian anu kahiji sarta ngalambangkeun ujian anu kasapuluh di Kadesh, sabab duanana ngalambangkeun amanat malaikat katilu, ku kituna ogé hukum Minggu.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

“Unggal minggu salila maranéhna ngalakonan pangumbaraan nu panjang di tanah gurun, urang Israil nyaksian hiji mujijat tilu rupa, anu dimaksudkeun pikeun ngingetkeun pikiran maranéhna kana kasucian poé Sabat: dina poé kagenep manna ragrag dua kali lipet lobana, dina poé katujuh teu aya pisan, jeung bagian anu diperlukeun pikeun poé Sabat tetep kaawét amis tur beresih, padahal lamun aya nu disimpen nepi ka poé séjén iraha waé, éta jadi teu pantes dipaké.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Tés anu kahiji tina sapuluh tés nyaéta tés “manna” anu ngawakilan talatah tilu rangkep ti tilu malaikat dina Wahyu opat welas. Saperti halna manna, para malaikat ngawakilan peringatan tilu rangkep ngalawan ibadah dina poé kahiji dina minggu. Mujijat manna anu tilu rangkep éta “dirancang pikeun ngébréhkeun kana pikiran maranéhna kasucian poé Sabat,” anu tangtu waé mangrupakeun rancangan malaikat katilu. Nu kahiji tina tilu mujijat anu dilambangkeun ku manna ngawengku “ngadahar” roti ti sawarga, sarta “ngadahar” téh mangrupa lambang alfa tina mangsa hujan panungtungan. Mujijat anu kadua ngawakilan talatah malaikat kadua, nalika ilham “ngagandakeun” kecap-kecap jeung ungkara pikeun nandaan mangsa anu diwakilan ku dua ragragna Babul, sabab Babul geus ragrag, geus ragrag. Mujijat anu kadua nyaéta “ngagandakeun” jumlah manna dina poé kagenep. Mujijat anu katilu nyaéta langgengna roti pikeun Sabat poé katujuh.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Salaku hiji lambang tina tilu malaikat, manna téh malaikat kahiji, sarta ku sabab kitu kudu ngandung sakabéh carita, anu dina Wahyu opat belas mangrupa carita sakabéh tilu malaikat. Malaikat kahiji téh hiji fraktal tina sakabéh amanat tilu malaikat. Fraktal nyaéta wangun géométri nu rumit anu bisa dipisahkeun jadi sababaraha bagian, anu masing-masingna mangrupa salinan tina sakabéhna dina ukuran anu leuwih leutik. Sipat ieu disebut kasaruaan-diri. Fraktal mindeng miboga rinci anu rumit sanajan sabaraha waé gedéna anjeun ngazum asup. Fraktal kapanggih dina matématika, biologi, fisika, géologi, kimia, astronomi, rékayasa, jeung loba widang pangaweruh séjénna.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Struktur tilu-léngkah” tina tilu malaikat dina Wahyu pasal opat welas kagambarkeun dina amanat malaikat kahiji, ku kituna malaikat kahiji jadi hiji “fraktal” tina tilu malaikat. Tilu pasal kahiji dina kitab Daniel masing-masing ngagambarkeun amanat malaikat kahiji, kadua, jeung katilu, sarta Daniel pasal hiji ngandung “struktur tilu-léngkah” anu sarua sakumaha anu kagambarkeun dina tilu pasal éta, jeung sakumaha dina tilu malaikat dina patalina jeung malaikat kahiji.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Mujijat manna anu tilu rangkep téh kudu didahar, sarta Daniel pasal hiji nyaritakeun perkara dahar. Daniel lulus dina ujian dahareun ku milih pulse tibatan kadaharan Babul. Satuluyna anjeunna diuji ngeunaan penampilanna, sarta penampilan éta ngahasilkeun pamisahan antara rupana jeung rupa jalma-jalma anu ngadahar kadaharan Babul. Pekabaran malaikat kadua nyaéta panggero pikeun misah ti Babul dina hiji sajarah pamisahan nalika dua golongan dikembangkeun tuluy dimanifestasikeun. Ujian kadua pikeun Daniel éta mingpin kana ujian katilu ti Nebukadnezar, anu mangrupa ujian katilu dina pasal hiji jeung ngalambangkeun ujian patung emas dina pasal tilu, anu ku Sister White sababaraha kali diidéntifikasi minangka hukum Minggu, anu mangrupa pekabaran malaikat katilu. Daniel pasal hiji mangrupa fraktal tina tilu pasal kahiji dina kitab Daniel, sarta tilu pasal éta ngawakilan tilu malaikat dina Wahyu opat welas, anu di jerona malaikat kahiji jeung Daniel pasal hiji duanana mangrupa fraktal tina katilu malaikat jeung katilu pasal éta.

“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

“Saban minggu salila pangumbaraan maranéhna anu panjang di padang gurun urang Israil nyaksian hiji mujijat anu tilu rupa, anu dimaksudkeun pikeun ngébréhkeun kana pikiran maranéhna kasucian poé Sabat: dina poé kagenep manna turun dua kali lipet lobana, dina poé katujuh teu aya pisan, sarta bagian anu diperlukeun pikeun Sabat tetep kajaga amis tur murni, padahal lamun disimpen nepi ka poé séjén iraha baé, éta jadi teu pantes deui dipaké.

“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

“Dina kaayaan anu patali jeung pangbagéan manna, urang miboga bukti anu taya bantahanana yén Sabat téh lain diadegkeun, sakumaha anu dikedalkeun ku loba jalma, nalika hukum dipaparinkeun di Sinai. Saméméh urang Israil sumping ka Sinai maranéhna geus ngarti yén Sabat téh wajib dipiara ku maranéhna. Ku sabab diwajibkeun ngumpulkeun manna dua kali lipet unggal poé Jumaah pikeun nyiapkeun Sabat, nalika euweuh manna anu bakal turun, kasucian poé reureuh éta terus-terusan ditancebkeun kana pikiran maranéhna. Jeung nalika sabagian jalma kaluar dina poé Sabat pikeun ngumpulkeun manna, Gusti naros, ‘Sabaraha lila deui maranéh nolak ngajaga parentah-parentah Kami jeung hukum-hukum Kami?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Ngumpulkeun jeung ngahakan manna, ngalambangkeun Yohanes dina Wahyu pasal sapuluh anu nyandak (ngumpulkeun) kitab leutik tina panangan malaikat, tuluy ngahakanana.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

Tuluy abdi ngadeukeutan ka éta malaikat, sarta saurna ka anjeunna, “Pasihkeun éta kitab leutik ka abdi.” Ari anjeunna ngawaler ka abdi, “Tampilah, tuluy tuang éta nepi ka béak; éta bakal ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis kawas madu.” Wahyu 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Yahya mimitina kudu indit heula ka éta malaikat sarta nyuhunkeun, tuluy anjeunna kudu “nyokot” kitab leutik éta, lajeng anjeunna kudu “ngadahar” éta. Yahya ngagambarkeun tilu léngkah malaikat kahiji ku cara ngadeukeutan sarta nyuhunkeun ka éta malaikat, diteruskeun ku léngkah kadua nyaéta nyokot, sarta léngkah katilu nyaéta ngadahar. Ngumpulkeun jeung/atawa ngadahar, nyaéta tés kahiji tina tilu tés manna, tapi éta ngandung hiji fraktal tina sakabéh tilu tés manna. Ngumpulkeun jeung ngadahar manna, ngalambangkeun Yermia.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

Kecap-kecap Gusti kapanggih ku abdi, tuluy ku abdi didahar; sarta pangandika Gusti jadi kabungah jeung kasukaan haté abdi: sabab abdi disebat ku ngaran Gusti, nun PANGERAN, Allah semesta alam. Yermia 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

“Kecap-Na kapanggih” ku Yermia anu néangan tuluy nyuhunkeun kitab leutik éta. Firman-Na kapanggih nalika manna dikumpulkeun. Ngumpulkeun jeung ngadahar manna téh ngalambangkeun Yehezkiel anu ngadahar kitab anu dipasihkeun ka anjeunna, sarta ku kituna nétélakeun yén nolak ngadahar kitab téh sarua jeung jadi kawas kulawarga nu barontak.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

Tapi maneh, anak manusa, dengekeun naon anu ku Kami diucapkeun ka maneh; ulah maneh ngalawan kawas kulawarga anu ngalawan éta: buka sungut maneh, sarta dahar naon anu ku Kami dipasihkeun ka maneh. Jeung nalika kuring nenjo, tingali, aya hiji panangan diulinkeun ka kuring; sarta, lah, di jerona aya gulungan kitab; Jeung éta dibentangkeun di hareupeun kuring; sarta éta katulisan di jero jeung di luar: sarta di dinya katulisan ratapan, jeung kasedihan, jeung cilaka. Leuwih ti éta Mantenna ngandika ka kuring, Anak manusa, dahar naon anu ku maneh kapanggih; dahar ieu gulungan, tuluy indit nyarita ka kulawarga Israil.

So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

Tuluy kuring muka sungut, tuluy anjeunna ngajadikeun kuring ngahakan gulungan éta. Saur anjeunna ka kuring, “Anaking manusa, jadikeun beuteung maneh ngahakan, sarta eusian jero beuteung maneh ku gulungan anu ku Kami dipasihkeun ka maneh.” Tuluy ku kuring didahar éta; sarta dina sungut kuring rasana amis kawas madu. Ezekiel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Lamun Yehezkiel nolak ngahakan kitab leutik éta, anjeunna bakal kaasup ka imah nu barontak, sarta “gulungan” tina “kitab” nu kudu didaharna ku anjeunna dipidangkeun minangka “lalampahan, jeung kasedihan, jeung cilaka,” nu ngagambarkeun hiji talatah tilu rangkep dina poé-poé panungtungan. Talatah tilu rangkep dina poé-poé panungtungan téh nya éta talatah tilu malaikat dina Wahyu opat welas, jeung kontéks nu dipaké ku Yehezkiel pikeun nampilkeun tilu talatah éta nyaéta kontéks Islam jeung cilaka katilu. Tilu talatah éta miboga hiji alfa jeung hiji oméga, sarta nu katilu téh “cilaka,” hiji lambang poko tina Islam, ku kituna alfa kudu saluyu jeung oméga; ku sabab éta, “lalampahan” ngagambarkeun lalampahan nu dimimitian dina 9/11 ku datangna tarompet katujuh jeung cilaka katilu, nu bakal laun-laun beuki ngaronjat nepi ka tujuh bala panungtungan. Dina “lini” hukum Minggu dina Wahyu sabelas, cilaka katilu datang gancang, sarta ilham ngawartosan ka urang yén katetepan lalim dina Yesaya sapuluh téh nyaéta hukum Minggu éta. Ayat éta dimimitian ku nyatakeun “cilaka” ka jalma-jalma nu nyieun katetepan-katetepan lalim.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Dahar manna téh mangrupa ujian anu kahiji tina tilu ujian, anu kadua nyaéta “ngagandakeun” dina poé persiapan. Jeung maranéhna keur nyiapkeun naon? Maranéhna keur nyiapkeun pikeun ujian Sabat, anu mangrupa amanat malaikat katilu.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Mujijat nu tilu rupa éta ogé mangrupa tés kahiji, atawa tés alfa, tina sapuluh tés. Allah maparin manna dina léngkah kahiji, tuluy Anjeunna maparin bagian anu “rangkep dua” dina léngkah kadua, tapi henteu aya nanaon dina léngkah katilu. Tés katilu béda ti dua tés anu kahiji, sabab tés katilu téh mangrupa tés penentu. Tilu tés éta ngalambangkeun alfa tina hiji prosés pangujian sapuluh léngkah anu nganteur ka Kadesh anu kahiji.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Lamun anjeun nalungtik rupa-rupa ahli teologi, anjeun bakal manggihan loba daptar ngeunaan sapuluh ujian anu ngahontal kacindekan maranéhna di Kadesy nu kahiji. Ampir sakabéhna ngasupkeun Laut Beureum minangka salah sahiji tina sapuluh ujian éta, sabagian deui ngasupkeun patokan-patokan sajarah saméméh Laut Beureum dina mangsa bala-bala. Maranéhna kabéh salah.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Ujian kahiji nyaéta manna. Paulus netelakeun yén nyebrang Laut Beureum téh baptisan.

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

Salajengna, dulur-dulur, abdi henteu ngahayang supaya maraneh teu terang, yén sakabéh karuhun urang aya di handapeun mega, sarta sakabéhna ngaliwat ngaliwatan laut; jeung sakabéhna dibaptis ka Musa dina mega jeung dina laut. 1 Korinta 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musa ngalambangkeun Yesus, jeung baptisan Yesus nandakeun hiji prosés pangujian, anu sipatna tilu rangkep, dimimitian ku sarta nekenkeun pangujian kana napsu dahar. Salib geus dilambangkeun ku Paska di Mesir. Waktu maranéhna kaluar nepi ka peuntas Laut Beureum, Kristus dihudangkeun deui salaku kurban buahan sulung. Nalika Anjeunna kaluar tina kuburan cai ku panangan Yohanes Pembaptis, Kristus (kurban buahan sulung) ngamimitian hiji prosés pangujian salila opat puluh poé. Sanggeus Anjeunna dihudangkeun deui sakumaha dilambangkeun ku baptisan-Na, aya opat puluh poé nalika Kristus patepang langsung jeung para murid. Prosés pangujian dimimitian sanggeus nyebrang Laut Beureum, sakumaha pastina Kristus didorong ku Roh ka tanah gurun pas saatos Anjeunna kaluar tina cai.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Ujian anu kahiji pikeun Kristus nyaéta napsu, sabab Roti ti Sawarga ngamimitian pagawean-Na anu diurapi pas dina titik Adam parantos ragrag. Ujian anu kahiji sanggeus Laut Beureum nyaéta ujian manna anu tilu rupa, anu ngalambangkeun ujian anu tilu rupa ka Roti ti Sawarga. Pangujian Kristus mimiti sanggeus Anjeunna kaluar tina cai, ku sabab éta sapuluh ujian ogé kudu dimimitian “sanggeus” maranéhna kaluar tina cai. Kristus tuluy dipapay ku hiji ujian anu tilu rupa, anu diteundeun dina kontéks napsu, sakumaha dilambangkeun ku ujian anu tilu rupa ngeunaan manna anu dimimitian sanggeus Roh geus ngadorong Israél baheula kaluar ti Mesir sarta asup ka gurun keusik.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Daptar-daptar séjén anu ngaduga ngeunaan pemberontakan-pemberontakan mana baé anu diwakilan ku sapuluh ujian anu puncakna di Kadesh, ngaidentipikasi pemberontakan anak sapi emasna Harun minangka salah sahiji tina sapuluh ujian éta, tapi maranéhna salah.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Pangahangkitan ku anak sapi emas ngalambangkeun dua pangujian. Ieu mangrupa unsur anu ésénsial dina perlambangan anak sapi emas. Panyembahan brahala anu katémbong nalika bangsa éta nyangka yén Allah moal ningali, dituturkeun ku mulangna Musa. Saterusna bangsa éta nyieun pilihan pikeun tetep jadi panyembah brahala di payuneun Allah sacara écés, sakumaha dilambangkeun ku Musa.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Dina éta pambarontakan anu ningkat dua rupa, urang ningali aya pamisahan profétis di antara kaom-kaom, nalika kaom Léwi dipasrahkeun sacara husus pikeun pagawean tempat suci, sabab nepi ka pambarontakan éta, pagawean tempat suci téh kudu dilaksanakeun ku anak cikal tina unggal kaom. Moal kitu deui kaayaanana. Ayeuna kaom Léwi anu satia bakal miara Bait Allah. “Pamisahan” atawa kapisahan jadi ‘dua’ mangrupa hiji unsur tina ciri profétis anak sapi emas.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Pemberontakan Harun ngalambangkeun pemberontakan Yarobeam, raja kahiji karajaan kalér Israél. Yarobeam “ngagandakeun” anak-anak sapi emas éta, nempatkeun hiji di Bétél jeung hiji di Dan. Harun jeung Yarobeam ngawakilan sajarah-sajarah anu sajajar, nyaéta sajarah kabentukna patung sato galak. Sajarah patung sato galak éta kasampurnakeun dina dua mangsa, anu dipisahkeun ku hukum Minggu di Amérika Sarikat. Patung sato galak téh mangrupakeun lambang tina ngahijina garéja jeung nagara anu mula-mula diadegkeun di Amérika Sarikat, tuluy saterusna di sakuliah dunya.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Sok aya pamisahan anu patalina jeung lambang-lambang gambar sato galak. Dina mangsa Harun, éta téh pamisahan urang Lewi; dina mangsa Yarobeam, éta téh pamisahan dua belas kaom Israil jadi dua kaom di beulah kidul jeung sapuluh kaom di beulah kalér.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Lambang tina éta hubungan antara garéja jeung nagara ku Yohanes dina kitab Wahyu disebut “gambar sato galak”. Anak-anak sapi emas Harun jeung Yerobeam téh gambar-gambar tina hiji sato galak, sarta sato galak anu maranéhna jadi gambarna téh nyaéta Babul, sabab karajaan kahiji dina nubuat Alkitab dilambangkeun ku hiji hulu tina “emas” dina Daniel pasal dua. Gambar sato galak ngawakilan dua ujian, sabab ujian éta mimiti didatangkeun ka sato galak bumi—Amérika Serikat, tuluy dina Wahyu pasal tilu welas Amérika Serikat maksa dunya pikeun ngadegkeun hiji gambar ka sato galak éta. Ujian kahiji nyaéta AS, tuluy dunya.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Waktu Amerika, nagara kabébasan agama, ngahiji jeung Kapapaan dina maksa nurani sarta ngadesek manusa supaya ngahormat sabat palsu, umat di unggal nagara di sakuliah dunya bakal dibawa pikeun nuturkeun conto anjeunna.” Testimonies, jilid 6, 18.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

“Bangsa-bangsa deungeun bakal nuturkeun conto ti Amérika Sarikat. Sanajan manéhna mingpin heula, tapi krisis anu sarua bakal tumiba ka umat urang di sakumna bagian dunya.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Pambangkangan anak sapi emas téh boga dua rupa sarta nandaan dua tina salapan ujian anu kahiji, anu ngarah ka ujian kasapuluh jeung anu pamungkas di Kadesy nu kahiji. Nalika pambangkangan Harun jeung Yerobeam dihijikeun “garis demi garis”, kapanggih yén Harun, imam agung anu ngawakilan hiji garéja, jeung Yerobeam, raja Israél anu ngawakilan nagara. Dua garis éta babarengan jadi lambang hiji gabungan garéja jeung nagara. Dua altar Yerobeam ditegakeun di Bétél, (hartina garéja) jeung Dan (hartina pangadilan), sarta babarengan ngawakilan gabungan garéja jeung nagara. Ku ayana ieu titik-titik, urang baris ngamimitian ngaidentipikasi sapuluh ujian.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Sapuluh pangujian téh diteundeun dina kontéks pangreureuhan Sabat (Ibrani 3–4). Ieu dimimitian ku mujijat rangkep tilu tina manna jeung pangajaranana ngeunaan Sabat, sarta ditungtungan dina pangujian kasapuluh, nyaéta Kadesh nu kahiji. Kadesh nu kahiji éta téh “poé pangprovokasian dina Kitab Suci,” jeung Paulus nempatkeun pambarontakan nu pamungkas dina kontéks pangujian Sabat. Pangujian alfa nyaéta Sabat, sakumaha dilambangkeun ku manna, jeung pangujian kasapuluh, nyaéta omega, di Kadesh nu kahiji, ogé mangrupa pangreureuhan Sabat. Alfa jeung Omega salawasna ngagambarkeun ahir babarengan jeung awal.

Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

Ku sabab eta (sakumaha anu diucapkeun ku Roh Suci, Poe ieu lamun maraneh ngadenge sora-Na, ulah ngararaskeun hate maraneh, saperti dina hal ngabangkang, dina poe pancoba di tanah gurun: waktu karuhun maraneh nyoba ka Kami, nguji Kami, sarta ningali padamelan-padamelan Kami opat puluh taun. Ku sabab eta Kami ambek ka eta turunan, sarta ngandika, Maranehna salawasna sasab dina hatena; sarta maranehna henteu nyaho kana jalan-jalan Kami. Ku kituna Kami sumpah dina amarah Kami, Maranehna moal asup kana pangreureuhan Kami.)

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

Sing ati-ati, dulur-dulur, ulah nepi ka aya dina salah saurang ti aranjeun hate jahat tina teu percaya, nepi ka nyimpang ti Allah anu hirup. Tapi silih piwuruk unggal poé, salila masih disebut Poe Ieu; supaya ulah aya saurang ogé ti aranjeun anu jadi teuas ku tipu daya dosa. Sabab urang geus dijadikeun nu meunang bagian dina Kristus, lamun urang nyekel pageuh pangawitan kayakinan urang nepi ka ahir;

While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

Nalika aya kénéh kieu kieu saurna, “Dinten ieu, lamun aranjeun ngadangu sora-Na, ulah ngakeraskeun hate aranjeun, saperti dina waktu panghujatan.” Sabab aya sawatara anu sanggeus ngadangu tuluy ngabangkang; sanajan kitu, lain sakabéh anu ku Musa geus kaluar ti Mesir. Tapi ka saha Anjeunna ngambek salila opat puluh taun? Naha lain ka maranéhna anu geus dosa, anu bangkéna murag di padang gurun? Jeung ka saha Anjeunna sumpah yen maranéhna moal asup kana pamarentahan-Na, lamun lain ka maranéhna anu henteu percaya? Ku kituna urang ningali yen maranéhna teu bisa asup lantaran teu percaya.

Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

Ku sabab kitu hayu urang sieun, supaya ulah, sanajan jangji pikeun asup kana katengtreman-Na masih kénéh disésakeun keur urang, aya di antara aranjeun anu katémbong taya nepi ka dinya. Sabab ka urang ogé Injil geus diwawarkeun, sakumaha ka maranéhna ogé; tapi pangandika anu diwawarkeun téh henteu mawa mangpaat ka maranéhna, lantaran éta henteu dicampur ku iman dina jalma-jalma anu ngadéngéna.

For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

Sabab urang anu geus percaya asup kana katengtreman, sakumaha Mantenna ngandika, “Sakumaha Kami geus sumpah dina amarah Kami, maranéhna moal asup kana katengtreman Kami,” sanajan pagawean-pagawean éta geus dirampungkeun ti mimiti ngadegkeun dunya. Sabab dina hiji tempat Mantenna geus ngandika kieu ngeunaan poé katujuh: “Jeung Allah reureuh dina poé katujuh tina sagala pagawean-Na.” Jeung dina ieu tempat deui: “Maranéhna moal asup kana katengtreman Kami.”

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

Ku sabab kitu, ku sabab tetep aya sawatara jalma anu kudu asup ka dinya, ari maranéhna anu pangheulana dipasihan pangwawaran éta henteu asup lantaran teu percaya; deuih, Mantenna netepkeun hiji poé anu tangtu, ku ngandika dina Daud, “Dinten ieu,” sanggeus lilana pisan; sakumaha geus diucapkeun, “Dinten ieu, lamun maranéh rék ngadangu sora-Na, ulah ngabebengkeun haté maranéh.”

For if Jesus had given them rest, then would he not afterward have spoken of another day.

Sabab upama Yesus geus maparin maranéhna reureuh, tangtu Mantenna moal nyarios deui sanggeusna ngeunaan hiji poe anu séjén.

There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

Ku kituna, tetep aya hiji pangreureuhan pikeun umat Allah. Sabab sing saha anu geus asup kana pangreureuhan-Na, manéhna ogé geus eureun tina pagawean dirina sorangan, sakumaha Allah geus eureun tina pagawean-Na. Ku sabab éta, hayu urang tarékah asup kana pangreureuhan éta, supaya ulah aya saurang ogé anu murag nurutkeun conto anu sarua tina teu percaya. Ibrani 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Dina “poé panyingkiran,” amanat Yosua jeung Kaleb ditampik. Ieu petikan dumasar kana hiji golongan anu moal asup, ku sabab teu percaya kana hiji amanat anu geus maranéhna déngé. Amanat éta dilambangkeun ku “perhentian.”

“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

“Jalma-jalma anu teu daék masrahkeun pangabdian anu satia, daria, jeung pinuh ku kanyaah ka Gusti moal manggihan katengtreman rohani dina hirup ieu, atawa dina kahirupan anu bakal datang. ‘Aya kénéh ku sabab kitu hiji pangreureuhan pikeun umat Allah.... Ku sabab éta, hayu urang getol narékahan supaya asup kana éta pangreureuhan, sangkan ulah aya saurang ogé anu ragrag ku nuturkeun conto anu sarua tina kateu percaya.’ Pangreureuhan anu diomongkeun di dieu téh nyaéta pangreureuhan tina rahmat, anu kahontal ku nuturkeun pituduhna. ‘Narékahan kalayan temen.’” Pacific Union Recorder, 7 Nopémber 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Reureuh” téh hiji amanat anu dilambangkeun ku amanat Yosua jeung Kaleb. Paulus migunakeun kayaktian-kayaktian anu patali jeung Sabat poé katujuh minangka lambang amanat “reureuh” anu ditampik ku jalma-jalma anu geus ditangtukeun pikeun paéh di padang gurun.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Ungkapan, “Dinten ieu lamun maraneh kersa ngadéngé sora-Na,” sarua jeung tekenan dina kitab Wahyu ngeunaan saha waé anu ngadéngé sora Roh, nyaéta ngadéngé pesen Roh, nyaéta pesen hujan ahir, nyaéta pesen ngeunaan “pangreureuhan.” Di Kadesh éta sora kadéngé, sarta para pangbarontak milih pamingpin anyar pikeun mawa maranéhna balik ka Mesir. Sajarah pangprovokasian ieu dibahas dina Jabur 95 jeung ku Paulus dina Ibrani. Ieu sajarah nandakeun kagagalan Israil baheula dina ujian kasapuluh maranéhna. Ujian alfa tina sapuluh ujian éta dimimitian ku mujijat tilu rangkep ngeunaan manna anu ngawakilan pesen tilu malaikat, Hukum Allah, pangreureuhan Sabat, Roti ti Sawarga, kataatan, jeung panghukuman—jeung anu pamungkas tina éta sapuluh ujian téh nyaéta ujian ngeunaan “pangreureuhan.” “Pangreureuhan” tina rahmat, sakumaha dinyatakeun ku Sister White, nyaéta lambang hujan ahir. Kadesh téh lambang tina ujian pikeun boh narima boh nampik pesen hujan ahir anu dipidangkeun “line upon line.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Padalisan demi padalisan, “istirahat” téh mangrupa pancuran Roh Suci anu dilambangkeun minangka hujan panungtungan. “Istirahat” ogé nyaéta Sabat poé katujuh, nyaéta meterai pisan anu dipasangkeun ka jalma-jalma satia salila mangsa hujan panungtungan. “Istirahat” téh nyaéta rahmat anu ngalambangkeun kakawasaan anu dipaparinkeun ka saratus opat puluh opat rébu nalika dosa-dosana dihapus salamina. Eta rahmat lain ngan ukur kakawasaan anu dipaparinkeun anu ngalambangkeun panyucian, tapi ogé rahmat anu nyadiakeun pangbeneran nalika getih Kristus dipaké pikeun ngahapus dosa jiwa anu tobat. “Istirahat” rahmat téh nyaéta amanat ngeunaan kabeneran Kristus, hiji kabeneran anu nyadiakeun rahmat (kakawasaan) pikeun hirup tanpa ngalakukeun dosa, jeung rahmat anu ngarobah hiji Laodikea jadi hiji Piladélpia. Sakali dironjatkeun ku rahmat pangbeneran, urut Laodikea éta, salaku hiji Piladélpia, ku kakawasaan rahmat, leumpang dina jalan anu geus disucikeun anu nungtun kana panguagungan. “Istirahat” téh nyaéta amanat malaikat katilu, sakumaha dilambangkeun salaku “pangbeneran ku iman dina kayaktian.” Ku kituna, Kades nunjuk ka 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kades kahiji nandakeun amanat ngeunaan “istirahat” anu mangrupa amanat “injil”. Injil langgeng téh nyaéta ‘padamelan Kristus dina ngawanohkeun hiji prosés pangujian tilu-lapis anu ngamekarkeun tuluy nembongkeun dua golongan panyembah.’ Amanat injil langgeng ngeunaan “istirahat” di Kades kahiji ngawakilan amanat tilu-lapis tina injil langgeng anu diparéntah ku padamelan tilu-lapis Roh Suci anu ngayakinkeun ngeunaan dosa, kabeneran, jeung pangadilan. Tilu léngkah éta téh sarua pisan jeung tilu léngkah pangujian dina ujian manna!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Sapuluh pangujian dimimitian ku hiji prosés pangujian tilu rangkep, anu nekenkeun Hukum Allah, Sabat, jeung tanggung jawab umat manusa pikeun ngadahar sarta nyerna amanat Allah. Pangujian kahiji tina sapuluh pangujian éta sipatna tilu rangkep, kitu deui pangujian kasapuluh. Pangujian kahiji ngagunakeun manna minangka lambang Roti ti Sawarga anu ngamulyakeun Sabat poé katujuh. Pangujian panungtungan ngagunakeun “pangreureuhan” minangka lambang prosés pangujian panungtungan dina hujan ahir anu ngahontal puncakna dina hukum Minggu, nalika jalma-jalma anu ngagambarkeun Roti ti Sawarga diangkat jadi panji Sabat.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Mimitina sapuluh ujian sakumaha ogé panungtungna sapuluh ujian nekenkeun poe Sabat, jeung amanat Injil anu pakait jeung Sabat, nyaéta Injil langgeng tina malaikat katilu. Kades nu kahiji téh mangrupa omega tina sapuluh ujian, ku kituna alfa tina sapuluh ujian kudu miboga ciri-ciri anu sarua. Kades ngagambarkeun taun 1863, nalika Gusti parantos kersa ngarampungkeun pagawean-Na jeung mawa umat-Na balik ka bumi, tapi asupna ka Tanah Jangji ditunda.

“By reading the following scriptures we shall see how God regarded ancient Israel:

“Ku maca ayat-ayat Kitab Suci di handap, urang bakal ningali kumaha Allah nganggap Israil baheula:

“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

“‘Sabab PANGERAN parantos milih Yakub pikeun Diri-Na sorangan, jeung Israil pikeun banda kagungan-Na anu istiméwa.’ Jabur 135:4.

“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

“‘Sabab anjeun téh umat anu suci pikeun PANGERAN Allah anjeun, sarta PANGERAN geus milih anjeun supaya jadi umat kagungana sorangan pikeun Anjeunna, ngaleuwihan sakumna bangsa anu aya di bumi.’ Deuteronomy 14:2.

“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

“‘Sabab maraneh teh umat anu suci pikeun PANGERAN Allah maraneh; PANGERAN Allah maraneh geus milih maraneh supaya jadi umat kagungan-Na anu istimewa pikeun diri-Na, leuwih ti sakumna umat anu aya di beungeut bumi. PANGERAN henteu netepkeun kanyaah-Na ka maraneh, atawa milih maraneh, ku sabab maraneh leuwih loba batan bangsa mana waé; sabab maraneh teh nu pangsaeutikna ti sakumna umat.’ Ulangan 7:6, 7.

“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

“‘Ku naon ku hal ieu bakal kanyahoan di dieu yén abdi sareng umat Gusti parantos manggih kurnia dina payuneun Gusti? naha lain ku sabab Gusti marengan ka kami? ku kituna, abdi sareng umat Gusti bakal dipisahkeun ti sakumna bangsa anu aya dina beungeut bumi.’ Keluaran 33:16.

“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

“Sakumaha remenna Israél baheula memberontak, jeung sakumaha remenna maranéhna didatangan ku panghukuman, sarta rébuan dipaéhan, lantaran maranéhna henteu rék ngadéngé parentah-parentah Allah anu geus milih maranéhna! Israélna Allah dina poé-poé panungtung ieu aya dina bahaya anu terus-terusan pikeun ngahiji jeung dunya sarta kaleungitan sagala tanda yén maranéhna téh umat pilihan Allah. Bacaan deui Titus 2:13–15. Di dieu urang dibawa nepi ka poé-poé panungtung, nalika Allah keur nyucikeun pikeun Mantenna hiji umat anu has. Naha urang rék ngamurka-keun Anjeunna sakumaha anu dilakukeun ku Israél baheula? Naha urang rék ngadatangkeun murka-Na ka diri urang ku jalan ngajauhan ti Anjeunna sarta ngahiji jeung dunya, jeung nuturkeun kakajian bangsa-bangsa di sabudeureun urang?” Testimonies, jilid 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Sadérék White naros, “Naha urang rék ngamurkaan Anjeunna saperti Israél baheula?” Urang ngamurkaan Anjeunna ku cara campur gaul jeung dunya, anu dilambangkeun ku Mesir, tempat pisan anu ku para pambrontak di Kades dipilarian pamingpin pikeun mawa maranéhna balik ka dinya. Dina taun 1863 kahayang pikeun balik ka Mesir jeung milih pamingpin anyar digambarkeun ku ilham minangka kahayang pikeun ngahubungkeun diri jeung dunya.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Petikan anu ayeuna keur urang timbang ieu didahuluan ku panalungtikan Sister White ngeunaan Israil baheula anu teu asup kana pangreureuhan. Dina kontéks pangbarontakan maranéhna anu tuluy-tumuluy, anjeunna ngajelaskeun ayat-ayat anu némbongkeun kumaha Allah miharep ngayakeun hubungan jeung pangantén-Na, tapi pangantén-Na nolak. Petikan di handap ieu nganteurkeun kana anu nembé ku urang dibaca.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Dina petikan anu anjeunna catet, “Allah nuntut umat-Na supaya percaya ka Anjeunna wungkul. Anjeunna henteu ngahoyongkeun maranéhna nampa pitulung ti jalma-jalma anu henteu ngawula ka Anjeunna.” Dina taun 1863, Adventisme Millerite Laodikea ngawangun hiji pakta jeung pamaréntah Amérika Sarikat pikeun nulungan dina upaya maranéhna nyegah para nonoman maranéhna sangkan henteu dipaksa asup wajib militer kana perang pangmaotna dina sajarah Amérika.

“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

“Di dieu urang maca pangwawadian-pangwawadian anu dipasihkeun ku Allah ka Israil baheula. Teu jadi kersa-Na anu hade lamun maranéhna kudu ngalanglang lila teuing di tanah gurun; saéstuna Mantenna tangtu geus langsung mawa maranéhna ka Tanah Jangji lamun maranéhna tunduk sarta resep dipingpin ku Mantenna; tapi ku sabab maranéhna remen pisan nganyenyeri Mantenna di tanah gurun, Mantenna sumpah dina bendu-Na yén maranéhna moal asup kana pangenah-Na, iwal ti dua urang anu satia nuturkeun Mantenna sapinuhna. Allah nungtut umat-Na supaya percaya ka Mantenna wungkul. Mantenna teu miharep maranéhna nampa pitulung ti jalma-jalma anu henteu ngabakti ka Mantenna.

“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

“Mangga baca Ezra 4:1–5: ‘Ayeuna waktu para musuh Yuda jeung Binyamin ngadangu yén anak-anak pangbuangan keur ngadegkeun Bait pikeun PANGERAN Allah Israil; tuluy maranéhna daratang ka Zerubabel jeung ka para kapala kulawarga, sarta ngomong ka maranéhna, Hayu urang ngawangun babarengan jeung maranéh, sabab kami neangan Allah maranéh, sakumaha maranéh oge; sarta kami ngahaturkeun kurban ka Anjeunna ti saprak poé-poé Esarhaddon raja Asyur, anu mawa kami ka ieu tempat. Tapi Zerubabel, Yeshua, jeung sésa para kapala kulawarga Israil, nyarita ka maranéhna, Maranéh teu boga bagian jeung kami pikeun ngawangun hiji imah pikeun Allah kami; tapi kami sorangan babarengan bakal ngawangun pikeun PANGERAN Allah Israil, sakumaha anu geus diparéntahkeun ka kami ku Raja Koresy, raja Persia. Tuluy rahayat nagri éta ngalemahkeun leungeun rahayat Yuda, sarta ngaganggu maranéhna dina pagawéan ngawangun, sarta nyéwa para panaséhat pikeun ngalawan maranéhna, guna ngagagalkan maksud maranéhna.’”

“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

“Ezra 8:21–23: ‘Tuluy ku kami ngembarkeun puasa di dinya, di walungan Ahawa, supaya urang ngarendahkeun diri di payuneun Allah urang, pikeun nyuhunkeun ka Mantenna jalan anu bener pikeun urang, pikeun barudak leutik urang, jeung pikeun sagala banda kagungan urang. Sabab kuring era menta ka raja pasukan prajurit jeung nu numpak kuda pikeun nulungan kami ngalawan musuh di jalan: lantaran kami geus ngalahir ka raja, kieu, Leungeun Allah urang aya di luhur sakur anu neangan ka Anjeunna pikeun kasaéan maranéhna; tapi kakawasaan-Na jeung murka-Na ngalawan sakur anu ninggalkeun Anjeunna. Ku sabab kitu kami puasa jeung nyuhunkeun ka Allah urang ngeunaan ieu hal: sarta Mantenna ngadangu pamenta kami.’”

“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

“Nabi jeung para karuhun ieu henteu nganggap jalma-jalma pangeusi éta nagri minangka nu nyembah ka Allah nu sajati; sarta sanajan maranéhna ngaku babaturan jeung hayang nulungan, maranéhna teu wani ngahiji jeung maranéhna dina naon baé anu patali jeung ibadah ka Mantenna. Nalika maranéhna naék ka Yerusalem pikeun ngawangun Bait Allah jeung mulangkeun ibadah ka Mantenna, maranéhna henteu ménta pitulung ti raja supaya ngabantu maranéhna dina perjalanan, tapi ku puasa jeung doa maranéhna néangan pitulung ti PANGERAN. Maranéhna percaya yén Allah bakal nangtayungan jeung ngamajukeun hamba-hamba-Na dina ikhtiar maranéhna pikeun ngawula ka Mantenna. Nu Nyipta sagala rupa henteu peryogi pitulung ti musuh-musuh-Na pikeun netepkeun ibadah ka Mantenna. Mantenna henteu nyuhunkeun kurban tina kajahatan, jeung henteu narima persembahan ti jalma-jalma anu boga allah-allah séjén di payuneun PANGERAN.”

“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

“Urang remen ngadéngé ucapan kieu: ‘Maneh teuing ngahususkeun diri.’ Salaku hiji umat, urang bakal daék nyieun sagala pangorbanan pikeun nyalametkeun jiwa-jiwa, atawa nungtun maranéhna kana bebeneran. Tapi pikeun ngahiji jeung maranéhna, mikanyaah kana hal-hal anu ku maranéhna dipikanyaah, sarta ngaraketkeun sosobatan jeung dunya, urang teu wani ngalakukeunana, sabab ku kitu urang bakal jadi satru ka Allah.” Testimonies, jilid 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Ibu White nyatakeun, patali jeung panjelasanana ngeunaan pemberontakan di Kadesh, “Nu Nyipta sagala hal henteu merlukeun pitulung ti musuh-musuh-Na pikeun ngadegkeun ibadah ka Anjeunna. Anjeunna henteu nungtut kurban kajahatan, sarta henteu narima persembahan ti jalma-jalma anu boga allah séjén di payuneun PANGERAN.” Dina taun 1863, gerakan Adventisme Millerite Laodikea jadi hiji garéja sarta ngawangun pakait jeung kakawasaan anu bakal maksa ibadah Minggu ka bangsa éta tuluy ka sakuliah dunya.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Dina artikel salajengna, urang baris neruskeun panalungtikan urang ngeunaan garis-garis nubuat anu nyumbang ka taun 1863, anu mangrupa batu puncak tina jangka waktu nubuat ti 1844 nepi ka 1863.

The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

Naon anu geus aya, nya éta kénéh anu bakal aya; jeung naon anu geus dipigawé, nya éta kénéh anu bakal dipigawé deui; sarta euweuh naon-naon anu anyar di handapeun panonpoé. Naha aya hiji perkara anu ku batur bisa disebut, Tingal, ieu anyar? Eta geus aya ti baheula kénéh, ti jaman saméméh urang. Kami nyaho yén naon baé anu dipigawé ku Allah, éta bakal langgeng salalawasna: euweuh anu bisa ditambahan kana éta, jeung euweuh anu bisa dikurangan tina éta: sarta Allah migawé kitu, supaya manusa sieun ka payuneun Mantenna. Anu geus aya, ayeuna ogé aya; jeung anu bakal aya, geus aya ti heula; sarta Allah nungtut deui anu geus kaliwat. Pdk. 1:9, 10; 3:14, 15.