My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Hapunten abdi sateuacanna ku lobana kecap saméméh ngamimitian kana jejer utama. Abdi hoyong nempatkeun sawatara galur nubuat dina tempatna, anu mangrupa bagian-bagian penting tina logika anu bade ku abdi dianggo nalika urang langsung mertimbangkeun kitab Yoél. Saméméhna abdi parantos nyebatkeun yén kecap Ibrani anu ditarjamahkeun jadi “dipaéhkeun” dina kitab Yoél, ngakar kana padika kurban pikeun ngesahkeun hiji perjangjian dina jaman Ibrahim.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

Hudang, hé para jalma mabok, jeung ceurik; jeung lolong, sakabéh maranéh anu nginum anggur, ku sabab anggur anyar; sabab éta geus dipupus tina sungut maranéh. Joel 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Kecap Ibrani “cut off” nyaéta H3772, sarta mangrupa akar kecap primitif anu hartina ‘motong (pareum, tumbang, atawa meulah); ku implikasi ngancurkeun atawa ngabeakkeun; hususna nyieun perjangjian (nyaéta, nyieun pasatujuan atawa akad, asalna ku cara meulah daging sarta ngaliwat di antara potongan-potongan éta).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Abdi nyadar yén dina harti Strong ngeunaan “cut off,” éta disebut “primitive root,” dina harti gramatikal. Ku kituna, pameuncitan anu pakait jeung perjangjian sarta Abraham, némbongkeun yén cahaya perjangjian napel kana éta kecap, sarta éta cahaya dipedar dina akar sajarahna anu asal. “Cut” dina widang sajarah perjangjian, nyaéta lambang nubuat anu dumasar kana akar-asakna anu asal, sarta dina gramatika ogé diidentifikasi minangka akar asal.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Pangucapan dina ayat lima éta henteu ngan ukur netelakeun yén maranéhna henteu miboga amanat hujan ahir, sakumaha dilambangkeun ku “anggur anyar,” tapi ogé yén maranéhna ‘dina waktos jeung tempat éta kénéh’ ditampik minangka umat perjangjian Allah, hiji umat perjangjian anu ngalacak “akar purba” maranéhna nepi ka Ibrahim.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Turunan anu paéh di padang gurun salila opat puluh taun, ngalacak akar asal maranéhna nepi ka Abraham, hartina bapa loba bangsa. Turunan anu asup ka Tanah Jangji bareng jeung Yosua, ngalacak akar asal maranéhna nepi ka Abraham. Urang Yahudi anu nyalibkeun Kristus ngalacak akar asal maranéhna nepi ka Abraham. Kaum Protestan anu kaluar tina Jaman Poék, sarta anu satuluyna diuji lajeng dipalinggihkeun salaku umat perjangjian pilihan Allah dina taun 1844, ngalacak akar asal maranéhna nepi ka Abraham. Gerakan Millerite Filadelfia anu asup ka Tempat Nu Mahasuci dina 22 Oktober 1844 ngalacak akar asal maranéhna nepi ka Abraham. Gerakan Millerite Laodikea anu ngawangun deui Yeriho dina taun 1863, ngalacak akar asal maranéhna nepi ka Abraham. Garéja Advent Poé Katujuh Laodikea anu dimuntahkeun tina sungut Gusti dina hukum Minggu anu baris geura datang ngalacak akar asal maranéhna nepi ka Abraham. Sakabéh turunan éta geus, atawa baris, ngalaksanakeun misil tina kebon anggur.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Para nu mabok dina Yoel hudang tuluy nyaho yén maranéhna geus ditampik jadi umat Allah, sarta yén maranéhna henteu ngabogaan talatah hujan panungtungan. Ku kituna, sabalikna jadi bener. Jalma-jalma anu ku Yoel diidéntifikasi minangka nu maké “makuta kamulyaan,” tuluy asup kana perjangjian, diségel, sarta diangkat jadi hiji kurban pangbakti. Perjangjian anu pangheulana diratifikasi antara Allah jeung hiji umat pilihan dimimitian ku “pangmotongan” anu sarua, anu digambarkeun dina kurban ahir umat Allah, anu dimimitian dina hukum Minggu. Pangmotongan éta nya éta pamisahan antara gandum jeung jukut liar. Jukut liar ditampik sarta dialungkeun kana seuneu, ari gandum dihijikeun dina beungkeutan minangka kurban gandum buah cikal Pentekosta, anu satuluyna diangkat, “saperti dina taun-taun baheula.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Aya opat tempat anu ilaharna dituduhkeun minangka ngawakilan perjangjian Ibrahim. Dina Kajadian dua welas Ibrahim “disebat” sarta dipaparin jangji pikeun ngajadikeun anjeunna hiji bangsa anu agung. Ieu lain bagian tina perjangjian, tapi mangrupa panggilan tina hiji jangji. Dina waktu éta ngaranna masih Abram, sabab salah sahiji lambang tina hubungan perjangjian téh nyaéta robahna ngaran. Ngaran Abram dirobah dina léngkah katilu tina opat léngkah perjangjian éta.

For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

Sabab nalika Allah maparin jangji ka Ibrahim, ku sabab Mantenna teu aya nu leuwih agung pikeun dijadikeun pangersa, Mantenna sumpah demi diri-Na sorangan, saur-Na, “Saéstuna, Kuring bakal ngaberkahan maneh, jeung ngalobaan Kuring bakal ngalobaan maneh.” Ku kituna, sanggeus anjeunna sabar jeung tabah ngadagoan, anjeunna nampi jangji éta. Sabab manusa mémang sok sumpah demi nu leuwih agung, jeung sumpah pikeun mastikeun perkara téh jadi ahir tina sagala pasulayan maranéhna. Dina hal ieu Allah, lantaran langkung kersa némbongkeun ka para ahli waris jangji éta kana kateumobahan piwuruk-Na, netepkeunana ku hiji sumpah; sangkan ku dua perkara anu teu bisa robah, anu dina éta mustahil Allah ngabohong, urang meunang panglipur anu pageuh, urang anu geus ngungsi pikeun nyekel pageuh pangharepan anu geus dipasangkeun di hareupeun urang. Pangharepan éta ku urang dipiboga minangka jangkar jiwa, anu pasti jeung teguh, sarta anu nembus ka jeroeun tukangeun tabir; ka dinya Sang Mimitina geus asup pikeun urang, nyaéta Yesus, anu geus dijadikeun Imam Agung salalanggengna nurutkeun tatanan Melkisedek. Ibrani 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Panggero éta nyaéta jangji Allah ka Abram, sarta Anjeunna masihan hiji kasaksian kadua ku “sumpah” anu nuturkeunana. “Sumpah” anu nuturkeun éta aya tilu rupana. Sanggeus panggero tina hiji jangji, anu mangrupikeun léngkah kahiji, léngkah kadua, katilu, jeung kaopat nyaéta perjangjian tilu rupa anu sabenerna, ku Allah, jeung hiji umat anu dipilih. Dina Kajadian pasal lima welas Allah sacara resmi “motong” (ngadegkeun) perjangjian éta ngaliwatan hiji upacara anu dramatis, nalika Allah nyalira ngalangkung di antara sasatoan anu dipisah-pisah, kalayan tanpa sarat ngajangjikeun tanah ka turunan Ibrahim. Tanah Jangji dilambangkeun minangka hiji tanah di antara dua walungan: walungan Mesir jeung walungan Efrat. Léngkah kahiji tina perjangjian tilu rupa éta ngawengku hiji rujukan langsung kana simbolisme nubuat ngeunaan dua walungan, sarta sakabéh anu napel kana lambang éta. Nalika ilham nuduhkeun ka walungan Ulai jeung Hidékel minangka kajadian-kajadian anu ayeuna keur dina prosés kacumponan, dua walungan éta geus ditipikeun dina nubuat Abram. Latarna aya di antara dua walungan Abram, anu lamun dihijikeun jeung dua walungan Daniel jadi opat walungan, sabab sora Kristus nyaéta sora loba cai.

In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

Dina poé éta kénéh PANGERAN ngayakeun hiji perjangjian jeung Abram, saur-Na, “Ka turunan maneh geus Kami pasrahkeun ieu tanah, ti walungan Mesir nepi ka walungan anu gedé, nyaéta walungan Éfrat: urang Keni, urang Kénizi, urang Kadmoni, urang Hét, urang Périzi, urang Réfaim, urang Amori, urang Kanaan, urang Girgasi, jeung urang Yébusi.” Kajadian 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Tanah anu dijangjikeun ka Abram téh nya éta sakuliah dunya anu dina poé-poé panungtungan dilambangkeun ku sapuluh raja, ari dina poé-poé mimiti perjangjian mah didaptarkeun minangka sapuluh suku, lain raja. Saratus opat puluh opat rébu bakal aya dina papaséaan jeung sakuliah dunya. Dunya saterusna bakal kalibet dina prosés pangujian paksaan ibadah Minggu ku hiji pamaréntahan sadunya dina pangaping tina palacuran nu beureum kirmizi dina Wahyu tujuh welas, anu maréntah kana sapuluh raja di bumi. Dina carita Abram, lambang garéja jeung nagara tina gambar sato galak téh dilambangkeun ku walungan Mesir, lambang kaparigelan kenagaraan, jeung walungan Babul, lambang kaparigelan kagerejaan.

After these things the word of the Lord came unto Abram in a vision, saying,

Sanggeus hal-hal ieu, firman PANGERAN sumping ka Abram dina hiji tetenjoan, saur-Na,

Fear not, Abram: I am thy shield, and thy exceeding great reward.

Ulah sieun, Abram: Kami teh tameng maneh, jeung ganjaran maneh anu kacida agengna.

And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

Mangka Abram ngandika, “Gusti Allah, badhé maringi punapa dhateng kawula, dene kawula tindak tanpa anak, lan panguwasa griya kawula punika Eliezer saking Damsyik?” Mangka Abram ngandika, “Lah, dhateng kawula Paduka boten maringi turun; lan, lah, tiyang ingkang lair wonten ing griya kawula punika dados ahli waris kawula.” Lan, lah, pangandikanipun Pangéran tumuju dhateng piyambakipun, ngandika,

This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

Ieu moal jadi ahli waris maneh; tapi anu baris medal tina jero awak maneh sorangan, éta anu bakal jadi ahli waris maneh. Tuluy anjeunna dibawa ka luar, sarta ngandika, “Ayeuna tingal ka langit, jeung itung béntang-béntang, lamun enya maneh sanggup ngitungna.” Saur-Na ka anjeunna, “Kitu bakal jadi turunan maneh.”

And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

Sarta anjeunna percaya ka PANGERAN; sarta Anjeunna ngitungkeun éta ka anjeunna jadi kabeneran. Sarta Mantenna ngandika ka anjeunna,

I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Kami nyaéta PANGERAN anu mawa maneh kaluar ti Ur urang Kasdim, pikeun maparin ieu tanah ka maneh supaya jadi warisan maneh.

And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

Sarta anjeunna ngandika, “Nun Gusti Allah, ku naon abdi bakal terang yen abdi bakal ngawariskeun eta?” Sarta Mantenna ngandika ka anjeunna,

Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

Bawa ku anjeun hiji sapi bikang anu umurna tilu taun, jeung hiji embe bikang anu umurna tilu taun, jeung hiji domba jalu anu umurna tilu taun, jeung hiji japati tekukur, jeung hiji anak japati.

And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

Sarta anjeunna nyandak sakabéhna éta, tuluy ngabagi-bagi éta di tengah, sarta nempatkeun unggal bagianna silih hareupan; ari manuk-manuk mah henteu dibagi ku anjeunna. Jeung nalika manuk-manuk pamangsa turun kana bangké-bangké éta, Abram ngusir eta. Jeung nalika panonpoé keur surup, saré anu jero tumiba ka Abram; sarta, singhoreng, kasieun ku poék anu kacida nyingsieunan tumiba ka anjeunna. Sarta Anjeunna ngandika ka Abram,

Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

Nyahokeun kalawan yakin yén turunan maneh bakal jadi urang asing di hiji tanah anu lain milik maranéhna, sarta bakal ngawula ka dinya; jeung maranéhna bakal ditindes salila opat ratus taun. Jeung bangsa anu ku maranéhna bakal diladénan éta, ku Kami bakal dihukum; sarta sanggeus éta maranéhna bakal kaluar mawa banda anu loba.

And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

Jeung maneh bakal mulih ka karuhun-karuhun maneh dina karapihan; maneh bakal dikurebkeun dina umur sepuh anu hadé.

But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

Nanging dina generasi kaopat maranéhna bakal datang ka dieu deui; sabab kajahatan urang Amori can pinuh.

And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

Jeung kajadian, nalika panonpoé tilelep, sarta poék geus datang, tingali, aya tungku nu ngaluarkeun haseup, jeung lampu nu hurung, anu ngaliwat di antara éta potongan-potongan. Kajadian 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Anu bakal nungtun Musa jeung urang Israil ku tihang seuneu peuting-peuting jeung ku méga beurang-beurang, ngalangkung di antara éta potongan-potongan anu “dipotong” téh minangka hawu nu ngaluarkeun haseup jeung lampu nu hurung.

And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

Jeung PANGERAN angkat miheulaan maranéhna dina waktu beurang ku tihang mega, pikeun mingpin maranéhna dina jalan; sarta dina waktu peuting ku tihang seuneu, pikeun mere caang ka maranéhna; supaya maranéhna bisa lumampah boh beurang boh peuting. Anjeunna henteu ngaleungitkeun tihang mega dina waktu beurang, atawa tihang seuneu dina waktu peuting, ti hareupeun éta umat. Budalan 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Lampu nu hurung jeung tungku nu ngaluarkeun haseup ngagambarkeun tihang mega atawa seuneu, sarta ngalambangkeun unsur nubuat tina léngkah kahiji, tina tilu léngkah anu patalina jeung Allah netepkeun perjangjian jeung Abram. Ieu pasal dimimitian ku kecap, “Ulah sieun,” sabab amanat malaikat kahiji nyaeta sieun ka Allah, sarta jalma-jalma anu, saperti Abram, sieun ka Allah, moal kudu sieun ka Allah. Aya dua rupa kasieun, sabab aya dua golongan jalma.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Leuwih jero deui dina petikan perjangjian, Abram percaya ka Allah, sarta hal éta diitungkeun ka anjeunna jadi kabeneran. Tilu malaikat éta sajajar jeung padamelan Roh Suci sakumaha dipidangkeun ku Yohanes, anu ngajarkeun yén Roh Suci ngayakinkeun ngeunaan tilu perkara: dosa, kabeneran, jeung pangadilan. Ciri-ciri éta saluyu jeung tilu malaikat, ku kituna sanggeus sieun ka Allah ditepikeun dina petikan perjangjian, léngkah kadua, nyaéta kabeneran, teras diidentipikasi, tuluy diteruskeun ku pangucapan pangadilan, anu mangrupa padamelan katilu Roh Suci, jeung talatah malaikat katilu. Léngkah kahiji tina perjangjian ngalambangkeun talatah malaikat kahiji, anu salawasna mangrupa fraktal tina sakabéh tilu talatah. Tilu léngkah dina prosés perjangjian ngawakilan tilu malaikat dina Wahyu opat welas.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Sanggeus Abram diitung bener, nu nandaan malaikat nu kadua, anjeunna nyiapkeun hiji kurban, sabab eta kurban disiapkeun pas saméméh léngkah katilu tina pangadilan. Eta kurban ngawakilan kurban urang Lewi dina Maleakhi tilu anu diangkat jadi panji. Sakumaha tilu mangsa opat puluh taun dina kahirupan Musa ngawakilan pesen tilu malaikat, opat puluh taun kahiji dina kahirupan Musa ngamuat sakabéh tilu léngkah tina pesen tilu malaikat.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Tempat dimimitianana kasaksian Musa nyaéta ku kolotna anu sieun ka Allah, (léngkah kahiji), tuluy dituturkeun ku ujian visual. Léngkah kadua ngawengku ujian visual, sakumaha anu kajadian dina Daniel pasal hiji, nalika Daniel mimiti sieun ka Allah sarta nolak tuang kadaharan Babilon, tuluy anjeunna diuji dumasar kana penampilan jasmanina. Saterusna pikeun Daniel aya ujian katilu tilu taun ti harita ku raja Nebukadnesar, lambang raja kalér jeung hukum Minggu, anu mangrupakeun pesen malaikat katilu.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Kolot Musa sieun ka Allah, nempatkeun anjeunna kana hiji bahtera di cai, sarta putri Firaun dipingpin pikeun ningali kaayaan éta, tuluy netepkeun putusan anu ngadukung kasalametan budak éta. Mimiti kahirupan Musa téh mangrupa hiji gambaran tina perjangjian anu dipidamel ku Allah jeung umat manusa, sarta saterusna, ngaliwatan Musa, Allah ogé ngadamel hiji perjangjian jeung hiji bangsa pilihan anu dipilih tina antara umat manusa. Perjangjian Nuh jeung umat manusa ngagambarkeun jalma réa anu agung, sedengkeun perjangjian Musa jeung hiji bangsa pilihan nyaéta saratus opat puluh opat rébu. Kurban anu kudu dipasrahkeun ku Abram pikeun ngesahkeun perjangjian éta ngamuat lambang tina perjangjian Nuh, sakumaha ogé aya dina diri Musa anu ngalaksanakeun nubuat Abram sababaraha abad saterusna.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Pangbakti éta diwangun ku lima rupa sasatoan: hiji sapi bikang umur tilu taun, hiji embe bikang umur tilu taun, hiji domba jalu umur tilu taun, hiji japati tekukur, jeung hiji anak japati. Manuk-manuk éta diantep gembleng, sedengkeun sapi bikang, domba jalu, jeung embe bikang éta “dipeuncit” jadi dua beulahan. Pangbakti éta ngalambangkeun diangkatna hiji panji dina poé-poé panungtungan minangka hiji ujian anu katingali ku panon pikeun umat manusa. Tanda anu katingali pikeun putri Firaun nyaéta orok Musa dina peti. Peti éta dilambangkeun ku dalapan jiwa dina bahtera. Bilangan “dalapan” diteguhkeun minangka salah sahiji ciri nubuat tina panji saratus opat puluh opat rébu. Lamun anjeun merhatikeun lima sasatoan pangbakti éta sarta ngabagi tilu jadi dua beulahan, mangka pangbakti anjeun diwangun ku dalapan bagian, sakumaha dilambangkeun ku Nuh, tuluy diteguhkeun dina pangbakti Abram.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Lima sato éta, nalika dibagi sakumaha diparentahkeun ku Allah, ngalambangkeun angka “dalapan,” sarta ku kituna ngalambangkeun jiwa-jiwa dina ahir dunya anu geus dipratandakeun ku “dalapan” jiwa dina bahtera. Tanda sunat, anu mangrupa léngkah kadua dina perjangjian tilu rangkep Abram, kudu dilaksanakeun dina poé ka-“dalapan” sanggeus kalahiran, sarta upacara éta digantikeun ku baptisan, anu ngalambangkeun hudangna Kristus anu lumangsung dina poé ka-“dalapan”. Angka “dalapan” téh mangrupa ciri anu geus tetep dina perjangjian Nuh jeung Musa, sarta éta ngalambangkeun saratus opat puluh opat rébu anu bakal diangkat jadi panji panawaran, sarta anu mangrupa nu ka-“dalapan” anu asalna tina anu tujuh.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Lima sato éta ngalambangkeun lima parawan nu wijaksana, anu dilambangkeun ku “dalapan” nu aya dina bahtera, bakal ngalangkung ti dunya heubeul ka dunya anyar—tanpa ngalaman pupus.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Kurban Abram téh mangrupa kurban anu murni, sabab sakabéh sasatoan dina éta kurban téh sasatoan anu beresih, sarta babarengan maranéhna ngawakilan sasatoan poko anu dipaké pikeun kurban beuleuman sagemblengna. Amanat malaikat kahiji ngamuat parentah pikeun nyembah ka Sang Panyipta, sarta sasatoan kurban poko dina palayanan Bait Suci anu bakal diadegkeun nalika nubuat Abram kacumponan dina jaman Musa dipidangkeun minangka kurban ibadah, bari sakaligus ngalambangkeun panggero malaikat kahiji pikeun nyembah ka Sang Panyipta.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Ayat dalapan welas sacara écés nyatakeun, “Dina poé éta PANGERAN ngadamel hiji perjangjian jeung Abram.” Éta nandaan léngkah kahiji tina tilu léngkah anu ngalambangkeun tilu malaikat dina Wahyu opat welas. Léngkah perjangjian dina Kajadian lima welas ngagambarkeun amanat malaikat kahiji dina Wahyu opat welas, anu satuluyna dituturkeun ku malaikat kadua, anu dilambangkeun ku léngkah kadua tina perjangjian Abram anu kapanggih dina Kajadian tujuh welas.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Dina léngkah nomer dua, ngaran Abram dirobah jadi Abraham. Abram hartina ‘ramana dimulyakeun,’ sarta Abraham hartina ‘ramana loba bangsa.’ Dina panggero Abram, jangji pikeun jadi hiji bangsa anu gedé geus dipaparinkeun, tapi éta jangji can disahkeun nepi ka ngaran Abram dirobah. Ti harita anjeunna jadi bapa anu kahiji tina hiji umat perjangjian anu dipilih. Léngkah salajengna ngalambangkeun amanat malaikat katilu nalika Abraham diuji dina mangsa ngurbankeun Ishak, anu ngalambangkeun salib, anu ngalambangkeun 22 Oktober 1844, anu ngalambangkeun hukum Minggu—anu nya éta amanat malaikat katilu. Éta léngkah katilu dina perjangjian ditepikeun kana kasampurnaanana dina tanggal dua puluh dua Oktober taun 1844, sarta éta dipidangkeun dina Kajadian dua puluh dua.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Dina léngkah kadua, nyaéta pekabaran malaikat kadua, nalika ngaran Abram dirobah, upacara sunat ditetepkeun minangka “tanda” hiji umat perjangjian jeung hubungan maranéhna ka Allah. Dina sajarah pekabaran malaikat kadua éta umat Allah disegel. Maranéhna diangkat jadi panji dina pekabaran malaikat katilu anu dilambangkeun ku undang-undang Minggu, tapi maranéhna disegel dina mangsa pas saméméh undang-undang Minggu, anu dina sajarah Millerite nyaéta pas saméméh panto ditutup dina 22 Oktober 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Sarua kitu anu sarua lumangsung dina tilu parentah pikeun kaluar ti Babul anu ngamimitian nubuatan 2300 taun, anu réngsé dina datangna malaikat katilu dina 22 Oktober 1844. Bait Allah dirampungkeun dina sajarah parentah kadua, sanggeus anu kahiji, tapi saméméh anu katilu. Pondasina diteundeun dina mangsa parentah kahiji, sarta gedong Bait Allah dirampungkeun dina sajarah parentah kadua. Parentah katilu dina 457 SM ngamimitian 2300 taun, sedengkeun parentah éta sorangan mulangkeun kadaulatan nasional ka urang Yahudi. Dina waymark katilu hiji karajaan ditegakkan, sakumaha dilambangkeun ku pamulihan kadaulatan nasional dina parentah katilu jeung ku diangkatna garéja anu unggul minangka panji dina hukum Minggu.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Kaputusan katilu ngalambangkeun datangna malaikat katilu ka pakawinan dina tanggal 22 Oktober 1844. Pangantén awewe nyiapkeun dirina sorangan saméméh pakawinan, lain dina waktu pakawinan. Panyegelan saratus opat puluh opat rébu diréngsékeun pas saméméh hukum Minggu dina mangsa anu sacara nubuat dilambangkeun minangka ujian patung sato galak. Urang dibéjaan yén ujian patung sato galak téh nya éta ujian anu kudu urang lewatan saméméh mangsa kasempetan rahmat ditutup.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“PANGERAN geus nembongkeun ka abdi kalayan écés yén gambar sato galak éta bakal kabentuk saméméh panto rahmat ditutup; sabab éta anu bakal jadi ujian gedé pikeun umat Allah, anu ku éta nasib maranéhna anu langgeng bakal dipastikeun. Pamadegan anjeun mangrupa campur-aduk anu pinuh ku hal-hal anu teu saluyu, nepi ka ngan saeutik pisan anu bakal katipu.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

Dina Wahyu 13 ieu perkara dipidangkeun kalawan écés; [Wahyu 13:11–17, dicutat].

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Ieu téh mangrupa ujian anu kudu dialaman ku umat Allah saméméh maranéhna diségél. Sakumna anu ngabuktikeun kasatiaanna ka Allah ku cara nurut kana Hukum-Na, sarta nolak narima sabat palsu, bakal ngagabung di handapeun panji Gusti Allah Yéhuwa, sarta bakal narima segel ti Allah anu hirup. Ari anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Panto ditutup dina 22 Oktober 1844, minangka gambaran panto anu katutup dina hukum Minggu. Ibu White nyatakeun yén ujian ngeunaan gambar sato galak téh nyaéta ujian anu kudu urang lulus “saméméh” mangsa kasempetan rahmat ditutup, sarta anjeunna ogé nyatakeun yén dina ujian éta takdir langgeng urang dipastikeun. Saméméh hukum Minggu, pangantén awewe nyiapkeun dirina, sarta ieu merlukeun miboga pakéan kawinan anu merenah, hiji pakéan anu kudu dimurnikeun ku seuneu panyaring ti Utusan Perjangjian. Segel dipasang saméméh kawinan, tuluy kawinan éta lumangsung dina hukum Minggu.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Ibu White nétélakeun yén pamasangan meterai téh mangrupa mantep dina kayaktian, boh sacara intelektual boh sacara rohani. Anjeunna salajengna nétélakeun yén ‘nalika’ umat Allah geus dipasangan meterai, ‘mangka’ bakal datang goncangan tina panghukuman-panghukuman Allah. Goncangan éta téh nyaéta panghukuman-panghukuman anu mimiti lumangsung dina gempa bumi dina Wahyu sabelas, anu nyaéta hukum Minggu di Amérika Sarikat.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Bait Suci kaum Millerite parantos réngsé dina Panjerit Tengah Wengi, anu nandakeun yén meterai dipasihkeun saméméh waymark katilu tina pangadilan. Dina perjangjian Ibrahim, léngkah katilu tina pangadilan nya éta Ishak di Gunung Moria, anu ngalambangkeun lain ngan ukur Kristus dina salib, tapi ogé kurban urang Lewi dina Malakhi tilu.

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

Sarta Anjeunna bakal calik minangka nu nyaring jeung nu ngamurnikeun pérak; sarta Anjeunna bakal ngamurnikeun putra-putra Lewi, jeung nyucikeun maranéhna saperti emas jeung pérak, supaya maranéhna tiasa ngahaturkeun ka PANGERAN kurban dina kabeneran. Tuluy kurban Yuda jeung Yerusalem bakal kamaniskeun ka PANGERAN, saperti dina mangsa baheula, jeung saperti dina taun-taun katukang.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

Sareng Kami baris ngadeukeutan ka maraneh pikeun ngalaksanakeun pangadilan; sarta Kami baris jadi saksi anu gancang ngalawan para tukang sihir, jeung ngalawan para jinah, jeung ngalawan anu sumpah palsu, jeung ngalawan anu nindes buruh dina upahna, randa, jeung nu teu boga bapa, sarta anu nyasabkeun urang asing tina hakna, jeung henteu sieun ka Kami, saur PANGERAN semesta alam. Maleakhi 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Sanggeus prosés purifikasi, pangbakti éta bakal “mangka” jadi saperti dina poe-poe baheula, sarta pangbakti éta disayagikeun dina mangsa lampah panungtungan pangadilan, sabab dina mangsa éta urang Lewi anu geus dipurifikasi jeung dipersiapkeun minangka hiji pangbakti dipabandingkeun jeung para parawan bodo anu ku Kristus baris dijadikeun “saksi anu gancang ngalawan.” “Saksi anu gancang” éta nyaéta “saksi anu satia ka garéja Laodikea,” anu ngalungkeun Sebna kawas bal ka hiji tegalan anu jauh, sarta anu ngamuntahkeun ku semprotan para Laodikea kaluar tina sungut-Na. Pamisahan antara gandum jeung jukut liar bakal gancang, sabab gerak-gerik panungtungan téh mangrupa gerakan-gerakan anu gancang. Utusan anu gancang éta nyaéta Anjeunna anu ngadadak sumping ka Bait-Na dina Maleakhi tilu.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Ngangkatna kurban dina Malakhi “saperti dina mangsa baheula,” nyaéta ngangkatna panji nu saratus opat puluh opat rébu; éta téh ngangkatna kurban dua roti ayun Pentakosta; éta téh ngangkatna oray dina tihang di padang gurun; éta téh ngangkatna Kristus dina salib, sarta éta téh ngangkatna Sadrakh, Mesakh, jeung Abednego dina tungku seuneu jeung Kristus bari sakuliah dunya héran jeung gumun; éta téh medalna bagan 1843, jeung maksud tujuan pikeun bagan 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Dina léngkah kadua tina perjangjian Ibrahim, upacara sunatan ditetepkeun sarta diwajibkeun, ku kituna jadi tanda perjangjian. Ibrahim, béda jeung Musa, langsung nyunatan Ishak, jadi nalika anjeunna ngangkat anjeunna jadi kurban dina léngkah katilu, Ishak bakal ngawakilan éta tanda. Tanda éta engkéna bakal digantikeun ku baptisan, anu duanana babarengan méré dua saksi kana tanda salib.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

“Naon segel Allah anu hirup, anu disimpen dina tarang umat-Na? Éta téh hiji tanda anu bisa dibaca ku malaikat-malaikat, tapi henteu ku panon manusa; sabab malaikat pangancur kudu ningali ieu tanda panebusan. Pikiran anu ngabogaan pangarti geus ningali tanda salib Kalvari dina putra-putri angkat Gusti. Dosa tina palanggaran kana hukum Allah geus dileungitkeun. Maranéhna geus ngagem pakean panganten, sarta taat jeung satia kana sakabéh parentah Allah.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Dina léngkah kahiji tina perjangjian dina Kajadian lima belas, hiji nubuat waktu ngeunaan 400 taun dina pangbeungkeutan ditepikeun, sarta Paulus netepkeun jangka waktu anu sarua éta salaku 430 taun. Itungan Paulus dimimitian ku panggero dina Budalan dua belas, sabab anjeunna ngasupkeun mangsa Abram ngumbara. Lamun dititénan kalawan taliti, opat ratus taun dina patalina jeung tilu puluh taun téh mangrupakeun hiji lambang anu ditepikeun ku Paulus, sarta opat ratus taun anu ditepikeun ku Abram téh lambang séjén. Ku kituna, naon anu diwakilan ku mangsa opat ratus taun, jeung naon anu diwakilan ku mangsa opat ratus tilu puluh taun, sarta naon anu diwakilan ku tilu puluh taun?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Para ahli geus mintonkeun kalawan merenah yén opat ratus tilu puluh taun téh bisa dibagi jadi dua mangsa, masing-masing dua ratus lima belas taun; mangsa kahiji bébas tina kungkungan jeung perbudakan, ari mangsa kadua mah nyaéta perbudakan.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Ibrahim asup ka Kanaan dina umur 75 taun, sarta Ishak lahir nalika Ibrahim yuswa 100 taun (25 taun ti harita). Yakub lahir nalika Ishak yuswa 60 taun, sarta Yakub asup ka Mesir nalika yuswana 130 taun. Ieu jumlahna 215 taun di Kanaan jeung 215 taun di Mesir, jadi jumlah sakabéhna 430 taun. Pikeun hiji murid nubuat, ieu nyadiakeun dua kasaksian, tina dua lambang perjangjian, pikeun Paulus, sakumaha ogé Abram kungsi diganti ngaranna. Paulus netelakeun 430, sedengkeun Abram 400. Panggenapan “line upon line” tina dua nubuat waktu anu patali ieu dihijikeun jeung mangsa perjangjian anu kahiji, anu mingpin kana ngadegna umat pilihan Allah.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Nalika Kristus sumping kana sajarah pikeun negeskeun perjangjian jeung loba jalma salila saminggu, minggu éta ngagambarkeun dua nubuat waktu anu silih patalina. Nubuat opat ratus tilu puluh taun anu ditepikeun ku Paulus tiasa dibagi jadi dua bagian anu sarua, sakumaha halna jeung mingguna Kristus. 215 taun di Kanaan, dituturkeun ku 215 taun di Mesir, jadi perlambang kasaksian Kristus sacara pribadi salila 1260 poé, tuluy 1260 poé kasaksian Kristus dina diri murid-murid-Na. 2520 poé Kristus negeskeun perjangjian éta ogé ngagambarkeun tujuh kali anu mangrupa “pasualan tina perjangjian-Na.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Ti taun 723 SM nepi ka 1798 téh aya 2520 taun, sarta taun-taun éta kabagi kana dua mangsa masing-masing 1260 taun, anu ngalambangkeun paganisme nginjak-injak tempat suci jeung pasukan salila 1260 taun, tuluy dipulut ku kepausan anu nginjak-injak tempat suci jeung pasukan salila 1260 taun. Tengah minggu Kristus téh nyaéta salib, sarta tengah minggu éta (538) ngahasilkeun 1260 taun kasaksian pagan dituturkeun ku 1260 taun kasaksian pagan ti murid kapausan tina paganisme. Nalika karajaan rahmat Kristus dipaparin kakawasaan di salib, éta jadi perlambang pikeun taun 538, nalika karajaan antikristus dipaparin kakawasaan. Di salib, Israil lahiriah diliwatan, sarta Israil rohani mimiti. Dina taun 538, paganisme lahiriah diliwatan, sarta paganisme rohani mimiti.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Ramalan Abram ngeunaan opat ratus taun, ogé mangrupa opat ratus tilu puluh taun. Éta téh ramalan anu sarua, tapi dipidangkeun ku dua lambang perjangjian. Dua ramalan waktu anu patali éta nandaan pangbeungbeuratan jeung pangluputan umat Allah anu baris kaeusi dina awal sajarah perjangjian Israél baheula. Dina ahir sajarah perjangjian Israél baheula, aya hiji ramalan waktu anu saluyu jeung nu séjén, dina hubungan sapoé pikeun sataun, ku kituna nandaan dua ramalan waktu anu nekenkeun pangluputan jeung pangbeungbeuratan.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Dina sajarah pertengahan tina mimiti jeung tungtung Israil baheula urang manggihan Daniel dina pangawanan di Babul. Tina sajarah perjangjian éta, anu nandaan perbudakan jeung hiji jangji ngeunaan pangluputan; ditepikeunlah nubuat anu ngahijikeun sajarah perjangjian Israil baheula jeung sajarah perjangjian Israil modéren. Dina kitab Daniel, aya dua nubuat waktu anu diidéntifikasi. “Sumpah” tina “tujuh kali” Musa dina Imamat dua puluh genep diidéntifikasi dina Daniel 9/11, kitu deui patalékan dina Daniel dalapan ayat tilu welas, anu nungtun kana jawaban dina ayat opat welas, anu nangtukeun nubuat 2300 taun. “Sumpah” éta, anu lamun dilanggar jadi “kutuk Musa” dina Daniel salapan sabelas, nalika dilaksanakeun dina taun 677 SM ka karajaan kidul, réngsé dina 22 Oktober 1844, sakumaha ogé 2300 taun éta. Duanana paburakan 2520 ayana dina patalékan ayat tilu welas, jeung jawaban ayat opat welas nyaéta 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Sakumaha kaayaan Musa, alfa tina sajarah perjangjian Israél kuna, sarta sakumaha kaayaan Kristus, omega tina sajarah perjangjian Israél kuna, sajarah alfa, nyaéta sajarah awal Israél modéren, ngamuat dua nubuat waktos anu silih patali. Hiji ngalambangkeun pangbeungkeutan jeung perbudakan, sedengkeun nu séjén ngalambangkeun pangluputan. Pamisahan 430 taun kana dua mangsa anu sarua dina sajarah alfa Israél kuna ngagambarkeun sacara tipologis yén pamisahan kenabian anu diulang deui dina saminggu nalika Kristus negeskeun perjangjian, jeung mangsa panghukuman anu silih patali lantaran ngalanggar perjangjian anu dibagi kana dua mangsa anu sarua, netepkeun dua saksi; yén sajarah alfa Israél modéren bakal miboga jangkar kenabian anu sarupa. 2520 taun jeung 2300 taun anu réngsé babarengan nyayogikeun saksi katilu ngeunaan dua nubuat waktos anu silih patali, anu miboga hiji nubuat anu kabagi sarua di tengahna.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Tilu saksi bakal nungtun hiji jiwa pikeun ngaharepkeun yén waktu Gusti asup kana perjangjian jeung saratus opat puluh opat rébu dina sajarah omega Israil modéren, bakal aya dua nubuat waktu profétis anu patali, sarta hiji mangsa anu patalina anu kabagi jadi dua bagian anu sarua; tapi ieu moal bisa kitu, sabab nalika Gusti asup kana perjangjian jeung Israil modéren, Anjeunna ngangkat panangan-Na ka langit sarta ngumumkeun yén waktu moal aya deui.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Perjangjian saratus opat puluh opat rébu dilambangkeun ku dua roti ayun tina kurban gandum buah sulung. Struktur nubuat ngeunaan tilu saksi, dituturkeun ku kasaksian dua rupa anu teu miboga pabezaan waktu kenabian, kapanggih dina kurban Abram, nyaéta hiji anak sapi bikang (anu dipisahkeun sarua), hiji embe bikang (anu dipisahkeun sarua), jeung hiji domba jalu (anu dipisahkeun sarua), dituturkeun ku hiji japati tekukur jeung hiji japati.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Tiluan kurban anu kahiji sadayana miboga tilu taun anu napel kana perlambangna, anu nandakeun yén éta ngawakilan tilu kurban anu miboga waktu nubuat. Henteu ngan ukur éta tilu kurban sadayana miboga waktu nubuat, tapi masing-masingna ogé miboga waktu nubuat anu kabagi sarua kana dua mangsa. Japati tekukur jeung japati teu aya umurna anu ditangtukeun, maranéhna ngan saukur kudu ngora, sabab maranéhna ngawakilan generasi panungtung umat perjangjian, anu dilambangkeun ku dua manuk, atawa dua rombongan.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Dua kawan téh ngalambangkeun jalma réa anu agung jeung saratus opat puluh opat rébu, ari dua manuk mah ngandung harti kadua. Japati téh salah sahiji kurban pikeun tempat suci, jeung lamun anjeun nalungtik idéntifikasi japati minangka kurban, kalolobaanana éta nunjuk kana hiji rupa dara; padahal japati dina kurban Abram mah nandakeun manuk anu kacida ngorana nepi ka can boga bulu, atawa leuwih goréng deui, manuk anu buluna geus dicabutan. Dina tataran nubuat ieu, dua manuk téh nyaéta gandum jeung jukut goréng.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Dina poé-poé panungtungan, panji éta bakal diangkat ka langit saperti manuk, sarta éta bakal lumangsung dina waktu anu sarua nalika dua manuk najis rek ngangkat kajahatan sarta nempatkeun manéhna dina tahta-na di Sinear.

Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

Tuluy malaikat anu nyarita ka kami angkat ka hareup, sarta saurna ka kami, “Ayeuna angkat panon maneh, sarta tingali naon ieu anu keur maju.” Ku kami diunjuk, “Naon ieu?” Saur anjeunna, “Ieu hiji efa anu keur maju.” Saur anjeunna deuih, “Ieu téh gambaran maranéhna di sakuliah bumi.” Jeung, tingal, aya satalenta timah anu diangkat; sarta ieu téh hiji awewe anu linggih di tengah-tengah efa.

And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

Jeung anjeunna ngandika, “Ieu kajahatan.” Tuluy anjeunna ngalungkeun éta ka jero éfa; sarta anjeunna ngalungkeun timah beurat kana sungutna.

Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

Saterusna kuring ngangkat panon, tuluy ningali; nya éta, aya dua awewe kaluar, sarta angin aya dina jangjang maranéhna; sabab maranéhna boga jangjang saperti jangjang bango; jeung maranéhna ngangkat eta efa antara bumi jeung langit. Tuluy kuring nanya ka malaikat anu keur ngawangkong jeung kuring, “Ka mana maranéhna mawa eta efa?” Anjeunna ngadawuh ka kuring, “Pikeun ngawangunkeun hiji imah keur eta di tanah Sinear; sarta eta bakal diteguhkeun, tuluy disimpen di dinya dina dasarna sorangan.” Jakaria 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Kapapaan, anu dipidangkeun minangka “kajahatan,” atawa ku Paulus minangka “jalma jahat éta,” narima tatu nu matak paéh dina taun 1798, nalika hiji talenta timah ditumpangkeun kana karanjang tempat manehna diuk. Sanggeus éta spiritualisme jeung Protestantisme murtad bakal ngangkat manehna sarta ngawangunkeun anjeunna hiji imah di Sinear, dina waktos anu sarua nalika Allah geus ngaréngsékeun ngawangun imah anu rek diangkat ku Mantenna minangka panji. Dina Jakaria, panji palsu téh nyaéta awéwé kajahatan, jeung panji éta dipidangkeun minangka japati-japati. Satuluyna dunya bakal milih antara Roma, anu mangrupa kurungan unggal manuk najis jeung pikageuleuheun, atawa japati, lambang perjangjian Allah jeung manusa.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

Tuluy anjeunna ngajerit kalayan sora tarik anu kacida kuatna, saur-Na, Babul anu gedé geus rubuh, geus rubuh, sarta geus jadi tempat pangcicingan setan-setan, jeung kubu unggal roh jahat, jeung kurungan unggal manuk najis jeung pikageuleuheun. Wahyu 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristus ngadawuh patali jeung pupusna jeung kabangkitan-Na, “rombak ieu Bait Allah, sarta dina tilu poe Kami baris ngadegkeunana deui.” Eta tilu poe ngagambarkeun hiji mangsa nubuat nalika hiji bait diadegkeun, sakumaha kajadian dina mangsa Musa, dina mangsa Kristus, jeung dina mangsa kaum Miller. Sarat umur tilu taun pikeun kurban Abram, nya eta hiji sapi bikang, hiji embé bikang, jeung hiji domba jalu, ngagambarkeun yen dina masing-masing tina tilu sajarah perjangjian anu ayeuna keur urang tinimbangan, hiji bait bakal diadegkeun. Bait perjangjian pamungkas tina saratus opat puluh opat rebu, nya eta panji anu kudu diangkat minangka makuta ka sawarga. Ku sabab kitu, sapi bikang, embé bikang, jeung domba jalu teh sasatoan bumi, ku kituna ngabedakeunana jeung manuk-manuk anu hiber di langit. Bait perjangjian anu diadegkeun dina poe-poe pamungkas teh nya eta nalika Yerusalem diangkat luhureun sakabeh pasir jeung gunung.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Sanajan kuring can acan nangtukeun unggal unsur tina léngkah kahiji tina tilu léngkah perjangjian Abram, nepi ka ayeuna, unggal unsur anu geus urang talungtik miboga padanan dina awal jeung ahir Israél harfiah baheula, sarta dina awal Israél modéren. Urang geus némbongkeun tilu léngkah para malaikat dina Wahyu opat welas dina léngkah kahiji perjangjian Abram. Fraktal tina tilu malaikat anu aya dina léngkah kahiji perjangjian Abram bakal leuwih écés deui diteguhkeun nalika urang mertimbangkeun léngkah kadua jeung katilu perjangjian Abram.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

“Dalapan” kurban Abram ngagambarkeun lain ngan saukur kurban-kurban anu engké baris jadi bagian tina ritual Bait Suci Musa, tapi ogé nandaan sarta mastikeun peran waktos nubuat dina carita umat perjangjian Allah. Éta mastikeun awal jeung ahir Israil minangka umat pilihan Allah, boh sacara harfiah boh sacara rohani.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Opat ratus tilu puluh taun Paulus nyaéta hiji mangsa nubuat anu henteu bisa sacara logis dipisahkeun tina opat ratus taun Abram. Lamun ditumpangtindihkeun hiji kana luhureun anu séjén, éta ngahasilkeun hiji mangsa tilu puluh taun, tuluy dituturkeun ku opat ratus taun. Di dieu urang baris neraskeun dina artikel salajengna.

“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

“Nubuat-nubuat anu kacatet dina Perjangjian Heubeul téh mangrupa firman Gusti pikeun poé-poé panungtungan, sarta baris kacumponan sakumaha pastina sakumaha urang geus ningali karuksakan San Francisco.” Surat 154, 26 Méi 1906.