We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Urang ngeureunkeun artikel nu ka tukang ku hiji tinimbangan anu can réngsé ngeunaan nubuat Abram jeung Paulus, yén garis demi garis ngahasilkeun hiji jangka waktu 430 taun, anu diwangun ku 30 taun dituturkeun ku 400 taun. Kuring nganggap aya sabagian jalma di alam teologi anu bisa jadi ningali 30 taun éta minangka hiji mangsa anu nuturkeun 400 taun, tapi dina pamedaran umum, tilu puluh taun éta ditangtukeun ka awal jangka waktu éta. Naha éta 400 dituturkeun ku 30, atawa 30 dituturkeun ku 400? Éta téh tilu puluh dituturkeun ku opat ratus, sabab aya loba saksi pikeun netepkeun hiji jangka waktu tilu puluh taun, anu patalina jeung dituturkeun ku hiji jangka waktu nubuat anu kadua.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yusuf yuswana tilu puluh taun yuswana nalika anjeunna mimiti ngalalayanan pikeun Firaun dina Kajadian 41:46. Sanggeus éta dimimitian tujuh taun kalimpahan, anu satuluyna dituturkeun ku tujuh taun kalaparan. Yusuf, minangka perlambang Kristus dina yuswa tilu puluh taun, dituturkeun ku dua mangsa anu masing-masing 2520 poé. Nalika Kristus yuswana tilu puluh taun, satuluyna aya dua mangsa 1260, anu babarengan jumlahna jadi 2520; anu saterusna ngahubung kana tujuh kali kana dua karajaan.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Daud yuswana tilu puluh taun nalika anjeunna jadi raja, sarta anjeunna marentah salila opat puluh taun sakumaha kacatet dina 2 Samuel 5:4. Daud mangrupa pralambang Kristus, sarta nalika Kristus yuswana tilu puluh taun, Anjeunna dibaptis tuluy digiring ka padang gurun salila opat puluh poé, teras sanggeus kabangkitan-Na anu dipralambangkeun ku baptisan-Na, Anjeunna cicing sarta ngajar para murid sacara pribadi salila opat puluh poé. Di salib, karuksakan Yerusalem ku rahmat ditunda salila opat puluh taun, sajajar jeung opat puluh taun maranéhna maot di padang gurun dina awal sajarah perjangjian maranéhna.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Yéhézkiel yuswa tilu puluh taun nalika anjeunna disaur jadi nabi dina Yéhézkiel 1:1. Kiwari abdi moal nyéépkeun waktos pikeun medar mangsa anu nuturkeun taun katilu puluh Yéhézkiel, nanging abdi badé nyelapkeun ringkesan AI singget ngeunaan kanyataan-kanyataan anu geus mantep ngeunaan sabaraha lila palayananna. “Nubuat-nubuat Yéhézkiel kaasup anu pangtaliti dina pananggalan Perjanjian Heubeul, kalayan 13 titimangsa husus anu disayagikeun sapanjang éta kitab. Ieu kabéh diitung ti taun pangasingan Yoyakhin (597 SM minangka taun ka-1), anu nyadiakeun hiji kerangka kronologis anu écés salila kira-kira 22 taun.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Isa yuswana tilu puluh taun nalika Anjeunna dibaptis, tuluy Anjeunna netepkeun perjangjian jeung loba jalma salila saminggu.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Antikristus dipingpin ku pola Kristus sacara nubuat, sarta sakumaha Kristus dipersiapkeun salila tilu puluh taun pikeun nyepeng padamelan-Na minangka Imam Agung Sawarga, mangsa nubuat salila tilu puluh taun persiapan anu diidentipikasi pikeun antikristus téh dimimitian ti dipiceunna “anu sapopoe” dina taun 508 nepi ka taun 538. Nalika kapapaan dipaparin kakawasaan minangka imam agung palsu, sakumaha Kristus diurapi ku kakawasaan dina baptisan-Na, sabab 1260 taun poékna kapapaan bakal sajajar jeung 1260 poé cahaya murni Kristus ti baptisan-Na nepi ka salib, anu saluyu jeung tatu maotna kapapaan dina taun 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Teu aya sahiji ogé tina dua-lipet jaman saméméhna ieu, anu dimimitian ku hiji mangsa tilu puluh taun, anu ngadulukan léngkah kahiji Abram dina prosés perjangjian tilu-léngkahna. Ku sabab éta, milik Abram téh anu kahiji disebatkeun, sanajan kitu ngan bisa jadi kitu sanggeus éta ditegeskeun ku kasaksian kadua Paulus. Nalika Paulus nyerat kecap-kecapna, nubuat 400 taun éta jadi nubuat 430 taun, anu miboga 30 taun kahiji dipisahkeun tina mangsa waktu panungtungan.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Kula netepkeun, dumasar kana sipat Kristus, sakumaha Anjeunna digambarkeun minangka Alfa jeung Oméga, yén dina prosés perjangjian jalma saratus opat puluh opat rébu, anu jadi oméga tina nubuat dua lapis Abram jeung Paulus ngeunaan tilu puluh taun—dituturkeun ku opat ratus taun—kudu miboga padananana dina oméga tina sajarah perjangjian, nyaéta sajarah pamasihan segel ka jalma saratus opat puluh opat rébu. Hiji mangsa tilu puluh taun, dituturkeun ku mangsa séjén anu béda, kudu ditepikeun ku cara anu henteu nerapkeun waktu, tapi ngalaksanakeun nubuat dasar Abram ngeunaan 430 taun. Hadé pisan upami anjeun maca deui pernyataan saméméhna éta, tuluy balik deui ka ieu titik sarta teraskeun.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Isa, Yusuf, Daud, jeung Yehezkiel, sadayana geus tilu puluh taun dina mangsa pangsiapna pikeun hiji padamelan anu bakal ngalambangkeun umat Allah dina poé-poé panungtungan. Yehezkiel nabi, Yusuf ngalambangkeun Kristus Sang Imam, jeung Daud raja. Opat lambang, tapi salah sahiji lambang anu ngawakilan Imam Agung sawarga miboga wakil manusa jeung Ilahi. Eta opat saksi sadayana sapamadegan jeung tilu puluh taunna Abram anu disusul ku hiji mangsa nubuat.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antikrist disiapkeun salila tilu puluh taun, tuluy dipaparin kakawasaan salila 1260 taun nepi ka manéhna nampi pati kahijina dina taun 1798. Manéhna mangrupakeun lambang tina pati anu kadua, sabab manéhna paéh deui nalika mangsa kasempetan rahmat ditutup. Pati anu kadua téh pati langgeng. Urang ngaladénan Jurusalamet anu parantos gugah tina pupus, sabab Kristus henteu pupus pikeun salalawasna, Anjeunna henteu ngalaman pati anu kadua. Nalika tatu maot kapausan dipulihkeun, Wahyu tilu welas netelakeun yén manéhna bakal maréntah deui salila 42 bulan, anu ngawakilan hiji mangsa profétik, tanpa unsur waktu.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Nalika anjeunna dihirupkeun deui dina mangsa hukum poé Minggu, pasukan anu ngalawan pagawéanana nyaéta maranéhna anu dihirupkeun deui dina ahir tilu satengah poé dina Wahyu sabelas. Dua kakawasaan anu dihirupkeun deui, duanana minangka panji, hiji pikeun Sabat poé katujuh jeung hiji deui pikeun panonpoé, jadi titik rujukan pikeun sakuliah dunya, nalika umat manusa nyieun pilihan ahirna pikeun hirup atawa maot.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Dina hukum Minggu, anti-Kristus, anu ogé nyaéta sato galak, baris ngawakilan pasatuan tilu rupa tina naga, dirina sorangan (sato galak), jeung nabi palsu. Eta tilu kakuatan baris ngahiji ngalawan gareja Allah, nyaéta anu kudu diangkat luhureun sakabéh gunung. Gareja Allah anu unggul geus tilu puluh taun dina persiapan, lain tilu puluh taun sacara harfiah, tapi hiji mangsa nubuat anu geus tetep ditetepkeun sarta napel angka tilu puluh kana eta, jeung masih tetep berlaku minangka hiji nubuat sanggeus parentah dina taun 1844, anu nandaan yén panerapan waktu nubuat geus teu sah deui. Gampang katingali yén tilu puluh taun eta ngawakilan hiji mangsa persiapan pikeun nabi, imam, jeung raja anu, minangka gareja anu unggul, baris ngawakilan karajaan kamulyaan. Opat saksi dina Yehezkiel, Kristus, Yusuf, jeung Daud ngawakilan kawenangan karajaan Allah dina mangsa anu sarua nalika kapausan jeung pasatuan tilu rupa keur mingpin dunya ka Armagedon.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Garéja nu meunang kameunangan diangkat dina mangsa hukum Minggu di Amérika Sarikat, jeung nurutkeun kasaksian Perjangjian Heubeul jeung Perjangjian Anyar, umat perjangjian anu nya éta saratus opat puluh opat rébu bakal jadi hiji karajaan imam.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Aranjeun oge, salaku batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji kaimaman anu suci, pikeun ngurbankeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. 1 Petrus 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Para imam kudu yuswa tilu puluh taun nalika maranéhna mimiti ngalayanan di Bait Allah, ku kituna aya hiji mangsa saméméh hukum Minggu nalika hiji kapendetaan dipersiapkeun pikeun ngalayanan minangka panawaran ombak buah sulung. Para imam, anu nyaéta saratus opat puluh opat rébu, digambarkeun minangka urang Lewi dina prosés panyucian anu dilaksanakeun ku Utusan Perjangjian. Aya hiji mangsa nubuatan anu ngarah kana hukum Minggu, anu di jerona hiji prosés panyucian nyiapkeun hiji palayanan anu disucikeun pikeun mangsa hujan ahir. Persiapan éta réngsé dina hukum Minggu, ku kituna periode tilu puluh ngawakilan persiapan para imam, sahingga saluyu jeung yuswa anu diperlukeun pikeun saurang imam. Kristus salaku Imam Agung ngamimitian palayanan-Na dina yuswa 30, sarta ku sabab Yusup ngalambangkeun Kristus, anjeunna ogé ngamimitian palayananana dina yuswa tilu puluh. Kristus palsu geus 30 taun dina persiapan, ku kituna urang boga tilu saksi yén hiji periode 30 taun ngawakilan persiapan hiji kapendetaan.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Perkara gedé anu geus caket bakal nyaring jalma-jalma anu ku Allah henteu ditangtukeun, sarta Mantenna bakal miboga palayanan anu murni, sajati, sarta disucikeun, anu geus disiapkeun pikeun hujan panungtungan.” Selected Messages, buku 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Sadérék White ngajarkeun sacara langsung yén iraha waé garéja aya dina kaayaan murni, Roh Nubuat aktip. Nalika pasualan anu gedé nyaring kaluar lalang, anjeun bakal miboga palayanan anu disucikeun, anu diwangun ku Yesus jeung Yusuf imam anu sakaligus Ilahi jeung manusa, Yesus jeung Hesekiel nabi, Yesus jeung Daud raja. Jalma-jalma anu dipersiapkeun salila hiji mangsa anu dilambangkeun ku tilu puluh taun, bakal kaasup kana saratus opat puluh opat rébu jeung digambarkeun minangka nabi, imam, jeung raja. Katilu manusa éta téh lambang-lambang Alkitabiah tina padamelan Kristus salaku nabi, imam, jeung raja, ku kituna angka tilu puluh ngamungkinkeun urang nyindekkeun yén dina unggal tina tilu golongan ieu, anu dihasilkeun ku lambang-lambang Alkitabiah anu dipersiapkeun salila tilu puluh taun, nalika dihijikeun jeung Kristus ngawakilan ngahijina Kaallahan jeung kamanusaan. Ku kituna, para imam anu dipersiapkeun salila mangsa simbolis tilu puluh taun téh digambarkeun minangka panji Kaallahan anu dihijikeun jeung kamanusaan.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

42 bulan tina pancuran getih kapapal-an anu pamungkas lumangsung bari Kristus leumpang di antara manusa salila 42 bulan dina diri murid-murid-Na. 42 bulan panaklukan jeung panindesan anu ditungtungan ku pangluputan, sakumaha dilambangkeun ku nubuat rangkep Abram salila 430 taun. Opat ratus taunna Abram dipungkas dina pangluputan di Laut Beureum, anu mangrupa gambaran Alkitabiah anu klasik ngeunaan panutupan mangsa kasempetan rahmat, dina ahir 42 bulan simbolis ti paus.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Opat puluh dua bulan ngagambarkeun mangsa pangujian ti hukum Minggu di Amérika Sarikat nepi ka waktu panutupan kasempetan manusa. Sanajan kitu, dina 42 bulan éta, sanggeus hiji mangsa persiapan salila tilu puluh taun, Kristus keur negeskeun perjangjian dina diri jalma-jalma sésa. Imam palsu antikristus nepi ka ahirna anu pamungkas, pas di tempat Kristus pupus dina garis-Na, nyaéta pas di tempat Fir'aun, raja Mesir, pupus dina garisna. Di Gunung Karmel para nabi Baal dipaéhan, ku kituna nandaan pupusna nabi palsu dina hukum Minggu. Dina hukum Minggu, aya hiji nabi palsu anu tuluy dipaéhan, naga anu diwakilan ku Fir'aun, jeung sato galak anu diwakilan ku kapausan. Ieu sakabéhna diwakilan dina hukum Minggu dina pasalia jeung imam-imam, raja-raja, jeung nabi-nabi Allah. Garéja dimurnikeun pas saméméh hukum Minggu sarta karunia nubuat dipulihkeun—pas di tempat nabi palsu pupus. Ti harita, peperangan téh lumangsung ngeunaan pesen nubuat anu sajati atawa anu palsu.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Mangsa simbolis 30 taun ngagambarkeun hiji mangsa anu miheulaan hukum Minggu. Mangsa éta téh mangsa persiapan pikeun para imam, sabab Kristus nyaéta conto maranéhna dina sagala hal, sabab maranéhna ieu jalma-jalma anu nuturkeun Anak Domba. Dina 30 taun kahiji tina nubuat Abram, perjangjian diteguhkeun, ku kituna nuduhkeun yén naon baé anu diwakilan ku mangsa persiapan pikeun para imam téh nyaéta mangsa nalika Gusti ngabarukeun perjangjian-Na jeung saratus opat puluh opat rébu, sakumaha dilambangkeun ku sajarah alfa Abram. Mangsa éta téh waktu persiapan pikeun para imam anu mimiti ngalayanan dina hukum Minggu, dina yuswa tilu puluh taun, nalika maranéhna diurapi ku Roh Suci sakumaha Kristus dina baptisan-Na. Hiji bebeneran deui anu bisa dicindekkeun tina sajarah alfa Abram nyaéta yén naon baé anu diwakilan ku mangsa anu ngarah ka hukum Minggu, éta kudu janten hal anu kacida agungna, sabab omega salawasna leuwih kuat batan alfa. Hukum Minggu nyaéta omega anu diwakilan ku 22 Oktober 1844, salib, Paska di Mesir, jeung saterusna.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Hukum Minggu ngalambangkeun ahir jaman anu diwakilan ku mangsa tilu puluh taun. Ieu geus diprakirakeun ku ampir unggal carita kasalametan anu utama, sarta ieu ogé mangrupa ahir sajarah perjangjian hiji umat pilihan anu dimimitian ku Abram. Ku beurat bukti anu sipatna nubuat anu sakitu gedéna ngeunaan ahir jaman éta, jeung ku tujuan anu daria tina jaman éta sorangan, naon ari titik awalna?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Aya hiji mangsa nubuat anu dilambangkeun ku tilu puluh taun, anu dumasar kana lobana saksi réngsé dina hukum Minggu. Dina titik éta aya hiji mangsa anu nuturkeun, anu dilambangkeun ku rupa-rupa ajén angka, sarta masing-masing tina mangsa éta ngedalkeun kasaksian ngeunaan hiji garis sajarah nubuat anu nuturkeun hukum Minggu. Sabagian tina mangsa éta ngalambangkeun garis internal sajarah garéja, sarta sabagian deui garis éksternal dunya anu maju nuju Armagedon.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Bisa jadi hade dina ieu waktu pikeun ngingetan deui diri urang sorangan yén urang nolak nerapkeun sagala nubuat ngeunaan waktu dina poé-poé panungtungan dina harti ngawakilan tanggal-tanggal anu bisa dipikawanoh, nepi ka poé jeung jamna diumumkeun dina ahir tulah-tulah. Kuring baris ngagunakeun Daniel pasal dua welas pikeun ngajelaskeun pamadegan kuring yén waktu nubuat geus henteu deui diterapkeun. Dina pasal dua welas aya tilu ayat anu nandakeun waktu nubuat.

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

Sarta kuring ngadéngé lalaki anu maké lawon linen, anu nangtung di luhur cai walungan, waktu anjeunna ngangkat leungeun katuhuna jeung leungeun kéncana ka sawarga, sarta sumpah demi Anjeunna anu hirup salalanggengna, yén éta baris lumangsung salila sapanjang mangsa, dua mangsa, jeung satengah mangsa; jeung nalika anjeunna geus ngaréngsékeun nyebarkeun kakawasaan umat suci, sagala perkara ieu baris ditamatkeun. Daniel 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Jeung ti mangsa kurban sapopoé dicabut, sarta kakajian anu nyieun karuksakan dipasangkeun, bakal aya sarébu dua ratus salapan puluh poé. Daniel 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Bagja jalma anu ngadagoan, sarta nepi ka sarébu tilu ratus tilu puluh lima poé. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Kaum Millerit miboga pamahaman nu leres ngeunaan masing-masing tina tilu ayat ieu. Tilu nubuat ieu téh kaasup kana bebeneran-bebeneran nu ngawakilan pondasi. Sanajan kitu, pamahaman Millerit ngeunaan ayat-ayat ieu dumasar kana nerapkeun prinsip sapoé pikeun sataun. Ku sabab “waktu geus euweuh deui,” ayat-ayat ieu kudu miboga panerapan séjén, margi sakabéh nubuat téh nyarioskeun mangsa hujan ahir. Ayat-ayat ieu kudu miboga pamahaman hujan ahir nu henteu ngagunakeun waktu pikeun ngawangun hiji amanat, sarta henteu pasalia pamadegan jeung pamahaman Millerit ngeunaan ayat-ayat éta. Pamadegan Millerit nu leres ngeunaan ayat tengah tina tilu ayat éta, (ayat ka sawelas), nyaéta yén éta ngawakilan hiji mangsa rangkep dua, nu dimimitian ku hiji mangsa tilu puluh taun, tuluy diteruskeun ku 1260 taun. Ayat ka sawelas keur nandakeun mangsa tilu puluh taun nu miheulaan hukum Minggu, sakumaha diwakilan ku ditegakkeunana kakakejaman nu ngabinasakeun.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniel dua belas nyaéta pasal dina Firman Allah anu ngébréhkeun prosés panyucian umat Allah anu kajadian dina poé-poé panungtungan dina waktu ahir, nalika hiji nubuat tina kitab Daniel dibuka segelna. Dina ayat sabelas urang manggihan hiji nubuat anu ku para pangadeg dipikaharti kalayan bener minangka hiji mangsa tilu puluh taun anu ngantarkeun kana hiji mangsa 1260 taun. Dina pasal dua belas, tilu nubuat dina ayat tujuh, sabelas, jeung dua belas, kabéhanana disegel nepi ka waktu ahir. Dina waktu ahir éta, tilu nubuat éta kudu dibuka segelna, sabab Firman Allah moal kungsi gagal. Dina éta pisan pasal, gambaran anu pangjelasna ngeunaan panutupan mangsa ujian manusa dina Alkitab ditepikeun, ku kituna pasal dua belas téh tangtu pisan, sarta leuwih husus, ngaidéntifikasi ahirna Adventisme tibatan mimitina Adventisme.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Tilu nubuat dina Daniel dua belas disegel dina éta pisan petikan Kitab Suci tempat panyegelan jeung pambukaan segel manggihan harti kenabian utamana. Tilu nubuat éta dibuka segelna dina sajarah saratus opat puluh opat rébu, sabab Alpha jeung Omega salawasna ngagambarkeun ahir hiji perkara babarengan jeung awal hiji perkara. Anu dibuka segelna dina tilu période kenabian dina pasal dua belas ngawakilan pambukaan segel pamungkas tina Firman kenabian Allah. Pambukaan segel éta dipidangkeun dina Wahyu pasal hiji nalika Wahyu Yesus Kristus dibuka segelna, pas saméméh panutupan mangsa kasempetan. Ayat sabelas tina Daniel dua belas mangrupa pasangan saimbang pikeun gambaran munggaran Abram jeung Paulus ngeunaan hiji nubuat dua lapis anu dimimitian ku hiji période tilu puluh taun.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Tilu nubuat dina Daniel dua belas téh mangrupa mangsa-mangsa simbolis anu dibuka segélna dina waktu panungtungan ahir, sarta pambukaan segel éta ngantarkeun kana panyucian panungtungan umat Allah. Nu kahiji tina tilu nubuat éta dipasihkeun ku Kristus sorangan, sarta nalika Anjeunna ngedalkeun éta nubuat, Anjeunna keur nangtung dina luhureun cai bari nganggo lawon linen, netelakeun ahir hiji mangsa nubuat anu dilambangkeun minangka 1260 taun, sarta nangtukeun ahir mangsa éta minangka ahirna paburencayna kakawasaan umat Allah. Umat Allah dina poé-poé panungtungan téh nyaéta saratus opat puluh opat rébu, sarta maranéhna geus paburencay.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Henteu ngan ukur Kristus nu keur nangtung dina cai bari ngawaler hiji patarosan, tapi patarosan éta dimimitian ku kecap, “Sabaraha lila?” “Sabaraha lila?” téh lambang nubuat anu ogé ditaroskeun ka Yesus nalika dina ayat tilu welas, tina Daniel dalapan, patarosanana ditepikeun, “Sabaraha lila?”

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Tuluy aya hiji nu nyarios ka lalaki anu maké lawon linen, anu nangtung di luhur cai walungan, “Sabaraha lilana deui nepi ka ahir ieu kaajaiban-kaajaiban?”

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

Sarta kuring ngadangu lalaki anu maké lawon linen, anu nangtung di luhur cai walungan, nalika anjeunna ngangkat leungeun katuhu jeung leungeun kéncana ka langit, sarta sumpah demi Anjeunna anu hirup salalanggengna, yén éta bakal lumangsung salila sawaktu, sawaktu-sawaktu, jeung satengah; sarta lamun anjeunna geus ngaréngsékeun ngabubarkeun kakawasaan umat suci, sagala hal ieu bakal réngsé. Daniel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Patarosan anu ditepikeun ka Isa, anu dina tetenjoan di walungan Hiddekel digambarkeun minangka lalaki nu maké lawon linen, nya éta, “Sabaraha lilana nepi ka ahir ieu kaajaiban-kaajaiban?,” sarta dina tetenjoan di walungan Ulai, Isa, anu digambarkeun minangka Palmoni (jalma suci anu tangtu éta), dipapatahan, “Sabaraha lilana tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu nyababkeun karuksakan, nepi ka duanana, boh tempat suci boh pasukan, dipasrahkeun pikeun diinjak-injak?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Sadérék White nétélakeun yén titingalian anu dipaparinkeun ka Daniel di sisi walungan-walungan gedé di Sinear ayeuna keur lumangsung dina prosés panggenepanana, sarta patalina jeung duanana titingalian walungan éta, Yesus dipasihan “patalékan” nubuat, anu salawasna ngahasilkeun hukum Minggu minangka “jawaban”-na. Sanajan kitu, duanana jawaban éta dipidangkeun dina kontéks waktu nubuat, anu réngsé dina taun 1844. Para panaratas leres ngawanohkeun jawaban kana patalékan dina pasal dalapan jeung titingalian walungan Ulai, sarta maranéhna ngartos yén taun 1798 téh mangsa nalika paburencayna kakawasaan umat Allah réngsé. Tapi sanggeus taun 1844, nalika “penerapan waktu” tina Firman nubuat Allah parantos réngsé, patalékan nubuat “Sabaraha lilana?” ngébréhkeun deui pamahaman para panaratas minangka “nepi ka 2300 poé, mangka tempat suci bakal disucikeun dina hukum Minggu anu baris geura datang” sarta “sadayana” “kaajaiban” dina titingalian panungtung Daniel bakal kalakonan, nalika paburencayna umat suci salila tilu satengah poé simbolis téh réngsé.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Wahyu walungan Hidékel dina tilu pasal panungtungan kitab Daniel jeung wahyu walungan Ulai dina pasal tujuh nepi ka salapan ku Sadérék White diidentipikasikeun minangka “walungan-walungan gedé di Sinear.” Sakabéh sarjana sajarah jeung biblikal ngaku yén ngan aya dua walungan, sarta duanana téh walungan gedé, anu patalina jeung Sinear. Dua walungan éta nyaéta Tigris (Hidékel) jeung Éfrat. Walungan Ulai lain Éfratna Sinear; éta téh walungan saluran leutik jieunan manusa di Pérsia, lain di Sinear. Walungan Ulai dina wahyu anu ngandung dasar jeung tihang puseur Adventisme henteu perenahna di Sinear, tapi nabi awéwé éta ngaidéntifikasi Ulai minangka Éfrat, salah sahiji walungan gedé di Sinear.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Visi Hiddekel nembongkeun sajarah lahiriah naga, sato galak, jeung nabi palsu anu mingpin dunya ka Armagedon, sarta visi Ulai ngawakilan padamelan Kristus dina ngahijikeun Kaallahan-Na jeung kamanusaan manusa. Sacara profétis ilham ngagunakeun walungan Ulai minangka saksi kadua babarengan jeung Walungan Efrat pikeun ngaidentipikasi padamelan anu diréngsékeun ku Kristus dina ngahijikeun Kaallahan-Na jeung kamanusaan.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Éfrat jeung Tigris duanana mimiti di Éden sarta ngalir ngaliwatan sapanjang sajarah perjangjian. Nalika éta ngalir kana tihang puseur Adventisme dina 22 Oktober 1844, Éfrat dihijikeun jeung kanal Ulai anu jieunan manusa pikeun ngagambarkeun ngahijina Ketuhanan jeung kamanusaan, anu kahontal ku ngalaksanakeun iman dina jalma-jalma anu diwakilan minangka saratus opat puluh opat rébu. Ulai ngagambarkeun hiji ujian kana kawibawaan Firman nubuat Allah, sabab éta nempatkeun kawibawaan Ellen White anu ngaidéntifikasi walungan Ulai di Pérsia minangka salah sahiji walungan gedé di Sinear dina kaayaan sabalikna jeung para ahli dunya.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Lambang walungan Ulai ngagambarkeun hiji ujian ngeunaan kecap manusa atawa Firman Allah. Naha manusa anu leres, atawa kecap-kecap anu ditepikeun ku Sister White anu leres? Naha walungan Ulai ngagambarkeun hiji walungan tunggal di Pérsia, atawa naha éta ngagambarkeun hiji walungan nubuat anu diwangun ku cai ti Eden anu kasampur jeung cai ti manusa?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Bisa jadi aya loba pilihan pikeun ngajawab dilema anu ku sim kuring geus ditepikeun ieu, nanging sim kuring baris ngagelarkeun sawatara pamikiran sangkan anjeun ningali maksud sim kuring. Naha para ahli sajarah jeung teolog dunya téh leres, sedengkeun Sister White salah? Taya saurang ogé anu ngabantah yén “walungan-walungan gedé di Sinear” téh nyaéta Tigris jeung Efrat. Ku kituna, nalika Sister White ngaidentipikasikeun walungan Ulai di Pérsia minangka hiji walungan gedé di Sinear, naha anjeunna téh nabi palsu? Atawa, naha anjeunna téh nabi sajati, anu parantos nyieun kasalahan? Sabaraha loba kasalahan anu bisa dijieun ku saurang nabi sajati saméméh anjeunna ngaliwatan wates jeung jadi nabi palsu? Atawa, naha para ahli sajarah téh salah? Atawa, naha saéstuna anjeunna leres? Atawa naha para ahli sajarah jeung Sister White duanana leres? Sim kuring ngangkat dilema ieu kalayan tujuan ngagunakeun panjelasan ngeunaan dilema éta minangka hiji titik tambahan ka lalaki anu maké lawon linen, nangtung di luhur walungan, anu ditaros, “Sabaraha lami?” dina duanana titingalian ngeunaan walungan Hidékel jeung Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Dina pasal dalapan Kitab Daniel, Daniel aya di Susa, di Persia, sarta Susa aya di walungan Ulai anu, ku sabab industri tatanén, ngawengku walungan alamiah jeung ogé runtuyan saluran cai jieunan manusa. Nalika Ulai ngalir ka handap kira-kira saratus lima puluh mil deui, walungan éta nyambung jeung pasamoan walungan Tigris jeung Efrat. Tigris jeung Efrat anu mimiti di Eden ahirna ngahiji, sarta nalika éta ngahiji, Walungan Ulai ti Persia nyambung dina titik anu sarua. Nalika Walungan Ulai patepung jeung sistem rawa Tigris dina pasamoan Tigris jeung Efrat, Ulai jadi bagian tina cai anu ngawangun walungan-walungan gedé di Sinear. Para sajarawan leres, sarta kitu deui Sister White.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Nalika Sister White ngaidentifikasi visi ngeunaan Ulai dina pasal dalapan, anjeunna keur ngaidentifikasi hiji walungan anu dipikawanoh ku sistem saluran cai jieunan manusa anu ngahijikeun walungan Tigris jeung Efrat, anu ngawakilan dua période 2520 taun, anu réngsé dina 1798 jeung 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Ngaran kuna pikeun Walungan Tigris nyaéta Hiddekel, sarta dina patalina jeung Efrat, duanana walungan éta geus sacara husus ditempatkeun sacara nubuat minangka patali jeung Asyur jeung Babul, anu ogé diidéntifikasi minangka dua singa anu kudu ngahukum domba-domba Allah. Dua kakawasaan anu ngadésolasi éta ngagambarkeun ti heula dua kakawasaan anu ngadésolasi, nyaéta Roma kapir jeung Roma kapausan, anu mangrupakeun lambang saurang lalaki jeung saurang awéwé, atawa hiji garéja jeung hiji nagara. Roma kapir éta lalaki anu ngawakilan tata nagara, sedengkeun Roma kapausan nyaéta awéwé najis tina tata garéja. Asyur éta lalaki jeung Babul éta awéwé dina hubungan nubuat maranéhna, ku kituna Tigris diidéntifikasi salaku lalaki jeung Efrat salaku awéwé.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Walungan Tigris téh nyaéta walungan kaparigelan nagara anu ngahontal nepi ka 1798, jeung Éfrat, walungan kaparigelan garéja, ngahontal nepi ka 1844. Éfrat kudu ngahontal nepi ka 1844, sabab pesen 1844 téh ngeunaan Babul, (Éfrat) anu murag deui dina 1844. Sakumaha Éfrat ngahasilkeun curug dina 1844, walungan Ulai, anu ogé geus ngahiji kana patempatan patepungan walungan minangka lambang pagawéan manusa, ngahiji jeung cai walungan séjénna. Walungan kaparigelan nagara dibendung dina 1798, nalika kakawasaan sipil dicabut tina kakawasaan kapausan. Dina taun anu sarua, Amérika Sarikat mimiti maréntah minangka sato bumi jeung karajaan kagenep dina nubuat Alkitab. Walungan Tigris dibendung dina 1798, pas pisan dina tempat anu ahirna nagara bakal maksa sakuliah dunya pikeun ngaruntuhkeun bendungan éta, anu ayeuna nahan caah panganiayaan kapausan anu rék nyapu sakuliah dunya kawas caah anu ngalimpudan. Tembok éta, atawa bendungan éta, nyaéta témbok pamisah antara garéja jeung nagara.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Dina taun 1844, boh Éfrat boh Ulai nandakeun yén amanat taun 1844 téh nyaéta ragragna Babul, sarta ogé minangka padamelan éta pisan anu dimimitian ku Kristus dina taun 1844, nalika, salaku Utusan Perjangjian, Anjeunna nyucikeun cai-cai Babul jeung karya-karya manusa ti hiji umat anu kudu asup kana tempat suci-Na—umat anu perelu disucikeun saméméh maranéhna asup kana Rohangan Nu Pangkudusna. Panyucian panungtungan pikeun eta umat diréngsékeun ku hujan anu dicurahkeun dina kaayaan amanat Sasambat Tengah Peuting, sarta titik-titik hujan tina amanat Sasambat Tengah Peuting éta disuling tina cai-cai Tigris, sakumaha kaum Millerit ngaidentipikasi Roma kapausan jeung 1798, sarta sakumaha maranéhna ngaidentipikasi ragragna Babul jeung disucikeun sateuacan panto ditutup ku amanat éta, atawa bisa disebut kieu—disucikeun ku hujan anu asalna tina cai-cai sulingan walungan Ulai, Tigris, jeung Éfrat, nalika maranéhna ngedalkeun amanat Daniel 8:14, sarta ngalaksanakeun amanat Sasambat Tengah Peuting sateuacan muka Poé Panebusan anu antitipikal.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Nalika Kristus ngadeg dina cai Hiddekel dina ayat katujuh pasal ka dua welas tina kitab Daniel, Anjeunna keur ngadeg dina cai Tigris, nyaéta cai tata nagara dina éta titingalian anu ngagambarkeun gerakan-gerakan panungtungan tata nagara manusa nu ngantunkeun kana panutupan mangsa kasempetan rahmat. Anjeunna ngadeg di dinya pikeun ngawalon patalékan dina ayat saméméhna, sakumaha dina titingalian Walungan Ulai, éta lalaki nu maké pakéan linen, anu di dinya nya éta Palmoni, Sang Juru Itung Nu Ajaib, méré jawaban kana hiji patalékan dina ayat saméméhna. Dina duanana kaayaan éta paguneman téh mangrupa paguneman sawarga antara para malaikat jeung Kristus, sarta dina duanana kaayaan éta patalékanna nyaéta, “Sabaraha lilana?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Jawabanana nya éta nepi ka 2300 poé; dina pasal dalapan jeung pasal dua welas disebut “sahiji mangsa, sababaraha mangsa, jeung satengah mangsa.” Jawaban éta kaharti minangka 2300 taun jeung 1260 taun, tapi dina taun 1844 Allah netepkeun larangan kana nerapkeun waktu di jero pesen nubuat, sabab waktu geus teu aya deui. Naon jawaban Palmoni, éta Jalma anu ngagem lawon linen, pikeun generasi panungtung-Na? Patarosan “Sabaraha lilana?” geus ditembongkeun ku loba saksi pikeun ngaidéntifikasi hukum Minggu minangka jawaban kana éta patarosan; ku kituna, naha tempat suci disucikeun dina hukum Minggu, jeung naha “sagala kaajaiban ieu” diréngsékeun dina hukum Minggu? Naon “kaajaiban-kaajaiban” anu diréngsékeun dina hukum Minggu éta, jeung iraha “kaajaiban-kaajaiban” éta dimimitian?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Tuluy abdi, Daniil, ningali; sartana, aya dua deui anu nangtung, hiji di sisi dieu sisi walungan, jeung nu hiji deui di sisi ditu sisi walungan. Jeung salah saurang nyarios ka jalmi nu make pakean linen, anu aya di luhur cai walungan, “Sabaraha lila deui nepi ka ahirna ieu kaajaiban-kaajaiban?”

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

Sarta kuring ngadangu éta lalaki anu ngagem linen, anu aya di luhur cai walungan, nalika anjeunna ngangkat leungeun katuhuna jeung leungeun kéncana ka sawarga, sarta sumpah demi Anjeunna anu hirup salalanggengna, yén éta bakal lumangsung salila hiji mangsa, sababaraha mangsa, jeung satengah mangsa; sarta nalika anjeunna geus ngaréngsékeun pikeun nyebarkeun kakawasaan umat suci, sagala hal ieu bakal tamat. Daniel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Patalékan simbolis ngeunaan “Sabaraha lilana?” nandaan hukum Minggu, sarta malaikat téh nanya lain iraha hukum Minggu éta, tapi iraha ahirna kaajaiban-kaajaiban éta. “Kaajaiban-kaajaiban” éta réngsé dina hukum Minggu, jadi naon ari kaajaiban-kaajaiban anu nungtun kana hukum Minggu? Atawa, sangkan leuwih écés, naon ari “kaajaiban-kaajaiban” anu digambarkeun dina titingalian anu dipasihkeun di sisi Hiddekel, anu kagambarkeun dina pasal sapuluh nepi ka dua belas? Lamun urang bisa nangtukeun naon ari “kaajaiban-kaajaiban” éta, urang bisa jadi manggihan iraha “kaajaiban-kaajaiban” éta mimiti. Dina Daniel sapuluh, Gabriél sacara husus netelakeun naon tujuanana dina patalina jeung Daniel salila titingalian éta.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ayeuna sim kuring sumping pikeun ngajadikeun anjeun ngartos naon anu bakal tumiba ka umat anjeun dina poé-poé panungtungan; sabab éta tetenjoan téh masih pikeun loba poé. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Jibril sumping sangkan umat Allah ngartos kana naon anu bakal tumiba ka maranéhna dina poe-poe panungtungan. Nganggap yén nubuatan dina Daniel pasal dua welas memang kahartos kalawan bener ku kaum Millerite, tapi ngagunakeun pangakuan éta pikeun mungkirkeun panerapan éta pasal kana poe-poe panungtungan—sarua jeung ngagagalkeun tujuan anu geus ditegeskeun ku Jibril. Sanggeus Jibril ngawitan runtuyan nubuatan dina ayat kahiji pasal sabelas nepi ka ayat katilu pasal dua welas, sajarah anu digambarkeun téh nyaéta rinci-rinci nubuatan lahiriah ngeunaan kumaha naga, sato galak, jeung nabi palsu mingpin dunya ka Armageddon. Aya sawatara petikan dina éta pasal anu ngajelaskeun umat Allah keur dianiaya, tapi sajarah dina pasal sabelas utamana mangrupa hiji wahyu lahiriah. Ieu ngandung harti yén pasal sapuluh jeung pasal dua welas ngawakilan hiji alfa jeung hiji oméga dina visi pamungkas Daniel, sabab teu saperti pasal sabelas, duanana ngajelaskeun hiji amanat batiniah anu nandaan pamegelan saratus opat puluh opat rebu. Pasal anu aya di tengah téh nyaéta pambangkangan umat manusa sakumaha diwakilan ku raja kalér, paus Roma, sedengkeun alfa, nyaéta pasal sapuluh, babarengan jeung oméga, nyaéta pasal dua welas, nandaan pangalaman batiniah saratus opat puluh opat rebu dina poe-poe panungtungan. Katilu pasal éta ngarah ka panutupan mangsa kasempetan, pasal alfa dimimitian ku kasieun ka Allah anu misahkeun dua golongan anu nyembah, sarta dina ahir éta pasal Daniel dipaparin panambahan kakawasaan jadi dua kalieun, ku kituna nandaan amanat malaikat kahiji jeung kadua. Pasal dua welas nyaéta pasal oméga, sarta éta nandaan amanat pangadilan tina malaikat katilu.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Bab sabelas ngécéskeun pambarontakan umat manusa ti saprak karuksakan Yerusalem nepi ka panutupan mangsa kasempetan, anu numutkeun Sister White mangrupakeun hiji ilustrasi ngeunaan panutupan mangsa kasempetan dina ahir dunya. Daniel sabelas dimimitian ti karuksakan Yerusalem, sabab Daniel téh salah saurang ti antara jalma-jalma anu dibawa ka Babul dina karuksakan tilu tahap Yerusalem anu ngalambangkeun karuksakan kota anu sarua dina taun 70 M, sarta tuluy deui dina poé-poé ahir sakumaha diwakilan ku dunya.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Dua karuksakan literal Yerusalem anu kajadian dina poé taun nu sarua, dipisahkeun ku genep ratus genep puluh lima taun. Éta dua karuksakan téh mangrupa karuksakan kota tempat Tabut sakuduna aya. Shilo miboga ciri-ciri profétis anu sarua sarta ngagambarkeun karuksakan kahiji hiji kota tempat ayana ayana Allah, atawa sakuduna ayana aya. Nalika Sister White ngagunakeun karuksakan Yerusalem minangka lambang karuksakan dina poé-poé panungtungan, anjeunna keur méré pedaran ngeunaan khutbah Kristus ngeunaan karuksakan Yerusalem.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, karuksakan Yerusalem dina mangsa Nebukadnésar jeung Titus, téh tilu saksi ngeunaan poé-poé panungtungan sakumaha kagambarkeun ku karuksakan kota Allah. Shilo nyaéta amanat malaikat kahiji anu ngajar supaya sieun ka Allah, hal anu henteu dilakukeun ku Eli, sarta masrahkeun kamulyaan ka Mantenna, hal anu henteu dilakukeun ku Eli, sabab geus sumping jam pangadilan-Na. Amanat malaikat kadua nyaéta tempat urang manggihan hiji panggandaan sakumaha diwakilan ku Nebukadnésar jeung Titus. Karuksakan Yerusalem anu katilu, dina poé-poé panungtungan, lumangsung dina panutupan mangsa kasempetan, anu mangrupakeun panutupan pangadilan.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Bab sebelas téh mangrupa sajarah lahiriah tina tilu amanat malaikat. Ieu diselapkeun di antara visi pamisahan dina bab sapuluh jeung tilu sentuhan anu nguatkeun, anu lumangsung dina poé ka dua puluh dua tina visi Daniel. Ieu hartina yén bab dua belas ogé bakal nyaritakeun carita batiniah ngeunaan naon anu bakal nimpa umat Allah dina poé-poé panungtungan. Ieu ogé hartina yén cahaya anu aya dina bab dua belas téh dua puluh dua kali leuwih cemerlang batan cahaya dina bab sapuluh.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Dina tetenjo di Ulai, Kristus ogé ditaros, “Sabaraha lami?” Dua belas ayat saméméhna anu ngantunkeun kana patalékan dina ayat katilu welas, keur ngaidéntifikasi sajarah nubuat lahiriah anu ngawakilan rinci-rinci penting ngeunaan kakawasaan-kakawasaan dina nubuat Alkitab. Dua belas ayat éta ngan saukur ngulang deui sarta ngalegaan sajarah anu diwakilan dina pasal tujuh. Sajarah nubuat anu dipidangkeun dina ayat-ayat éta diulang deui sarta dilegaan dina pasal sabelas, dimimitian dina mangsa bangsa Média jeung Pérsia. Satengah panungtung pasal dalapan jeung sakabéh pasal salapan mangrupa gambaran umat Allah dina poé-poé panungtung ku nabi Daniel. Tetenjo sajarah nubuat anu kapanggih dina tetenjo walungan Ulai salila tilu pasal, babarengan jeung gambaran umat Allah dina éta pasal-pasal ngaliwatan interaksi Daniel jeung Jibril, mangrupa alfa nepi ka omega tina pasal sapuluh nepi ka dua welas.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Ku sabab Hidékel téh oméga jeung Ulai téh alfa, kakawasaan anu diwakilan ku cahaya anu dibuka segelna dina pasal dua belas, nalika waktu ahir geus kahontal, dua puluh dua kali leuwih caang batan titingalian anu jadi tihang puseur jeung pondasi Adventisme. Ku kituna, cahaya tina titingalian panungtungan Daniel téh sacara langsung diidéntifikasi minangka cahaya anu patali jeung umat Allah dina poé-poé pamungkas. Nalika malaikat naros ka lalaki anu maké linen, “Sabaraha lila?” nepi ka ahir ieu kaajaiban-kaajaiban, anu dimaksud ku kaajaiban-kaajaiban téh nyaéta maranéhna anu moncorong siga béntang salalanggengna, sakumaha sajarah perjangjian Abram ngagema ku parentah sangkan Abram ningali ka béntang-béntang. Kaajaiban dina Daniel dua belas téh nyaéta robahna manusa jadi panji ti saratus opat puluh opat rébu.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Dina hiji pedaran saméméhna urang geus nétélakeun yén ayat ka sabelas dina Daniel dua welas ngawanohkeun hiji mangsa nubuatan anu diwangun ku dua mangsa, anu kahijina nyaéta tilu puluh taun. Pikeun nempatkeun tekenan anu merenah kana ayat ka sabelas, kuring ngalih ka ayat ka tujuh, pikeun némbongkeun kalibetna Kristus sacara langsung dina kaajaiban-kaajaiban anu dipilampah ku Anjeunna di antara umat-Na dina poé-poé panungtungan.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Nalika urang balik deui ka ayat sabelas, kuring hayang ngingetkeun anjeun yén pasal dua welas ku Jibril sacara langsung disebut “poé-poé pamungkas.” Dina mangsa saratus opat puluh opat rébu, nyaéta mangsa maranéhna disegel jeung asup kana perjangjian jeung Allah; nurutkeun kitab Daniel, bakal aya hiji amanat anu dibuka segelna, anu bakal ngagedéan nepi ka jadi ceurik tarik. Amanat éta dina pasal dua welas diwakilan ku tilu kurun nubuatan anu béda, anu geus ditetepkeun ku kaum Millerit, sarta satuluyna diteguhkeun ku Roh Nubuat. Tilu kurun éta henteu ngawakilan waktu, sabab malaikat anu sarua, anu dina pasal dua welas ngangkat duanana leungeun ka langit, dina Wahyu sapuluh ngangkat hiji leungeun ka langit, sarta sumpah yén moal aya deui waktu. Pernyataan éta dina taun 1844 hartina yén tilu kurun nubuatan dina Daniel dua welas téh mangrupa kurun simbolis anu henteu dimaksudkeun pikeun ngawakilan waktu.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Ku sabab éta, nalika mangsa profétik simbolis tengah dina Daniel dua belas mangrupa mangsa rangkep dua anu dimimitian ku tilu puluh taun dina pasal éta kénéh nalika Mikhael ngadeg, mangka anjeun terang yén mangsa rangkep dua anu dimimitian ku tilu puluh taun téh mangrupa minuhan sampurna tina nubuat alfa Abram. Omega tina nubuat waktu anu ngamimitian sajarah perjangjian dina harti hiji umat anu kapilih, ngahontal minuhan sampurna dina pasal anu sarua, anu mangrupa puncak kasaksian Daniel ngeunaan naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Dina waktu panungtungan, kitab Daniel dibuka segélna, sarta caang anu dihasilkeunana nyegél umat Allah. Dina waktu panungtungan, kitab Daniel dibuka segélna, sarta caang anu dihasilkeunana digambarkeun ku tilu kurun waktu nubuatan dina pasal panungtungan kitab Daniel. Pasal éta téh omega tina tilu pasal anu nyusun tetenjoan Hiddekel, sarta tetenjoan Hiddekel téh omega kana tilu pasal anu ngagambarkeun alfa tina tetenjoan-tetenjoan walungan dina kitab Daniel. Walungan-walungan anu dimimitian di Éden tungtungna nepi ka Daniel, tuluy Firman nubuatan Allah mawa éta ka gerakan Millerit tina malaikat kahiji jeung kadua, nyaéta gerakan alfa tina dua gerakan tilu malaikat. Sarébu dua ratus salapan puluh taun dina ayat sabelas téh omega kana nubuatan 430 taun ti Abram jeung Paulus.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Saméméh urang nuluykeun kana Daniel dua welas jeung patalina jeung nubuat Abram, hadé lamun urang émut heula saha Paulus téh. Paulus lain ngan saukur rasul pikeun bangsa-bangsa kapir, tapi sarua pentingna, anjeunna nampilkeun pesenna ngaliwatan Firman nubuat Allah. Anu leuwih penting deui, Paulus téh saurang nabi dispensasional. Nabi dispensasional nyaéta nabi anu dihudangkeun pikeun nungtun umat Allah tina hiji dispensasi ka dispensasi séjén, saperti Musa, tina ibadah altar ka ibadah Bait Suci; Yohanes Pembaptis, tina Bait Suci di bumi ka Bait Suci di sawarga. Paulus nyatet inpormasi jeung aturan ngeunaan panerapan tina anu harfiah ka anu rohani leuwih loba tibatan sakabéh panulis Alkitab séjén digabungkeun, jauh pisan! Anjeunna dihudangkeun pikeun nerangkeun peralihan tina anu harfiah ka anu rohani dina kontéks umat perjangjian Allah.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Paulus mangrupikeun mata ranté nu ngahubungkeun jangji-jangji perjangjian pikeun umat pilihan Ibrahim, nalika umat pilihan éta ngalaman peralihan tina sipat harfiah kana sipat rohani. Lamun anjeun can mantep dina pamahaman kana kalungguhan saha Paulus téh dina sajarah perjangjian, mangka kamungkinan anjeun moal ningali kumaha pantesna sacara ilahi yén nubuat munggaran ngeunaan umat perjangjian Allah téh mangrupa nubuat waktu anu dua rangkep, anu dimimitian ku mangsa 30 taun. Hiji nubuat ditetepkeun ku bapa umat pilihan, sarta nalika maranéhna ngalih jadi umat pilihan anu rohani, saurang nabi dispensasional dihudangkeun pikeun nandaan jeung ngajelaskeun éta peralihan, sarta ogé pikeun ngesahkeun nubuat waktu Abram ku saksi kadua tina Perjanjian Anyar anu sajajar jeung saksi kahiji tina Perjanjian Heubeul. Abram dina awal, tuluy Paulus dina ahir, ngalambangkeun pentingna 1290 dina poé-poé panungtungan.

We will continue in the next article.

Urang baris neraskeun dina artikel salajengna.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Tetenjo Sakaraya ngeunaan Yosua jeung Malaikat nerap kalayan kakuatan anu istiméwa kana pangalaman umat Allah dina adegan-adegan panutup poé panebusan anu agung. Garéja sésa dina mangsa éta bakal dibawa kana cocoba jeung kasangsaraan anu gedé. Maranéhna anu ngajaga parentah-parentah Allah jeung iman ka Yesus bakal ngarasakeun amarah naga jeung balad-baladna. Sétan ngitung dunya minangka rahayatna; anjeunna geus meunang kakawasaan malah kana loba jalma anu ngaku dirina Kristen. Tapi di dieu aya sakelompok leutik anu keur ngalawan kakawasaan pangluhurna anjeunna. Upama anjeunna sanggup mupus maranéhna tina bumi, kameunanganana bakal sampurna. Sakumaha anjeunna mangaruhan bangsa-bangsa kapir pikeun ngancurkeun Israil, kitu deui dina mangsa anu deukeut anjeunna bakal ngahudangkeun kakuatan-kakuatan jahat di bumi pikeun ngancurkeun umat Allah. Jalma-jalma bakal diparéntah supaya méré katundukan kana parentah-parentah manusa anu ngalanggar hukum ilahi.

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Jalma-jalma anu satia ka Allah bakal diancam, dipoyok, dipiceun tina katangtuan. Maranéhna bakal ‘dikhianatan ku kolot, ku dulur-dulur, ku baraya, jeung ku sobat-sobat,’ malah nepi ka pati. Lukas 21:16. Hiji-hijina harepan maranéhna aya dina rahmat Allah; hiji-hijina panangtayungan maranéhna nyaéta doa. Sakumaha Yosua nyuhunkeun ka hareupeun Malaikat, kitu deui garéja sésa, kalayan hate anu remuk jeung iman anu teu ngadadak luntur, bakal nyuhunkeun pangampura jeung kasalametan ngaliwatan Yesus, Pangacarana maranéhna. Maranéhna sadar pisan kana dosa-dosa hirupna, maranéhna ningali kalemahan jeung teu pantesna dirina; sarta maranéhna geus ampir putus asa.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

“Nunggul ngagoda téh ngadagoan deukeut pikeun nuduh maranéhna, sakumaha manéhna kungsi nangtung deukeut pikeun ngalawan Yosua. Manéhna nuding kana pakéan maranéhna anu kotor, kana watak maranéhna anu cacad. Manéhna ngedalkeun kalemahan jeung kabobodoan maranéhna, dosa-dosa maranéhna ku lantaran teu ngahaturkeun sukur, katut henteu sarupana maranéhna jeung Kristus, anu geus ngahinakeun Panebus maranéhna. Manéhna narékahan pikeun nyingsieunan maranéhna ku pamikiran yén kaayaan maranéhna geus teu aya harepan, yén kokotor najisna maranéhna moal kungsi kasaput beresih. Manéhna ngaharepkeun ku cara kitu ngancurkeun iman maranéhna sangkan maranéhna nyerah kana panggodana, sarta nyingkah tina kasatiaan maranéhna ka Allah.”

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

“Setan ngabogaan pangaweruh anu pasti ngeunaan dosa-dosa anu ku anjeunna geus ngagoda umat Allah supaya dipilampah, sarta anjeunna ngadesek tuduhan-tuduhanana ngalawan maranéhna, bari nyatakeun yén ku dosa-dosa maranéhna, maranéhna geus kaleungitan panangtayungan ilahi, sarta ngaku yén anjeunna boga hak pikeun ngancurkeun maranéhna. Anjeunna nyebutkeun yén maranéhna pantes, sarua jeung dirina sorangan, pikeun dikaluarkeun tina kahadean Allah. ‘Naha ieu,’ pokna, ‘jalma-jalma anu baris ngaganti tempat kuring di sawarga, jeung tempat para malaikat anu ngahiji jeung kuring? Maranéhna ngaku nurut kana hukum Allah; tapi naha maranéhna geus ngalaksanakeun parentah-parentahna? Naha maranéhna lain leuwih nyaah ka dirina sorangan tibatan nyaah ka Allah? Naha maranéhna lain geus nempatkeun kapentingan sorangan di luhur pangabdian ka Mantenna? Naha maranéhna lain geus mikanyaah kana perkara-perkara dunya? Tingal dosa-dosa anu nandaan kahirupan maranéhna. Tenjo kaluhuran diri maranéhna, kajahatan maranéhna, kabencian maranéhna ka sasamana. Naha Allah bakal ngusir kuring jeung para malaikat kuring tina payuneun-Na, tapi sanajan kitu méré ganjaran ka jalma-jalma anu geus salah ku dosa-dosa anu sarua? Gusti, ku kaadilan, Anjeun moal tiasa ngalakukeun ieu. Kaadilan nungtut supaya putusan dihukumkeun ka maranéhna.’”

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Sanajan para pangikut Kristus geus dosa, maranéhna teu nyerahkeun dirina supaya dikawasa ku agénsi-agénsi setanis. Maranéhna geus tobat tina dosa-dosana sarta geus néangan PANGERAN kalawan handap asor jeung hati nu remuk, sarta Jurubicara ilahi ngabela maranéhna. Anjeunna anu panglobana disiksa ku kanyeri tina teu nyaho syukurna maranéhna, anu terang kana dosa maranéhna sarta ogé kana pangtobatna maranéhna, ngadawuh: ‘Mugia PANGERAN ngagentraan anjeun, hé Iblis. Kami geus maparin nyawa Kami pikeun jiwa-jiwa ieu. Maranéhna kasurat dina dampal leungeun Kami. Maranéhna bisa jadi boga kakurangan dina tabiat; maranéhna bisa jadi geus gagal dina tarékahna; tapi maranéhna geus tobat, jeung Kami geus ngahampura sarta nampi maranéhna.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

“Serangan Sétan téh kuat, tipu daya-na licik; tapi panon Gusti niténan umat-Na. Kasangsaraan maranéhna gedé, seuneu tungku téh kaciri geus rék ngaduruk maranéhna nepi ka béak; tapi Isa bakal ngaluarkeun maranéhna kawas emas anu geus diuji ku seuneu. Kabinasaannya kana perkara dunya bakal dipiceun, sangkan ngaliwatan maranéhna gambar Kristus tiasa kaciri sampurna.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

“Kadang-kadang Gusti tiasa katingalina saolah-olah parantos poho kana bahaya-bahaya anu ngancam garéja-Na jeung kana cilaka anu ditimpakeun ka dirina ku musuh-musuhna. Tapi Allah henteu poho. Teu aya nanaon di dunya ieu anu sakitu dipikanyaah ku manah Allah salian ti garéja-Na. Henteu kersa-Na yén kawijakan kadunyaan ngaruksak catetanana. Anjeunna henteu ngantep umat-Na dikalahkeun ku panggoda Iblis. Anjeunna bakal ngahukum jalma-jalma anu ngagambarkeun Anjeunna sacara salah, tapi Anjeunna bakal maparin kurnia ka sakur anu tobat kalayan ikhlas. Ka jalma-jalma anu ngagero ka Anjeunna nyuhunkeun kakuatan pikeun mekarkeun tabiat Kristen, Anjeunna bakal maparin sagala pitulung anu diperlukeun.

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“Dina mangsa ahir, umat Allah baris ngeluh jeung ceurik ku sabab kajijikan-kajijikan anu dipigawe di éta nagri. Kalawan cimata maranéhna baris ngingetan jalma-jalma jahat ngeunaan bahaya anu ngancam maranéhna lantaran ngalalaworakeun hukum ilahi, sarta kalawan kasedih anu teu kaungkabkeun maranéhna baris ngarendahkeun diri di payuneun Gusti dina panebusan dosa. Jalma-jalma jahat baris nyindiran kasedih maranéhna jeung ngécé panyambat anu khidmat ti maranéhna. Tapi kanyeri jeung karendahan umat Allah téh mangrupa bukti anu taya mamangna yén maranéhna keur meunang deui kakuatan jeung kahormatan budi pekerti anu leungit minangka akibat tina dosa. Ieu lantaran maranéhna beuki ngadeukeutan ka Kristus, lantaran panon maranéhna tetep neuteup kana kasucian-Na anu sampurna, nepi ka maranéhna bisa ningali kalawan écés pisan kumaha pohara jahatna dosa. Kelemahlembutan jeung karendahan haté téh mangrupa sarat pikeun hasil jeung kameunangan. Makuta kamulyaan nungguan jalma-jalma anu sujud di handapeun salib.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Jalma-jalma anu satia ka Allah, anu ngadoa, ibaratna keur dikurung babarengan jeung Anjeunna. Maranéhna sorangan henteu nyaho kumaha pageuhna maranéhna dijaga. Didorong ku Iblis, para pamingpin dunya ieu keur narékahan ngancurkeun maranéhna; nanging saupama panon anak-anak Allah dibuka saperti panon bujang Elisa di Dothan kungsi dibuka, maranéhna bakal ningali malaikat-malaikat Allah nyorog ngurilingan maranéhna, nahan pasukan-pasukan poék sangkan teu bisa nyerang.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Samentara umat Allah nganyenyeri jiwana di payuneun Mantenna, ngadu’a nyuhunkeun kasucian hate, dipasihkeun parentah, ‘Cabutkeun papakéan anu kotor éta,’ sarta diucapkeun kecap panglipur, ‘Tingal, Kami parantos ngaleungitkeun kajahatan anjeun ti anjeun, sarta Kami baris maparin ka anjeun papakéan ganti.’ Zakaria 3:4. Jubah anu teu aya cacadna, nyaéta kabeneran Kristus, dipaparin ka anak-anak Allah anu parantos diuji, kagoda, sarta satia. Golongan sesa anu dihina dipaparin papakéan anu mulya, moal aya deui salamina dikotoran ku karuksakan dunya. Ngaran-ngaran maranéhna tetep kacatet dina kitab kahirupan Anak Domba, kadaptar di antara jalma-jalma satia ti sagala jaman. Maranéhna parantos ngalawan tipu daya anu nipu; maranéhna henteu dipalingkeun tina kasatiaanna ku guruhna naga. Ayeuna maranéhna salawasna aman salamina tina tipu muslihat anu ngagoda. Dosa-dosana dipindahkeun ka nu ngamimitian dosa. Hiji ‘serban anu endah’ dipasang dina sirah maranéhna.”

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

“Basa Iblis keur ngagedékeun tuduh-tuduhna, malaikat-malaikat suci, anu teu katingali, keur bulak-balik, nempatkeun kana jalma-jalma satia éta meterai Allah anu hirup. Maranéhna ieu téh jalma-jalma anu nangtung di Gunung Sion babarengan jeung Anak Domba, bari ngaran Rama-Na kaunggel dina tarang maranéhna. Maranéhna nyanyikeun lagu anyar di hareupeun tahta, nyaéta lagu anu taya saurang ogé bisa diajar iwal saratus opat puluh opat rébu anu geus ditebus tina bumi. ‘Ieu téh maranéhna anu nuturkeun Anak Domba ka mana baé Anjeunna angkat. Maranéhna ieu geus ditebus ti antara manusa, jadi bungbuahan pangheulana pikeun Allah jeung pikeun Anak Domba. Jeung dina sungut maranéhna teu kapanggih tipu daya: sabab maranéhna teu aya cacadna di hareupeun tahta Allah.’ Wahyu 14:4, 5.

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Ayeuna geus kahontal kacumponan anu sampurna tina pangandika Malaikat: ‘Dangukeun ayeuna, eh Yosua imam agung, maneh jeung rerencangan maneh anu calik di hareupeun maneh: sabab maranehna teh jalma-jalma anu matak kaheranan: sabab, tingali, Kami rek ngaluarkeun Hamba Kami, nyaéta Tunas.’ Zakaria 3:8. Kristus dinyatakeun minangka Panebus jeung Pangluput umat-Na. Ayeuna enya-enya golongan sesa teh ‘jalma-jalma anu matak kaheranan,’ sabab cimata jeung kahinaan dina pangumbaraan maranehna geus digentos ku kabungahan jeung kahormatan di payuneun Allah jeung Anak Domba. ‘Dina poe eta Tunas PANGERAN bakal endah tur mulya, jeung buah bumi bakal unggul tur asri pikeun maranehna anu salamet ti Israil. Jeung bakal kajadian, yen anu kari di Sion, jeung anu nyésa di Yerusalem, bakal disebut suci, nyaeta unggal-unggal anu kaserat di antara anu hirup di Yerusalem.’ Yesaya 4:2, 3.” Prophets and Kings 587–592.