We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Urang keur mertimbangkeun perjangjian Abram, sarta can acan ngabahas unsur tina nubuat Abram anu miboga patalina langsung jeung ayat-ayat pambuka dina kitab Yoél. Nubuat Abram ngeunaan 400 taun pangbeungkeutan babarengan jeung 430 taun ti Paulus ngahasilkeun struktur nubuat anu sajajar jeung 1290 taun dina Daniel 12:11. Nubuat 1290 taun dina ayat ka-sabelas téh mangrupa mangsa nubuat omega tina jalur 430 taun Abram jeung Paulus. Kaleresan ieu mangrupa salah sahiji unsur tina naon anu dibuka segelna dina poé-poé panungtungan anu misahkeun jalma-jalma wijaksana jeung jalma-jalma jahat.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Patali jeung nubuat omega ngeunaan 430 taun aya lambang “opat turunan,” anu nandakeun hiji mangsa kasabaran pamariksaan pikeun bangsa anu nahan umat pilihan Allah dina pangbeungkeutan. Pikeun Musa éta nyaéta Mesir; pikeun sarébu opat puluh opat rébu, anu nyanyi lagu Musa, éta nyaéta sajarah Amérika Sarikat ti 1798 nepi ka hukum Minggu. Amérika Sarikat, anu digambarkeun minangka “sato galak ti bumi” dina Wahyu tilu welas, ngamimitian salaku anak domba jeung ditungtungan ku nyarita saperti naga. Yusuf, hiji lambang Anak Domba, ngagambarkeun mangsa karapihan anu sabanding di Mesir, nepi ka aya Firaun anyar sarta pangbeungkeutan dimimitian. Ku kituna, bangsa anu dihukum dina turunan kaopat, anu pikeun Musa nyaéta Mesir, nyaéta Amérika Sarikat. Sésa umat dihukum dina hukum Minggu sakumaha dilambangkeun ku bala-bala anu ngahontal puncakna pikeun urang Ibrani ku getih dina tihang panto maranéhna, sarta satuluyna pikeun bangsa Mesir di Laut Beureum. Yusuf jeung Musa ngagambarkeun Firaun anu hadé jeung Firaun anu goréng, anu pikeun Amérika Sarikat nyaéta mimitina anak domba, tuluy naga.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Ramalan Abram ngeunaan pangadilan dina turunan kaopat ngawengku kanyataan yén panutupan mangsa pangudagan lumangsung sacara progresif, sabab dina kacumponan ramalan Abram ku Musa; lain baé mangsa pangudagan geus nutup pikeun Mesir, tapi masih kénéh aya waktos anu kari pikeun urang Amor nepi ka ngeusian cangkir mangsa pangudagan maranéhna—sanggeus Mesir ngeusian anu maranéhna. Laut Beureum pikeun Mesir téh sarua jeung hukum Minggu pikeun Amérika Sarikat, tuluy “unggal nagara séjén di sakuliah dunya” bakal “nuturkeun conto” Amérika Sarikat, sakumaha dilambangkeun ku urang Amor sanggeus panutupan mangsa pangudagan Mesir.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Urang Amori téh salah sahiji tina sapuluh suku anu nandakeun dunya ti walungan Mesir nepi ka walungan Babul, dina perjangjian Abram, ku sabab éta urang Amori ngagambarkeun bangsa-bangsa di dunya, anu nutup mangsa cobaan masing-masingna minangka bangsa, sanggeus hukum Minggu di Amérika Sarikat. Urang Amori téh lambang Alkitabiah tina pangadilan anu nutup ka dunya, sarta éta kajadian dina turunan katilu jeung kaopat. Laut Beureum téh lambang nutupna mangsa cobaan pikeun Amérika Sarikat, sarta urang Amori ngagambarkeun bangsa-bangsa anu sacara bertahap nutup mangsa cobaanna nepi ka mangsa cobaan manusa ditutup. Ku kituna, urang Amori téh lambang tina mangsa krisis hukum Minggu di Laut Beureum nepi ka pangluputan ku angin ti wetan, nalika jalan pangluputan dibuka pikeun umat Allah.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Tapi nubuat Abram lain ngan nyangkem generasi kaopat dina harti Amérika Sarikat salaku Mesir, jeung dunya salaku urang Amori, tapi anu leuwih penting mah nempatkeun generasi umat Allah anu nyebrang Laut Beureum minangka “generasi kaopat.” Lamun urang ngaguar, sajauh anu bisa urang guarkeun, tina pamahaman ngeunaan “opat generasi” dina léngkah kahiji Abram tina tilu léngkah, urang baris mertimbangkeun léngkah kadua jeung katilu tina perjangjian Abraham. Léngkah kadua nyaéta pasal tujuh welas, sarta léngkah katilu tangtu waé—pasal dua puluh dua.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Dina pasal ka dua welas tina kitab Daniel, aya tilu période nubuat anu ditegeskeun, sarta sakabéhna ngagambarkeun waktu nubuat anu eureun dina taun 1844. Tilu période éta dibuka segelna dina poé-poé panungtungan, sarta tilu période éta ngagambarkeun nambahanana pangaweruh anu tumiba ka umat Allah dina poé-poé panungtungan. Kristus salaku Jalma anu maké linen, netepkeun période nubuat anu kahiji tina tilu éta dina ayat tujuh, sarta ku ngalakukeun kitu, Anjeunna nyaluyukeun diri-Na jeung malaikat dina Wahyu sapuluh, anu nangtung lain di luhur cai, tapi di luhur darat jeung laut.

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

Malaikat anu ku sim kuring katingali nangtung di luhur laut jeung di luhur bumi, ngangkat leungeunna ka sawarga, tuluy sumpah demi Anjeunna anu hirup salalanggengna, anu nyiptakeun sawarga jeung sagala nu aya di jerona, jeung bumi jeung sagala nu aya di jerona, jeung laut jeung sagala nu aya di jerona, yén moal aya deui waktu. Wahyu 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Dina ayat katujuh pasal dua welas, éta lalaki nu maké linen ogé sumpah demi Anjeunna anu hirup salalanggengna.

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 forever 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.

Jeung kuring ngadangu lalaki anu maké linen, anu aya di luhur cai walungan, nalika anjeunna ngangkat leungeun katuhuna jeung leungeun kéncana ka langit, sarta sumpah demi Anjeunna anu hirup salalanggengna, yén éta bakal lumangsung salila hiji mangsa, mangsa-mangsa, jeung satengah; sarta nalika anjeunna geus ngarampungkeun ngaburakburak kakuatan umat suci, sakabéh ieu perkara bakal réngsé. Daniel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Urang dipaparin béja ku ilham yén garis nubuat anu sarua, anu aya dina kitab Daniel, diteruskeun dina kitab Wahyu, sarta pamahaman Millerite nyaéta yén dua gambaran ieu téh petikan-petikan sajajar ngeunaan Kristus. Kristus salaku Malaikat anu mawa kitab leutik, anu nandaan ahir panerapan waktu nubuat dina taun 1844 dina kitab Wahyu, jeung Kristus salaku Jalma nu maké linen dina kitab Daniel, anu nandaan yén waktu hukum Minggu di Amérika Sarikat datang, sakabéh kaajaiban tina titingalian panungtungan Daniel bakal geus réngsé. Dina sajarah anu suci éta, anu miheulaan sarta ngahontal puncakna dina hukum Minggu, umat Allah kudu disebarkeun salila hiji mangsa anu dilambangkeun ku simbol 1260. Mangsa paburencayna anu miheulaan hukum Minggu dipedar dina Wahyu pasal sabelas, tempat Musa jeung Elia dipaéhan sarta tumpur paéh di jalan salila tilu satengah poé, anu mangrupakeun simbol tina 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “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.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Dina ayat katujuh, jalma nu maké lawon linen nétélakeun yén nalika paburencayna kakawasaan umat suci geus ngabéréskeun tilu satengah poéna, “kaajaiban-kaajaiban” nu tumiba ka umat Allah dina poé-poé panungtungan bakal réngsé. Urang nutup artikel nu pamungkas ku koméntar Sister White ngeunaan pasal katilu Zakaria. Kalimah kahijina nyebutkeun, “Paningal Zakaria ngeunaan Yosua jeung Malaikat éta lumaku kalawan kakuatan anu husus kana pangalaman umat Allah dina adegan-adegan panutup poé agung panebusan.” Dina éta pasal, jeung dina koméntar anu diilhamkeun ku Sister White kana éta pasal, saratus opat puluh opat rébu téh nya éta “jalma-jalma anu dipikaajab.” “Kaajaiban-kaajaiban” dina paningal panungtungan Daniel anu diréngsékeun ku hukum Minggu, nya éta “kaajaiban-kaajaiban” anu pakait jeung pamasangan meterai ka umat Allah.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Daniel bab dua belas méré cahaya anu nyégel saratus opat puluh opat rébu dina poé-poé panungtungan. Cahaya éta dilambangkeun ku tilu mangsa nubuat, anu sakabéhna geus diidéntifikasi jeung diteguhkeun minangka bebeneran dina sajarah Millerite. Tilu mangsa éta ditepikeun dina tilu ayat sarta mangrupa tilu tihang anu nyangga struktur bebeneran. Struktur bebeneran éta disangga ku hiji prosés tilu léngkah. Prosés tilu léngkah éta dilambangkeun dina éta petikan salapan ayat (4–12), ku tilu ayat anu nepikeun waktu nubuat. Tilu mangsa nubuat éta, lamun ditempo tina pamahaman dasar Millerite, ngahasilkeun tilu mangsa simbolis anu dihartikeun saluyu jeung pamahaman Millerite, tapi henteu nerapkeun unsur waktu.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Tilu mangsa éta aya dina jero pasal Kitab Suci anu sarua anu nétélakeun “prosés nubuat disegel—terus dibuka deui segelna,” kaasup gambaran Alkitabiah anu baku ngeunaan hiji prosés pangujian tilu-lapis. Salapan ayat anu dimimitian ku Daniel diparéntahkeun supaya nyegel bukuna, nyaéta ayat-ayat anu sarua tempat tilu mangsa éta dikedalkeun, jeung dina salapan ayat éta prosés panyucian anu kalakon nalika bebeneran dibuka segelna diébréhkeun ku ungkara “disucikeun, diputihkeun, jeung diuji.” Tilu mangsa dina tilu ayat éta mangrupa nambahanana pangaweruh, dina waktu ahir, dina poé-poé panungtungan, anu ngawakilan prosés pangujian jeung panyegelan pamungkas pikeun umat perjangjian Allah. Éta sajarah téh tempat “kaajaiban-kaajaiban” simbolis anu tumiba ka umat Allah dina poé-poé panungtungan dipedar. Mangga baca deui ieu alinéa.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Tilu mangsa, dina tilu ayat dina petikan anu jumlahna salapan ayat, ngagambarkeun puncak tina kitab Daniel, sarta puncak anu digambarkeun di dinya téh nyaéta puncak tina jalur nubuat internal; éta téh carita kumaha hiji batu “dipotong” kaluar tina hiji gunung, lain ku leungeun, anu mangrupakeun carita ngeunaan golongan sesa. Jalur internal éta digambarkeun dina pasal sapuluh jeung dua welas, sedengkeun puncak tina jalur nubuat eksternal aya dina ayat-ayat panutup pasal sabelas, sarta sababaraha ayat kahiji tina Daniel dua welas.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Éta tilu mangsa téh ogé mangrupa puncak tina titingalian dina kasaksian walungan Ulai jeung Hiddekel, sarta éta tilu ayat ngamuat hiji mangsa nubuat anu ngawakilan kasampurnaan puncak tina nubuat waktu perjangjian anu nyayagikeun boh Abram boh Paul salaku saksi. Yesus, salaku Jalma anu maké linen, aya dina ayat tujuh, leumpang di luhur cai. Dina ayat sabelas aya dua sora, anu ogé mangrupakeun sora Kristus, Abram jeung Paul nangtung pikeun mere kasaksian. Dina ayat dua welas sajarah ngeunaan pamegelan umat Allah digambarkeun, sabab saratus opat puluh opat rébu téh parawan, sarta parawan ngalaman misil sapuluh parawan, jeung berkah dina ayat dua welas téh tumiba ka jalma-jalma anu ngadagoan. Jalma-jalma anu ngadagoan dina misil éta, jeung anu “bagja,” nyaéta jalma-jalma anu narima pakean anu ngamungkinkeun maranéhna asup kana pangantenan, nalika panto geus ditutup.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Dina ayat katujuh, Isa keur leumpang di luhur cai, anu nimbulkeun kasieun, tapi Petrus mutuskeun pikeun percaya sarta mimiti leumpang jeung maparin kamulyaan ka Allah; sanajan kitu, Petrus mindeng jadi lambang duanana golongan, sarta kamulyaan éta dibalikeun deui jadi kasieun, nalika datang jam pangadilanana. Mangsa kahiji anu aya dina ayat katujuh ngawakilan amanat malaikat kahiji. Isa aya di luhur cai, hiji lambang kasieun jeung malaikat kahiji. Satuluyna Isa nandaan hiji mangsa nalika Anjeunna baris ngamulyakeun umat-Na saméméh pangadilan hukum Minggu. Katilu unsur tina tilu malaikat aya dina jero ayat katujuh, sabab ayat katujuh téh anu kahiji tina tilu ayat anu ngawakilan tilu malaikat.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Ayat sabelas mikeun hiji “pangrangkepan” ku kasaksian omegana kana sora-sora alfa ti Abram jeung Paulus. Sora maranéhna anu “dirangkepkeun” ngahiji pikeun ngedalkeun nubuat waktu perjangjian, sarta ayat sabelas ngalengkepan nubuat éta minangka omega, ku ngaidéntifikasi mangsa nubuat anu dipungkas ku ragragna Babul dina taun 1798, sahingga janten lambang ragragna Babul nalika Mikael ngadeg dina poé-poé panungtungan. Dina ayat sabelas urang meunang hiji pangrangkepan para nabi, jeung hiji mangsa anu ngagambarkeun dua kali ragragna Babul, ku kituna ngalambangkeun pekabaran malaikat kadua anu ngumumkeun yén, “Babul geus runtuh geus runtuh.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Ayat katujuh nya éta pekabaran malaikat kahiji, sarta ayat kasabelas nya éta pekabaran malaikat kadua, jeung ayat kadua belas, anu nyaéta Daniel 12*12 atawa Daniel 144, nyaritakeun ngeunaan béda antara anu wijaksana jeung anu bodo, anu kalaksanakeun dina prosés pangadilan anu dipungkas ku panyingkapan tabiat dina krisis pangadilan. Ayat kadua belas nya éta pekabaran malaikat katilu anu ngaidentipikasi kumaha dunya kabagi jadi dua golongan, sarta padanan tina gambaran lahiriah malaikat katilu ngeunaan pamisahan éta pisan, nyaéta pamisahan batiniah dina malaikat katilu anu digambarkeun dina ayat kadua belas. Ayat katujuh, kasabelas, jeung kadua belas mangrupikeun pekabaran tilu malaikat, sarta ayat-ayat éta nya éta cahaya anu dibuka meteraina dina poé-poé panungtungan. Kabukana meterai tina tilu ayat ieu dina poé-poé panungtungan sajajar jeung Wahyu pasal sapuluh.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kristus salaku malaikat anu perkasa, kitu deui salaku Singa ti kaom Yuda dina pasal sapuluh, ngagero kawas “singa,” sarta sora ngagaur-Na ngahasilkeun tujuh guludug anu disegel, sakumaha dina Daniel pasal sapuluh. Eta téh petikan-petikan anu sajajar. Ku sabab kitu, tilu mangsa dina pasal dua belas ogé mangrupa tujuh guludug dina Wahyu sapuluh.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“guludug tujuh” téh saukur ungkara séjén pikeun Kristus salaku Alfa jeung Omega, sabab perlambang utama tina “guludug tujuh” nyaéta yén éta ngawakilan hiji “paparan kajadian-kajadian” anu lumangsung ti 1798 nepi ka 1844, anu diulang deui dina “kajadian-kajadian nu bakal datang” anu “bakal diungkabkeun nurutkeun runtuyanana” dina sajarah saratus opat puluh opat rébu. Ku sabab éta, “guludug tujuh” téh mangrupakeun lambang Alfa jeung Omega; anu ogé nyaéta awal jeung ahir; nu kahiji jeung nu panungtung, pondasi jeung Bait Allah; batuuru juru jeung batu puncak—guludug tujuh.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Caang tina tilu mangsa simbolis dina Daniel dua welas kudu saluyu jeung caang tina tujuh guludug, sabab éta téh garis nubuat anu sarua. Dina mangsa kahiji, Kristus ngangkat dua panangan-Na ka sawarga, sakumaha Anjeunna ngalakukeunana ku hiji panangan dina Wahyu sapuluh. Dina Wahyu sapuluh, panangan-Na jadi lambang tungtungna panerapan waktu nubuat, anu nandaan peralihan tina mangsa-mangsa waktu nubuat kana saukur mangsa-mangsa nubuat. Peralihan éta dina aturan nubuat utama anu dipaké ku kaum Millerite, geus dilambangkeun ku peralihan utama tina harfiah kana rohani dina jaman Kristus.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Rasul Paulus dipangnyiarikeun pikeun netepkeun aturan nubuat anu utama anu patali jeung garis nubuat hiji bangsa anu kapilih. Dina pisan mimiti Israil rohani, hiji aturan nubuat anu utama diteguhkeun anu nangtukeun deui perjangjian éta sorangan. Ti harita saterusna, pikeun jadi anak Ibrahim, éta hartina jadi anak Ibrahim ku iman, lain ku getih. Prinsip nubuat éta diteundeun utamana ngaliwatan panulisan Paulus, anu dina ieu perkara ngalambangkeun Kristus dina Wahyu pasal sapuluh, ku cara ngarobah sarta mungkas panerapan nubuat ngeunaan waktu dina taun 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Perjangjian jeung umat manusa dilambangkeun ku katumbiri, sarta Bahtera Nuh ngawakilan hiji mangsa, saméméh jeung sanggeus caah, nalika can aya umat pilihan anu écés dipisahkeun. Panggilan ka Ibrahim ngawakilan hiji parobahan anu gedé jeung penting dina hubungan nubuat Allah jeung umat manusa. Perjangjian anu dijieun jeung Ibrahim ngawakilan hiji pergeseran anu gedé dina galur sajarah perjangjian, sarta ku kituna éta ngajadikeun lambang tina pergeseran anu gedé ti harfiah ka rohani dina jaman Paulus, jeung tina panerapan waktu ka taya panerapan waktu dina taun 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Parobahan kahiji dina perjangjian Allah jeung umat manusa nyaéta Taman, jeung robahan anu dinyatakeun téh nyaéta larangan-larangan kana tangkal kahirupan, sarta éta ogé ngahasilkeun robahan pakéan, tina cahaya rohani jadi kulit anak domba sacara harfiah. Parobahan gedé salajengna dina sajarah perjangjian nyaéta caah, anu diwakilan ku Nuh, sakumaha Adam ogé ngawakilan dina parobahan gedé kahiji dina perjangjian. Tuluy aya parobahan ka hiji umat pilihan jeung Abram, anu ngantarkeun ka Musa, anu ngawanohkeun prinsip-prinsip nubuat yén sapoé ngawakilan sataun. Prinsip éta tetep sah nepi ka taun 1844, nalika aya deui hiji parobahan gedé dina perjangjian. Dina mangsa-mangsa agung dina sajarah perjangjian sok aya hiji parobahan gedé dina hiji prinsip tina Firman nubuat Allah. Parobahan éta dina mangsa sajarah saratus opat puluh opat rébu nyaéta yén Alpha Omega téh Kaleresan. Alpha jeung omega nyaéta prinsip yén tungtung salawasna digambarkeun ku awal dina Firman Allah. Nempel kana prinsip alpha jeung omega éta, aya struktur tilu-rangkap tina kecap Ibrani “kaleresan.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Parobahan nubuat anu gedé salila sajarah umat sésa téh langsung dipidangkeun dina unggal sajarah perjangjian anu utama, kitu deui dina garis-garis bebeneran séjén. “Konci” anu diteundeun ka luhur Eliakim dina Yesaya 22:22 nyaéta konci anu sarua anu dipasihkeun ka Petrus di Panium dina Mateus genep welas. Konci éta dipasihkeun ka gareja Filadelfia, sarta William Miller-lah anu dipasihan konci anu ngamungkinkeun anjeunna ngahubungkeun kana prinsip sapoé pikeun sataun anu geus kacatet ku Musa salila sajarah Musa, anu ngalambangkeun sajarah kaum Millerite. Hubungan Miller jeung nubuat Musa dipidangkeun ku hubungan Paulus jeung nubuat Abram. Jeung ku naon atuh Miller henteu nyambung ka Musa, ari kasalametan Musa dina hiji bahtera geus nyambung jeung kasalametan Nuh dina hiji bahtera pikeun ngabeungkeutkeun duanana perjangjian babarengan. Parobahan-parobahan dina panerapan nubuat anu dimimitian di Éden nandakeun yén hiji panyingkepan gedé tina cahaya nubuat téh diidéntifikasi dina sajarah umat perjangjian panungtungan—saratus opat puluh opat rébu. Kuring negeskeun yén parobahan nubuat anu utama dipidangkeun ku tujuh guludug, anu langsung nyambung jeung tilu mangsa dina Daniel pasal dua welas, sarta ieu ngan ukur dipikawanoh nalika nerapkeun prinsip alfa jeung oméga dina hiji panerapan garis demi garis anu nangtung dina struktur bebeneran tilu-léngkah.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Dina ayat-ayat anu langsung miheulaan pangumuman yén “waktu geus euweuh deui,” Kristus ngenalkeun tujuh guludug, anu—sarua saperti kayaktian-kayaktian dina Daniel dua welas—disegel. Kontéks pikeun lalaki anu maké jubah linen anu ngangkat duanana leungeun dina pasal dua welas nyaéta kabukana kitab Daniel, sarta kontéks pikeun Kristus, Singa éta, dina Wahyu sapuluh nyaéta disegelnana tujuh guludug. Sister White nyaluyukeun disegelnana tujuh guludug jeung disegelnana kitab Daniel.

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Sanggeus ieu tujuh guludug ngaluarkeun sorana, parentah sumping ka Yohanes saperti ka Daniel ngeunaan kitab leutik éta: ‘Segelkeun hal-hal anu geus diucapkeun ku tujuh guludug éta.’ Ieu patali jeung kajadian-kajadian nu bakal datang anu baris diungkabkeun nurutkeun runtuyanana.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Tujuh guludug éta dipedar ku Wahyu sapuluh jeung Roh Nubuat, kitu deui ku sajarah kaum Miller ti taun 1840 nepi ka 1844, anu diulang deui dina sajarah saratus opat puluh opat rébu. Dina petikan anu sarua disebutkeun, “Caang husus anu dipasihkeun ka Yohanes, anu diungkabkeun dina tujuh guludug, nyaéta hiji gambaran ngeunaan kajadian-kajadian anu bakal lumangsung dina handapeun amanat malaikat kahiji jeung kadua. Henteu hadé lamun umat nyaho hal-hal ieu, sabab iman maranéhna mémang kudu diuji. Dina tatanan Allah, bebeneran-bebeneran anu pangendahna jeung anu leuwih maju bakal diproklamasikeun.” Kaum Miller henteu ngartos yén maranéhna bakal nyanghareupan dua kali kuciwa, sabab kurangna pangarti maranéhna mémang dirarancang pikeun nguji maranéhna. Kaum Miller henteu ngaramalkeun ayana “bebeneran-bebeneran anu leuwih maju”; hartina, maranéhna henteu ngaharepkeun aya “pergeseran-pergeseran nubuat anu utama” dina sajarah perjangjian.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Sanaos “teu panghadéna pikeun” umat Millerite “uninga kana hal-hal ieu,” saratus opat puluh opat rébu diuji ku sajarah anu sarua, tapi lain ku salah ngartos sajarah éta kalayan polos, malah ku henteu ngartos hiji sajarah anu memang ditungtut pikeun dipikanyaho. Ieu téh ujian anu sarua, ngan dibalikeun. Yohanes dina Wahyu sapuluh, utamana pisan ngagambarkeun saratus opat puluh opat rébu, sarta ngan kadua kalina, gerakan Millerite tina malaikat kahiji jeung kadua. Ieu kawanoh nalika anjeun ningali yén Yohanes geus dibéjakeun ti heula ngeunaan daharna kana kitab leutik éta, yén éta bakal amis lajeng pait. Teu panghadéna pikeun kaum Millerite uninga naon hartina éta, tapi Yohanes ngagambarkeun hiji umat anu ti heula geus nyaho naon anu kajadian nalika kaum Millerite ngadahar kitab leutik éta.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

Tuluy kuring ngadeukeutan ka éta malaikat, sarta ceuk kuring ka anjeunna, “Pasihkeun ka kuring éta kitab leutik.” Sarta anjeunna ngandika ka kuring, “Candak, tuluy tuang éta nepi beak; éta baris ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis kawas madu.” Tuluy ku kuring éta kitab leutik dicandak tina panangan éta malaikat, sarta didahar nepi beak; sarta dina sungut kuring amis kawas madu; jeung pas sanggeus kuring ngahakanana, beuteung kuring jadi pait. Wahyu 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yohanes dibéjaan ti heula ngeunaan pangalaman pait-manis taun 1840 nepi ka 1844, nyaéta sajarah anu digambarkeun dina pasal sapuluh. Pangalaman éta, anu kacida écésna digambarkeun dina ayat salapan jeung sapuluh, ogé sacara écés diidéntifikasi dina ayat dua nepi ka opat.

And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

Sareng anjeunna nyepeng dina pananganana hiji kitab leutik anu kabuka; tuluy anjeunna nempatkeun suku katuhuna kana laut, sareng suku kéncana kana bumi, sarta ngagero ku sora anu tarik, saperti singa ngagaur; sareng sanggeus anjeunna ngagero, tujuh guludug ngucapkeun sorana. Jeung nalika tujuh guludug éta parantos ngucapkeun sorana, kuring rék nulis; tapi kuring ngadangu hiji sora ti sawarga ngalahir ka kuring, pokna, “Segelkeun hal-hal anu geus diucapkeun ku tujuh guludug éta, sarta ulah dituliskeun.” Wahyu 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“guntur tujuh” ngalambangkeun “hiji pambabaran kajadian-kajadian” anu bakal lumangsung dina handapeun malaikat kahiji jeung kadua, sarta ogé “kajadian-kajadian nu bakal datang anu bakal diungkabkeun nurutkeun runtuyanana.” “Guntur tujuh” ngalambangkeun bebeneran yén sajarah kaum Millerites diulang deui dina sajarah saratus opat puluh opat rébu, sarta bebeneran-bebeneran anu dibuka segelna dina mangsa ahir taun 1798 jeung satuluyna, ngalambangkeun hiji dibukana segel bebeneran dina poé-poé pamungkas umat Allah. Isa dina Wahyu sapuluh, saluyu jeung Isa dina Daniel dua belas. Dina duanana petikan éta, dipedar hal nyegel jeung muka segel bebeneran pangrojong ujian dina poé-poé pamungkas.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Sababaraha urang bisa waé ngabantah yén dina ayat katujuh anu nyarios téh Yesus, ari dina ayat kasabelas jeung kadua belas Jibril anu nyarios ka Daniel; nanging kitu ogé bisa kahartos yén Yesus anu nyarios dina sakabéh tilu petikan éta. Dina dua sisi ieu perkara, sora Kristus anu nyarios ngalangkungan Daniel, sarta tilu mangsa nubuat dina pasal dua belas téh mangrupakeun pangandika Kristus, jeung Mantenna nempatkeun éta tilu mangsa dina susunan bebeneran. Katilu mangsa éta disegel, sahingga ngajadikeun éta hiji lambang tilu rupa.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Ayat katujuh nyarioskeun ngeunaan ngarampungna kaajaiban-kaajaiban, ku ngaidentifikasi pagawean pamungkas Kristus di Tempat Anu Pangsucina nalika Anjeunna mupus dosa-dosa sarébu opat puluh opat rébu sarta ngégél maranéhna. Ayat kahiji ngaidentifikasi “kaajaiban-kaajaiban” éta, sarta ayat panungtung tina tilu ayat éta ogé ngaidentifikasi “kaajaiban-kaajaiban” salaku jalma-jalma anu diberkahan ku sabab ngadagoan jeung ngalaman hiji kuciwa anu kahiji. Mangsa di tengahna ngaidentifikasi pambrontakan umat manusa salila krisis hukum Minggu, bari ogé ngaidentifikasi mangsa anu ngarah ka hukum Minggu minangka mangsa persiapan pikeun sarébu opat puluh opat rébu. Sadaya ayat éta langsung ngaidentifikasi “naon anu bakal tumiba” ka umat Daniel “dina poé-poé panungtungan.” Katiluna ayat nyarioskeun tema panyucian sarébu opat puluh opat rébu. Mangsa kahiji saluyu jeung mangsa katilu, sarta mangsa di tengah ngawakilan pambrontakan sakuliah dunya nalika maranéhna ngaléngkah ka Armageddon.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Lamun éta tilu kurun waktu téh ogé nyaéta tujuh guludug, mangka éta tilu ayat kudu nangtukeun “kajadian-kajadian nu bakal datang, anu bakal [diungkabkeun] nurutkeun runtuyanana,” jeung éta “kajadian-kajadian nu bakal datang” bakal saluyu jeung “gambaran kajadian-kajadian anu lumangsung dina mangsa malaikat kahiji jeung kadua” ti taun 1840 nepi ka 1844. Aya sababaraha bebeneran anu geus ditarima ku gerakan ieu anu écés béda ti pamahaman para panaratas, nanging sakabéh bebeneran éta saluyu jeung pamahaman para panaratas. Geus aya hiji pergeseran nubuatan anu gedé ti golongan Millerit nepi ka ayeuna. Asas sapoé pikeun sataun téh conto klasikna, tapi aya ogé nu séjén. Hiji conto ngeunaan pergeseran nubuatan anu gedé kagambarkeun dina patalina jeung tujuh guludug.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Sanggeus Yohanes diparéntah dina ayat panungtung bab sapuluh yén manéhna kudu ngaramal deui, ku kituna nekenkeun yén sajarah dina bab sapuluh ngagambarkeun boh gerakan kaum Millerit boh saratus opat puluh opat rébu, anjeunna dipasihan hiji iteuk pikeun ngukur Bait Allah, tapi anjeunna diparéntahkeun supaya ngantepkeun palataranana.

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

Sarta dipasihkeun ka kami hiji awi nu sarupa jeung iteuk; sarta malaikat téh nangtung bari ngandika, “Hudang, tuluy ukur Bait Allah, mezbah, jeung jalma-jalma anu nyembah di jerona. Tapi palataran anu aya di luar Bait Allah ulah diasupkeun, sarta ulah diukur; sabab éta geus dipasrahkeun ka bangsa-bangsa lain: jeung maranéhna bakal nincak Kota Suci salila opat puluh dua bulan.” Wahyu 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Nalika keur ngukur Bait Allah dina mangsa sanggeus 1844, Yohanes diparéntahkeun supaya ngantepkeun bangsa-bangsa kapir anu dilambangkeun ku palataran. Gambaran ieu dina taun 1844 nétélakeun yén Allah kakara milih pangantén perjangjian nu anyar, sarta ti harita aya pembedaan antara pangantén-Na jeung palataran. Sister White kalayan écés nyebutkeun yén palataran ngalambangkeun bangsa-bangsa kapir sarta Bait Allah ngalambangkeun umat pilihan Allah; tinggal baca baé pasal, The Outer Court, dina The Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yohanes keur ngagambarkeun kaum Millerit, anu kakara jadi umat pilihan Allah dina taun 1844. Hiji pamilahan geus diteundeun antara kaum Millerit, anu kakara ngalaman amanat pait-manis, jeung sesa dunya anu ngaku Kristen, anu digambarkeun minangka bangsa-bangsa kapir.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Pondasi parantos diteundeun ti taun 1840 nepi ka kuciwa anu kahiji, sarta Bait Allah diréngsékeun salila pangumuman Paseruan Tengah Peuting. Tuluy sumping kuciwa anu ageng, sarta Yohanes diparéntahkeun sangkan hudang jeung ngukur, tapi ngantunkeun bangsa-bangsa Kapir. Yohanes keur ngagambarkeun dibukana pangadilan, sarta ku sabab éta ilham nerapkeun pangukuran ku Yohanes dina ayat-ayat éta minangka lambang pangadilan panalungtikan. Naon anu kakara ku urang dipedar ngeunaan Yohanes minangka lambang pangukuran téh saluyu jeung pamahaman Adventis anu umum, tapi dina gerakan ieu, aya parobahan anu gedé dina pamahaman ngeunaan lambang éta.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Sasuai jeung pamahaman Millerite, urang jadi ningali yén dina sajarah kaum Millerite sakumaha dilambangkeun ku Yohanes dina pasal sapuluh, aya ogé hiji ramalan ngeunaan hiji gerakan sajajar anu engkéna bakal jadi nu saratus opat puluh opat rébu. Urang ngartos yén lamun ukuran-ukuran tina sajarah Millerite dicokot, sarta waktu bangsa-bangsa kapir ditinggalkeun, urang bisa ningali bait Allah anu keur diukur ku Yohanes éta pisan.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Urang dugi ka ningali yén hiji nubuat waktu 2520 taun réngsé dina taun 1798, jeung nu séjénna dina taun 1844, ku kituna ngébréhkeun hiji mangsa opat puluh genep taun nalika Kristus ngadegkeun Bait Allah Millerite. Yohanes ngidentipikasi buruan Bait Allah téh minangka bangsa-bangsa kapir, sarta aya hiji “mangsa bangsa-bangsa kapir” anu sipatna nubuat.

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

Jeung maranéhna bakal gugur ku seukeutna pedang, sarta bakal dibawa ka pangbuangan ka sagala bangsa; jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa kapir, nepi ka mangsa bangsa-bangsa kapir téh kacumponan. Lukas 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Wanci-wanci” bangsa-bangsa kapir téh wangun jama, sarta ngagambarkeun dua mangsa nalika Israil boh nu harfiah boh nu rohani dihijak-hijak. Nu panungtung tina dua panghijak-hijakan éta, nyaéta kapirisme dituturkeun ku kapapaan, réngsé dina taun 1798. Sanajan kumaha waé nu bisa dikedalkeun ku batur, “wanci-wanci bangsa-bangsa kapir” réngsé dina taun 1798, kalayan datangna malaikat nu kahiji. Yohanes kudu ngamimitian ngukur dina taun 1798, lain saméméhna. Anjeunna ditempatkeun dina sajarah taun 1844, ku kituna ngantepkeun mangsa nu réngsé dina taun 1798 téh sarua jeung ngantepkeun palataran, sarta ku cara kitu anjeun nembongkeun opat puluh genep taun nalika Bait Allah Millerite diadegkeun ku Utusan tina Perjangjian. Loba bebeneran nu patali séjénna dicangking tina panerapan ieu, tapi di dieu kuring ngan saukur maké ieu minangka conto ngeunaan cahya nu béda ti pamahaman para panaratas, tapi éta cahya téh lain nu ngabantah bebeneran asalna, ngan saukur geus teu nerapkeun waktu deui.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Éta bebeneran husus téh geus dipikawanoh saméméh 9/11, tapi sabenerna kakara dipastikeun pageuh sanggeus 9/11. Bebeneran ngeunaan Yohanes anu ngukur Bait Allah teu bisa dipisahkeun tina tujuh guludug, sabab éta téh petikan anu sarua kénéh. Aya hiji bebeneran ngeunaan panerapan tujuh guludug anu disegel nepi ka mangsa nalika “kaajaiban-kaajaiban” dina Daniel pasal dua welas geus kalaksanakeun. Panerapan “tujuh guludug” anu dibuka segelna sanggeus Juli 2023 saluyu sampurna, atawa leuwih merenah upami ku sim kuring disebut ngalengkepan, tilu ayat dina Daniel dua welas ku cara anu kacida jero.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Sadérék White ngagunakeun kecap complement, lain kecap compliment, pikeun ngajelaskeun hubungan antara kitab Daniel jeung Wahyu. Complement, anu hartina “ngabawa kana kasampurnaan,” nyaéta anu dilakukeun ku dua kitab nubuat éta ka silih. Tujuh guludug, nalika disegelkeunana dibuka dina Daniel pasal dua welas sanggeus Juli 2023, ngabawa pesen anu aya di dinya kana kasampurnaan. Anu muka tujuh guludug téh nyaéta prinsip alfa jeung omega dina gandengan jeung struktur bebeneran.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“Mangsa-mangsa” bangsa-bangsa kapir geus kacumponan dina taun 1798, sarta ngagambarkeun dua jaman nu masing-masing 1260 taun nalika kapirisme tuluy papalisme nginjak-injak tempat suci jeung pasukan. Nalika ngukur Bait Allah, urang kudu ngantunkeun buruan luarna, sarta buruan luar éta manjang nepi ka 1798, tapi sanggeus 1844, waktos geus euweuh deui. Kiwari 1260 taun ngan saukur ngagambarkeun hiji mangsa nu nandaan bédana antara Bait Allah jeung buruan luar. Ku sabab éta, ti 18 Juli 2020 nepi ka Juli 2023, panginjak-injakan éta geus dilaksanakeun. Pikeun ngukur Bait Allah kiwari, sajalan jeung tujuh guludug nu ngagambarkeun hiji pangwatesan kajadian-kajadian nu lumangsung dina handapeun pesen malaikat kahiji jeung kadua, éta téh pagawean nu dipasrahkeun ka Yohanes. “Pagawean agung urang” nyaéta “ngagabungkeun” pesen tilu malaikat, ku kituna ngaidéntifikasi hiji pagawean nubuat nu can kungsi dipigawé dina sajarah perjangjian saméméhna, sarta kacida arangna dipigawé sanajan ayeuna. Nalika urang ngantunkeun buruan luar nu ngagambarkeun mangsa-mangsa bangsa-bangsa kapir, urang keur ngantunkeun 1260 taun panganiayaan kapapaan nu réngsé dina mangsa ahir dina taun 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Bait Suci anu diadegkeun salila opat puluh genep taun dina sajarah Millerite ngaidentipikasi hiji bait suci anu diadegkeun ti Juli 2023 nepi ka pas sateuacan hukum Minggu. Sajarah éta nya éta mangsa tujuh guludug, “kajadian-kajadian nu bakal datang,” anu “bakal,” lain meureun, “diungkabkeun nurutkeun runtuyanana.”

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Nalika urang ngahijikeun sajarah malaikat kahiji jeung sajarah malaikat kadua, urang manggihan yén éta sajarah dimimitian ku kuciwa alfa sarta dipungkas ku kuciwa omega. Nalika urang ngajajarkeun tanda-tanda jalan nubuat dina sajarah malaikat kahiji ti taun 1840 nepi ka 19 April 1844, jeung tanda-tanda jalan malaikat kadua anu sumping dina waktu éta sarta nerus nepi ka datangna malaikat katilu dina 22 Oktober 1844—urang boga dua période anu duanana dimimitian jeung dipungkas ku datangna hiji malaikat. Sajarah ti malaikat kahiji nepi ka malaikat kadua ngagambarkeun sajarah ti malaikat kadua nepi ka malaikat katilu.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Hiji kasaksian nubuat yén ieu mangrupa hiji panerapan anu sah kapanggih dina alfa jeung oméga tina panerapan éta. Dua garis paralél anu diterapkeun babarengan, sarta awal jeung ahir tina duanana garis éta, nandakeun datangna hiji malaikat. Tuluy nalika éta digabungkeun, garis demi garis, jadi hiji garis, awalna nandaan kuciwa nu kahiji jeung ahirna nandaan Kuciwa Agung. Bukti salajengna kapanggih dina prinsip-prinsip alfa jeung oméga anu nandakeun yén ahir téh leuwih agung batan awal. Hiji kuciwa alfa anu ditungtungan ku Kuciwa Agung oméga nandakeun unsur nu leuwih leutik jeung nu leuwih agung tina alfa jeung oméga.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Nalika urang ngamimitian dina 19 April 1844, (kadatangan malaikat kadua anu nungtun kana kadatangan malaikat katilu dina 22 Oktober 1844); sarta tuluy urang ogé ngamimitian garis kadua dina 11 Agustus 1840, anu réngsé dina 19 April 1844, urang manggihan yén kuciwa tanggal 19 April 1844 téh mangrupa boh alfa boh omega tina garis nubuat anu dihasilkeun ku ngahijikeun garis nubuat malaikat kahiji jeung kadua.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Dina ahir éta periode, datang malaikat katilu babarengan jeung malaikat kadua, ku kituna ngalambangkeun 9/11, sarta dua sora malaikat anu kuat dina Wahyu pasal dalapan welas. Eta dua sora téh nya éta pesen malaikat kadua jeung katilu, sarta dua malaikat éta silih tepung dina 22 Oktober 1844, sarta maranéhna tepung deui nalika dua sajarah éta dihijikeun garis kana garis. Lamun dihijikeun ku cara kieu, éta ngawakilan sajarah ti kahariwang kahiji nepi ka kahariwang anu gedé, sarta patokan di tengah éta sajarah dina jaman kaum Millerite nyaéta pasamoan kémah di Exeter, tempat dua golongan anu nyembah ditembongkeun, ngawakilan pemberontakan para parawan bodo dina pasemon, sarta nandaan yén patokan tengah téh nyaéta pemberontakan.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Tujuh guludug ngalambangkeun sajarah pesen malaikat kahiji jeung kadua anu dihijikeun, baris demi baris, anu tuluy nangtukeun hiji sajarah ti kuciwa anu kahiji nepi ka kuciwa anu gedé dina sajarah saratus opat puluh opat rébu. Pamahaman ngeunaan naon anu sacara nubuat dilambangkeun ku éta sajarah saluyu sarua pisan jeung pesen anu dilambangkeun dina Daniel dua welas minangka hal anu disegel nepi ka mangsa ahir.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Urang baris nuluykeun ieu ulikan dina artikel salajengna, tapi ku sim kuring bakal diantepkeun heula éta bagian tina paningal panungtungan Daniel anu ngan ukur nyangkem gambaran Daniel ngeunaan umat Allah dina poé-poé panungtung. Tengetan, dina kontéks aturan sebutan kahiji, yén dina ayat kahiji Daniel kaasup kana golongan anu ngartos kana éta paningal. Hal anu pangheulana disebatkeun dina éta paningal téh nyaéta gambaran Daniel minangka jalma-jalma wijaksana anu ngartos, sarta salapan ayat panungtung sadayana nyaritakeun ngeunaan jalma-jalma wijaksana anu ngartos dina poé ka dua puluh dua.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

Dina taun katilu pamaréntahan Kores, raja Pérsia, aya hiji hal diwahyukeun ka Daniél, anu dingaranan Béltesasar; jeung éta hal téh enya, tapi mangsa anu geus ditangtukeun téh panjang; sarta anjeunna ngartos kana éta hal, sarta boga pangarti kana éta tetenjoan.

In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

Dina poe eta, sim kuring Daniel keur prihatin salila tilu minggu pinuh. Sim kuring henteu ngadahar roti anu ngeunah, daging jeung anggur henteu asup kana sungut sim kuring, sarta sim kuring henteu nginumisan diri pisan, nepi ka genepna tilu minggu pinuh. Jeung dina poé ka dua puluh opat bulan kahiji, nalika sim kuring aya di sisi walungan gedé, nyaéta Hidékel; tuluy sim kuring ngangkat panon, ningali, jeung lah,

a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

hiji lalaki anu maké lawon linen, cangkéngna dipangreupan ku emas murni ti Uphaz; awakna deuih siga beryl, beungeutna kawas caang kilat, panonna kawas lampu-lampu seuneu, pananganana jeung sukuna warnana kawas tambaga digosok nepi ka ngagenclang, sarta sora kecap-kecapna kawas sora jalma réa.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Jeung kuring, Daniel, sorangan anu ningali éta tetenjoan; sabab jalma-jalma anu babarengan jeung kuring henteu ningali éta tetenjoan. Tapi hiji kageter anu gedé tumiba ka maranéhna, nepi ka maranéhna lumpat nyumput. Ku sabab kitu kuring ditinggalkeun sorangan, sarta ningali ieu tetenjoan anu agung, jeung euweuh deui kakuatan anu kari dina diri kuring; sabab kasepuhan raray kuring robah dina diri kuring jadi karuksakan, jeung kuring teu nyésakeun kakuatan saeutik ogé.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

Nanging ku simkuring ngadangu sora kecap-kecapna; sarta nalika ku simkuring kadéngé sora kecap-kecapna, mangka ku simkuring jadi kacida saréna bari nyanghareup ka handap, jeung beungeut simkuring nunduk ka taneuh. Jeung, behold, aya hiji leungeun noél ka simkuring, anu ngadegkeun simkuring dina tuur jeung dina dampal leungeun simkuring. Jeung anjeunna ngandika ka simkuring,

O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

Eh Daniel, hiji lalaki anu kacida dipikanyaahna, ngartikeun kecap-kecap anu ku Kami diucapkeun ka maneh, sarta nangtung lempeng: sabab ka maneh ayeuna Kami diutus.

And when he had spoken this word unto me, I stood trembling. Then said he unto me,

Sareng nalika anjeunna parantos ngucapkeun éta kecap ka kuring, kuring nangtung bari ngageter. Tuluy anjeunna nyarios ka kuring,

Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

Ulah sieun, Daniel: sabab ti saprak poé kahiji nalika maneh netepkeun haté maneh pikeun ngartos sarta ngarendahkeun diri di payuneun Allah maneh, kecap-kecap maneh geus kadéngé, sarta kami geus sumping ku karana kecap-kecap maneh. Tapi pangeran karajaan Persia ngalawan ka kami salila dua puluh hiji poé; tapi tingali, Mikael, salah sahiji pangeran pangagungna, sumping nulungan kami; sarta kami cicing di dinya jeung raja-raja Persia.

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.

Ayeuna sim kuring geus sumping pikeun ngajadikeun anjeun ngartos naon anu bakal tumiba ka umat anjeun dina mangsa poé-poé pamungkas; sabab ieu tetenjoan masih pikeun loba poé kénéh.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

Jeung sanggeus anjeunna ngucapkeun kecap-kecap kitu ka kami, kuring nundukkeun beungeut ka taneuh, sarta jadi teu bisa nyarita. Jeung, tingali, aya saurang anu rupana siga sarupa anak-anak manusa nyabak biwir kuring; tuluy kuring muka sungut, nyarita, sarta ceuk kuring ka anjeunna anu nangtung di hareupeun kuring,

O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

Nun Gusti abdi, ku éta titingalian kasedihan abdi ngabalik nimpah ka diri abdi, sareng teu aya kakuatan deui anu kari dina abdi. Sabab kumaha bisa abdi, abdi dalem ti gusti abdi ieu, nyarita jeung gusti abdi ieu?

for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

sab sabab ari kaula, harita kénéh taya kakuatan deui nu kari dina diri kaula, malah napas gé geus taya deui dina diri kaula. Tuluy datang deui saurang anu rupana kawas manusa, nyabak kaula sarta nguatkeun kaula, Jeung saur-Na,

O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

Eh manusa anu kacinta pisan, ulah sieun; karapihan ka anjeun, sing kuat, enya, sing kuat. Jeung sanggeus anjeunna ngandika ka kuring, kuring dikuatkeun, tuluy ceuk kuring, Mugi gusti abdi ngandika; margi anjeun parantos nguatkeun abdi. …

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

Tapi maneh, he Daniel, tutup kecap-kecap ieu, sarta segel kitab ieu nepi ka mangsa ahir: loba anu bakal bulak-balik, sarta pangaweruh bakal nambahan.

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 kuring, Daniel, nenjo, jeung, tempo, aya dua deui nu nangtung, nu saurang di sisi ieu sisi walungan, jeung nu saurang deui di sisi ditu sisi walungan. Jeung aya saurang nu ngadawuh ka lalaki anu maké papakéan linen, anu aya di luhur cai walungan, “Sabaraha lilana nepi ka ahir ieu sagala 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.

Saterusna kuring ngadéngé jalma anu maké lawon linen, anu nangtung di luhur cai walungan, nalika anjeunna ngangkat leungeun katuhuna jeung leungeun kéncana ka langit, sarta sumpah demi Anjeunna anu hirup salalanggengna, yén éta bakal lumangsung salila sawaktu, dua waktu, jeung satengah waktu; sarta nalika anjeunna geus ngaréngsékeun nyebarkeun kakawasaan umat suci, sakabéh hal ieu bakal réngsé.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

Jeung kuring ngadéngé, tapi kuring teu ngartos; tuluy saur kuring, Nun Gusti abdi, kumaha ahirna ieu sagala perkara?

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

Mangka saur-Na, “Jalan baé, Daniel; sabab éta kecap-kecap geus ditutup sarta diségel nepi ka mangsa ahir. Loba anu bakal dipupulihkeun, dijadikeun bodas, sarta diuji; tapi anu jahat mah bakal terus ngalakonan kajahatan; jeung moal aya saurang ogé ti antara anu jahat anu bakal ngarti; ari anu wijaksana mah bakal ngarti.”

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.

Jeung ti mangsa kurban sapopoe dicabut, sarta kakajian anu ngadatangkeun karuksakan dipasang, bakal aya sarébu dua ratus salapan puluh poé.

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

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

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

Tapi maneh kudu neraskeun jalan maneh nepi ka ahir datang; sabab maneh bakal ngaso, sarta nangtung dina bagian warisan maneh dina ahir poé-poé. Daniel 10:1–18; 12:4–13.