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 kajijikeun kalalaworan anu nyababkeun kagersangan ditegakkan, bakal aya sarébu dua ratus salapan puluh poé. Daniel 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Ti tanggal 22 Oktober 1844, panglarapan waktu nubuatan henteu deui janten panglarapan nubuatan anu leres ku jalma-jalma anu hayang ngabagi kalawan bener firman kayaktian. Mangsa 1290 taun dina ayat ka-sabelas kudu dilarapkeun minangka mangsa simbolis sanggeus 1844, jeung panglarapan sanggeus 1844, atawa hiji mangsa anu tanpa unsur-unsur “waktu,” kudu nahan pamahaman dasar ngeunaan kayaktian, sakumaha hal éta dipikaharti saméméh 1844. Angka 1290 ngagambarkeun hiji mangsa 30, dituluykeun ku 1260. Pamahaman saméméh 1844 nya éta yén tilu puluh taun ti 508 nepi ka 538 ngagambarkeun hiji mangsa persiapan pikeun antikristus mimiti maréntah ti 538 nepi ka 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Mangsa transisi salila 30 taun téh jadi poko bahasan Paulus dina 2 Tesalonika. Paulus henteu nyelapkeun rujukan naon waé kana unsur “waktu,” tapi anjeunna nangtukeun ciri-ciri nubuat ngeunaan paganisme anu méré jalan ka kapapaan dina tilu puluh taun éta. Satuluyna kakawasaan kapapaan mimiti lumangsung. Pamahaman sajarah, tanpa ayana unsur waktu naon waé, ngaidentipikasi transisi ti karajaan kaopat dina nubuat Alkitab kana karajaan kalima, tuluy disusul ku nu kahiji tina dua pertumpahan getih kapapaan, ku kituna janten tipeu transisi tina karajaan kagenep kana paguyuban tilu rangkep tina naga, sato galak, jeung nabi palsu, sarta pertumpahan getih kapapaan anu kadua.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Tilu puluh taun persiapan anu dituturkeun ku hiji mangsa nubuat mangrupakeun lambang utama tina perjangjian Allah jeung hiji umat pilihan. Peralihan dua kakawasaan salila tilu puluh taun, anu satuluyna dituturkeun ku 1260 taun panganiayaan, sajajar jeung tilu puluh taun persiapan Kristus, anu satuluyna dituturkeun ku 1260 poé kasalametan. Tilu puluh taun persiapan antikristus mangrupa palsuan tina tilu puluh taun persiapan Kristus. Ahir tina tilu puluh taun éta nandaan boh pangkuatan Kristus dina waktos baptisan-Na, boh pangkuatan antikristus dina taun 538. Pangkuatan antikristus asalna tina rojongan ékonomi jeung militér anu asalna ti karajaan saméméhna, ari kakawasaan anu dicurahkan ka Kristus asalna ti karajaan saméméhna anu geus ditinggalkeun-Na tilu puluh taun saméméhna.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Pamisahan dina dua mangsa éta ditandaan ku hiji pangkawasa, sarta pamisahan dina dua mangsa anu diungkabkeun ku Abram jeung Paul dipikawanoh ku cara ngabandingkeun anu basajan. Dina bédana tilu puluh taun Abram jeung Paul, mangsa panyiapanna nya éta tilu puluh taun anu kahiji, ngawakilan prosés perjangjian, anu nguatkeun turunan Abram pikeun ngalaksanakeun nubuat ngeunaan pangbeungkeutan di Mesir. Opat ratus tilu puluh taun éta boga deui hiji pembagian simbolis; sabab lamun dilarapkeun kalawan bener, dua ratus lima belas taun anu kahiji diwakilan ku wawakil Allah jeung Firaun. Pikeun Yusuf jeung 215 taun anu kahiji, éta nya éta Firaun anu hade, sarta pikeun Musa jeung 215 taun anu kadua, éta nya éta Firaun anu goréng.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Babagian éta nandaan dua mangsa nu masing-masing opat turunan. Opat turunan anu kahiji tiasa ditumpangtindihkeun kana opat turunan anu kadua, garis kana garis, sarta dina ngalakukeun kitu, Yusuf jeung Musa, hiji alfa jeung omega anu nubuatan, silih patalina jeung hiji Firaun alfa anu hadé jeung hiji Firaun omega anu goréng. Aya cahaya anu ageng anu tiasa dicandak tina paniténan sajajar ieu, tapi kuring ngan saukur keur ngaidéntifikasi yén ramalan Abram ngeunaan turunan kaopat nandaan dua saksi tina opat turunan dina 430 taun. Gambaran rangkep tina opat turunan kapanggih dina silsilah Kajadian opat jeung lima. Nalika urang nganggap Kain jeung Set salaku awal daptar garis getih, urang manggihan yén aya dalapan turunan ti Set nepi ka Nuh, sarta yén nalika dibagi di tengah aya gambaran dua mangsa anu masing-masing opat turunan. Ieu katingali dina garis dalapan turunan boh ti Set boh ti Kain.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Silsilah turunan dina pasal opat jeung lima dipidangkeun kalayan panutup tina galur-galurna, nyaéta Nuh. Nuh téh lambang tina perjangjian Allah jeung umat manusa sakumaha dilambangkeun ku katumbiri. Abram téh lambang tina perjangjian Allah jeung hiji bangsa pilihan sakumaha dilambangkeun ku sunat. Dua perjangjian éta salawasna pageuh pakait, jeung Kajadian pasal sabelas, tempat urang manggihan munara Babul pas sanggeus caah jaman Nuh, nyaéta tempat silsilah turunan anu ngarah ka Abram ditepikeun. Dina éta petikan aya sapuluh turunan, lain dalapan. Dina petikan anu ngarah ka Abram jeung petikan anu ngarah ka Nuh, perjangjian Nuh jeung perjangjian Abraham dipidangkeun.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Dina petikan tina bab kasabelas anu nyarita ngeunaan hiji umat pilihan, urang manggihan yén dua tina eta generasi pinuh ku cahaya anu agung.

And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

Geus Eber hirup tilu puluh opat taun, tuluy ngahasilkeun Peleg. Sanggeus ngahasilkeun Peleg, Eber hirup deui opat ratus tilu puluh taun, sarta ngahasilkeun putra-putra jeung putri-putri. Geus Peleg hirup tilu puluh taun, tuluy ngahasilkeun Reu. Kajadian 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Rujukan ka Eber teh mangrupa rujukan anu pangheulana kana kecap Ibrani anu ahirna dipikawanoh minangka kecap Ibrani “Hebrew.” Dina silsilah hiji bangsa pilihan, salah sahiji tina sapuluh turunan dingaranan Hebrew, nyaéta ngaran anu ku éta bangsa pilihan téh dipikawanoh. Dina tilu ayat, Eber jeung Peleg dipaké pikeun nandaan bédana ras Ibrani pilihan. Eber hartina “nyebrang” atawa “jalma anu nyebrang” sarta mangrupa akar tina kecap “Hebrew.” Abram téh lambang jalma-jalma anu nyebrang ti Babul ka Tanah Perjangjian. “Peleg” hartina “pamiceunan” atawa “pamisahan,” sakumaha dirujuk dina Kajadian 10:25, anu ngawartosan ka urang yén dina jaman Peleg “bumi kabagi.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Eber jeung Peleg ngawakilan hiji pamisahan profétik pikeun jalma-jalma anu hayang ngabagi kalawan leres firman bebeneran. Silsilah Nuh ngahasilkeun dua runtuyan anu masing-masing dalapan, anu ngawakilan dua golongan tina opat turunan, sakumaha ogé 430 taun di Mesir. Silsilah dina Kajadian sabelas diwakilan ku sapuluh, lain dalapan, sabab éta téh silsilah hiji umat pilihan. Umat pilihan kabagi jadi dua golongan anu masing-masing lima, ku kituna saluyu jeung misil sapuluh parawan, nyaéta misil ngeunaan umat perjangjian Allah.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Dina silsilah umat pilihan éta, ngaran Peleg jeung panggenapan sajarahna ngalambangkeun hiji pamisahan dua golongan parawan anu wijaksana atawa anu bodo, pas dina titik sajarah Alkitab nalika bumi geus kabagi di munara Babel. Dina daptar sapuluh éta, Peleg téh nomer lima, sabab éta téh puseur tina sapuluh. Eber urang Ibrani, anu dilambangkeun ku Abram, ngagambarkeun hiji parawan bodo anu nyebrang tuluy jadi parawan wijaksana, nalika dua golongan éta dipisahkeun ku panyaur dina tengah peuting. Eber, urang Ibrani anu kahiji dina ngaran, ngagambarkeun Abram, urang Ibrani anu kahiji ku perjangjian. Nalika Gusti nyaur Abram kaluar ti Babul, éta ngalambangkeun pekabaran panyaur tengah peuting, anu mangrupa pangkuatan malaikat kadua, anu nyaur lalaki jeung awéwé kaluar ti Babul.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Ibarat sapuluh parawan dilambangkeun ku Eber jeung Peleg anu ngagambarkeun panggero pikeun kaluar, pas saméméh garis pamisah Peleg nutup panto kasempetan tobat. Dina hubungan nubuat, Eber hirup 430 taun sanggeus Peleg, anu tuluy hirup 30 taun. Léngkah kahiji tina perjangjian tilu rupa Abram dilambangkeun ku Eber jeung Peleg. Abram, sakumaha Eber jeung Peleg, minangka garis pamisah antara dua golongan. Tambahan Paulus kana nubuat Abram nyaéta tambahan Peleg kana nubuat Eber. Eber ngawartakeun 400 taun, tapi Peleg netepkeun 430 taun. Ku sabab éta, Peleg ngagambarkeun Paulus, jeung tambahan 30 taun ku Paulus kana 400 taun, sarta palayanan Paulus nyaéta pikeun ngaidéntifikasi Peleg dina nubuat Kitab Suci. “Peleg” dina nubuat Kitab Suci anu diidéntifikasi ku Paulus ngagambarkeun pamisahan bangsa tina harti harfiah kana harti rohani.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Ti Sem nepi ka Peleg aya lima turunan, jeung ti Rue nepi ka Abram ogé lima.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

Geus saur-Na ngandika ka Abram, “Kanyahoan ku maneh kalawan saéstuna yén turunan maneh bakal jadi urang asing di hiji nagri anu lain milik maranéhna, sarta maranéhna bakal ngabdi ka jalma-jalma dinya; jeung maranéhna bakal ditindes salila opat ratus taun.” Kajadian 15:13.

Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

Ayeuna ka Ibrahim jeung ka turunanana jangji-jangji téh dipaparinkeun. Mantenna henteu ngandika, “jeung ka turunan-turunan,” saolah-olah ngeunaan loba; tapi saolah-olah ngeunaan hiji: “jeung ka Turunan anjeun,” nyaéta Kristus. Jeung ieu anu ku sim kuring dimaksud: yén perjangjian, anu ti heula geus dikukuhkeun ku Allah di jero Kristus, henteu bisa dibatalkeun ku Hukum Taurat, anu datang opat ratus tilu puluh taun sanggeusna, nepi ka jangji éta jadi henteu aya gunana. Sabab lamun warisan téh asalna tina Hukum Taurat, mangka éta henteu deui asalna tina jangji; tapi Allah maparinkeunana ka Ibrahim ku jalan jangji. Galata 3:16–18.

Thirty Years Old

Yuswa Tilu Puluh Taun

Jesus was thirty when he began His ministry.

Yesus yuswana tilu puluh taun nalika Anjeunna ngawitan palayanan-Na.

And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

Sareng Isa nyalira mimiti yuswana kira-kira tilu puluh taun, dianggapna mah putra Yusup, nu putrana Héli. Lukas 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Yusuf mimiti ngawula ka Firaun di Mesir waktu yuswana tilu puluh taun.

And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

Jeung Yusup umurna tilu puluh taun nalika anjeunna nangtung di payuneun Firaun, raja Mesir. Jeung Yusup indit ti payuneun Firaun, tuluy ngider ka sakuliah tanah Mesir. Kajadian 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Nabi Yehezkiel yuswana tilu puluh taun nalika anjeunna ngamimitian palayananana, sarta palayananana lumangsung salila dua puluh dua taun.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Ayeuna, dina taun ka tilu puluh, dina bulan kaopat, dina poé kalima bulan éta, nalika sim kuring aya di antara para tawanan di sisi walungan Kebar, langit muka, sarta sim kuring ningali tetenjoan-tetenjoan ti Allah. Yehezkiel 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Yehezkiel miboga rujukan sajarah leuwih loba dina tulisanana tibatan nabi séjén mana waé. Aya tilu welas rujukan langsung kana tanggal-tanggal anu bisa dipastikeun dina tulisan-tulisan Yehezkiel, sarta tanpa disadari, para sarjana Alkitab jeung ahli sajarah netepkeun yén palayanan anjeunna ngawengku dua puluh dua taun, sanajan maranéhna teu nyaho yén dua puluh dua téh mangrupa lambang tina saratus opat puluh opat rébu.

King David was thirty years old when he began to reign and he reigned for forty years.

Raja Daud yuswana tilu puluh taun nalika anjeunna ngawitan marentah, sarta anjeunna marentah salila opat puluh taun.

David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

Daud yuswana tilu puluh taun nalika mimiti maréntah, sarta anjeunna maréntah opat puluh taun. Di Hebron anjeunna maréntah ka Yuda salila tujuh taun genep bulan; ari di Yerusalem anjeunna maréntah salila tilu puluh tilu taun ka sakumna Israél jeung Yuda. 2 Samuel 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Pamaréntahan Daud salila opat puluh taun téh mangrupakeun angka simbolis, sarta mangsa 40 téh sarupa jeung 430 taunna Abram jeung Paulus, sabab 40 taun éta kabagi jadi dua bagian (7 satengah jeung 33 taun). Dua mangsa dina pamaréntahan Daud salila opat puluh taun éta ngandung tatarucingan nubuat tambahan, sabab aya saksi Alkitab séjén anu nyatet dua mangsa éta minangka tujuh taun jeung tilu puluh tilu taun. Naon anu diwakilan ku genep bulan tambahan dina Kadua Samuel, sarta kumaha 7,5 jeung 33 jadi 40? Aya tumpang-tindih salila genep bulan anu tangtu kudu ngawakilan hiji bebeneran nubuat.

And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

Jeung mangsa Daud maréntah ka Israél éta opat puluh taun lilana: tujuh taun anjeunna maréntah di Hébron, sarta tilu puluh tilu taun anjeunna maréntah di Yérusalém. 1 Kings 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 mangrupa angka simbolis anu ngagambarkeun gabungan Ketuhanan jeung kamanusaan, sarta palayanan Yehezkiel lumangsung salila dua puluh dua taun. Opat belas taun Yusuf kabagi kana dua mangsa, masing-masing tujuh taun; minggu perjangjian Kristus kabagi kana dua mangsa anu sarua, masing-masing 1260 poé; sarta pamaréntahan Daud salila opat puluh taun dipisahkeun kana dua mangsa, kalawan hiji simbol tambahan anu ngahubungkeun éta dua mangsa.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Yesus teh Nabi, Imam, jeung Raja. Dina poé-poé panungtungan Anjeunna baris ngangkat garéja-Na anu unggul jadi hiji panji, sarta garéja éta dilambangkeun ku Kristus, nabi, imam, jeung raja, anu geus ngahijikeun Kaallahan-Na jeung manusa, anu dilambangkeun ku Yézkiel nabi, Yusuf imam, jeung Daud raja. Opat lambang éta ngawakilan tilu jalma mulya dina tanur seuneu anu dipanaskeun tujuh kali leuwih panas ti ilaharna, tuluy nembongan anu kaopat, sarta Anjeunna téh sarua jeung Putra Allah. Sakuliah dunya dilambangkeun dina perayaan patung emas Nebukadnesar, sarta maranéhna kabéh nempo garéja anu unggul, anu diwangun ku hiji nabi manusa, hiji imam manusa, jeung hiji raja manusa, anu ditopang ku Jalma Kaopat anu Ilahi.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Iblis geus nyekel dunya jadi tawanan. Manehna geus ngenalkeun hiji sabat brahala, bari katempo mere ka dinya pentingna anu kacida gedéna. Manehna geus nyalingkuhkeun pangbakti dunya Kristen tina Sabat PANGERAN ka sabat brahala ieu. Dunya sujud ka hiji tradisi, hiji parentah jieunan manusa. Sakumaha Nebukadnesar ngadegkeun gambar emasna di dataran Dura, tuluy ngagungkeun dirina sorangan, kitu deui Iblis ngagungkeun dirina dina sabat palsu ieu, anu pikeun eta manehna geus nyalingkuhkeun pakéan tanda jasa sawarga.” Review and Herald, 8 Maret 1898.

The Number Four

Angka Opat

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Dina tingkat nubuatan, opat puluh téh mangrupa perpuluhan tina opat ratus milik Abram, sarta opat téh mangrupa perpuluhan tina opat puluh. Sagalana ciri nubuatan anu kapanggih dina angka opat, kudu saluyu jeung perlambang opat puluh, anu saterusna ogé kudu saluyu jeung perlambang opat ratus. Dina kontéksna, opat remen ngalambangkeun “sakuliah dunya,” hiji pamahaman anu geus ilahar, tapi ogé ngalambangkeun “hiji kamajuan” sarta dina sawatara kontéks “karuksakan anu maju laun-laun.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Opat tarompet kahiji tina tujuh tarompet ngalambangkeun karuksakan Kakaisaran Roma Kulon anu lumangsung saeutik-saeutik. Roma Wétan di Konstantinopel tungtungna ngarunduk ka opat Sultan Utsmani. Saeutik-saeutik, Roma Wétan jeung Roma Kulon babarengan ruksak laun-laun salila opat mangsa, anu dilambangkeun ku opat tarompet, bari sakaligus diragragkeun ku Islam dina tarompet kalima jeung kagenep. Babarengan, dua garis ieu nandakeun ragragna Roma salila opat turunan tarompet, sedengkeun perang anu beuki ngagedéan ngalawan Islam ngarah kana karuntuhan pamungkas nalika opat sultan Islam nyekel kakawasaan pangluhurna kana karajaan éta. Sajarah kulon jeung wétan dimimitian ku pamisahan Kakaisaran ku Konstantinus dina taun 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Opat tarompét Roma kulon dimimitian dina taun 330, sarta tarompét kalima jeung kagenep ngalambangkeun kakawasaan anu ngagulingkeun Roma wétan, hiji Roma wétan anu ogé dimimitian dina taun 330. Boh Roma wétan boh Roma kulon nyumbang kana pagawean nempatkeun kakawasaan kapapaan dina tahta bumi dina taun 538, ku kituna dua galur, nyaéta kulon jeung wétan, ngalambangkeun dua tanduk Amérika Sarikat, anu nempatkeun deui kakawasaan kapapaan kana tahta dina hukum Minggu. Roma kulon nyaéta lambang churchcraft dina hubungan nubuat, sedengkeun Roma wétan nyaéta lambang statecraft.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Dina sajarah rubuhna Roma kulon jeung Roma wetan, sajarah Roma kapausan ditepikeun. Mimitian ku garéja para murid, anu dilambangkeun ku Epesus, tilu garéja anu kahiji ngantunkeun kana garéja anu kaopat, nyaéta kapausan ti 538 nepi ka 1798. Dina Wahyu tilu welas, kapausan diidéntifikasi minangka maréntah salila 42 bulan, sanggeus tatu paéhna dina 1798 cageur dina hukum Minggu. “Waktu moal aya deui” sanggeus 1844, ku kituna opat puluh dua bulan téh mangrupa lambang mangsa panganiayaan ti hukum Minggu nepi ka Mikael ngadeg. Para pangadeg ngartos yén garéja-garéja, segel-segel, jeung tarompet-tarompet ngalambangkeun tilu garis sajarah anu lumangsung sajajar silih iring. Numpangkeun kasaksian nubuat ngeunaan Roma kulon kana garis Roma wetan jeung garis Roma kapausan lain hiji panerapan nubuat anu dipaké ku kaum Millerit, tapi téhnik éta henteu nentang hiji-hijina pamahaman maranéhna anu geus mapan.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Baris demi baris, opat tarompet nu kahiji kudu diteundeun luhureun sajarah anu digambarkeun ku tarompet kalima jeung kagenep, tuluy garis tina tilu garéja anu kahiji nu ngarah ka mangsa panganiayaan kapausan anu digambarkeun ku garéja kaopat. Opat tarompet dina hiji garis, opat sultan dina garis kadua, jeung opat garéja dina garis katilu. Angka “opat” ngalambangkeun sakuliah dunya, tapi ogé ngalambangkeun karuksakan anu lumangsung saeutik-saeutik kana kakawasaan sipil atawa agama. Naon anu dilambangkeunana ditangtukeun ku kontéks.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Dina hukum Minggu, kakawasaan kapausan dipulihkeun deui. Kahiji kalina kapausan dipaparinkeun kakawasaan, aya mangsa persiapan salila tilu puluh taun. Dina opat garéja anu kahiji, garéja kaopat téh nyaéta kapausan, sarta garéja kahiji nyaéta para murid, anu dilambangkeun minangka Epesus. Tilu generasi anu kahiji tina garéja Kristen ngantarkeun kana garéja kaopat, nyaéta Tiatira, anu dilambangkeun ku Isebel. Nalika nepi ka Tiatira, dina taun 538, hiji hukum Minggu ditetepkeun dina Konsili Orléans, ku kituna nandaan hukum Minggu di Amérika Sarikat, nalika tatu maut taun 1798 dipulihkeun.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Sajarah ti taun 1798 nepi ka aya hukum Minggu di Amérika Sarikat digambarkeun ku opat garéja anu kahiji. Garéja anu kaopat, nyaéta Tiatira, nyaéta hukum Minggu, jeung panyiksa kapapaan anu nuturkeunana. Garéja anu kahiji, nyaéta Epesus, garéja anu kaleungitan kanyaahna anu pangheulana, tungtungna nepi ka kacindekan karuksakan maju opat-léngkah éta, nyaéta dina hukum Minggu Tiatira. Angkatan anu ngantarkeun kana hukum Minggu Tiatira téh nyaéta angkatan katilu Pergamus. Tiatira ngagambarkeun hukum Minggu nepi ka panutupan masa kasempetan, sedengkeun Pergamus ngagambarkeun kompromi angkatan katilu anu nyiapkeun jalan pikeun Tiatira. Angkatan katilu Pergamus, jeung kompromi anu dilambangkeun ku éta, mimiti kacumponan dina mangsa Konstantinus, anu netepkeun hukum Minggu anu pangheulana pisan dina taun 321. Amérika Sarikat mimiti minangka domba anak Epesus, tapi nalika éta nempatkeun deui Tiatira dina tahta, éta nyarita saperti naga.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Karuksakan anu lumangsung saterusna ka Amérika Sarikat digambarkeun ku opat garéja kahiji dina Wahyu. Karuksakan anu lumangsung saterusna ka karajaan kagenep dina nubuat Alkitab kajadian salila opat turunan anu ngantarkeun kana hukum Minggu, dina waktu éta sato galak ti bumi nyarita kawas naga. Turunan panungtung dilambangkeun ku naga, nyaéta hiji réptil, saperti di Taman Éden, sarta ku sabab éta boh Yohanes Pembaptis boh Yesus nyebut turunan panungtung Israél baheula, “turunan oray beludak.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Turunan anu kaopat jeung anu panungtungan téh boh “turunan anu dipilih” nu ngawakilan saratus opat puluh opat rebu, boh pasanganna, nyaéta turunan oray berbisa. Hiji golongan geus ngabentuk gambar Kristus, nu séjén gambar sato galak—ular. Turunan oray berbisa éta ditepikeun sacara langsung, opat kali, dina Firman Allah. Kontéks dina unggal rujukan téh béda-béda.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

Tapi waktu anjeunna ningali loba urang Parisi jeung Saduki datang ka baptisan anjeunna, anjeunna ngadawuh ka maranéhna, Heh turunan oray bedegong, saha anu geus ngingetkeun aranjeun supaya maruragan tina murka anu bakal datang? Mateus 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Lamun “generasi oray baham” téh saukur sababaraha ucapan panyacadan ngeunaan sababaraha golongan jalma anu ku Yahya teu dipikaresep, mangka moal aya naon-naon deui anu kudu diucapkeun ngeunaan ungkara éta. Tapi unggal kecap dina Pangandika Allah téh suci, ku sabab éta Yahya keur maparin hiji sebutan anu husus ka urang Saduki jeung urang Parisi. Sebutan éta dipedar sacara nubuat ku kontéks petikan tempat éta diungkabkeun. Dina petikan éta Yahya dipikawanoh keur ngalaksanakeun palayananna, tuluy urang Saduki jeung urang Parisi asup kana carita. Dina ayat-ayat bubuka Yahya dipikawanoh minangka “sora anu ngagorowok di padang gurun” sakumaha kasebut dina kitab Yesaya.

In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

Dina mangsa éta sumping Yohanes Pambaptis, ngawawarkeun di padang gurun Yudea, sarta saur-Na, “Tarobatlah maranéh, sabab Karajaan Sawarga geus caket.”

For this is he that was spoken of by the prophet Esaias, saying,

Sabab ieu téh anjeunna anu geus diwartakeun ku nabi Ésaias, saur-Na,

The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

Sora anu sasaurang nu sasambat di padang gurun, “Siapkeun jalan PANGERAN, luruskeun tapak-tapak-Na.”

And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

Sarta Yohanes éta maké papakéan tina bulu onta, jeung beubeur kulit dina cangkéngna; ari kadaharanana nya éta walang jeung madu leuweung.

Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

Tuluy sakuliah urang Yerusalem, jeung sakumna Yudéa, jeung sakabéh wewengkon sabudeureun Yordan, daratang ka anjeunna, tuluy dibaptis ku anjeunna di Yordan bari ngaku dosa-dosana. Tapi waktu anjeunna ningali loba urang Parisi jeung Saduki datang kana baptisanana, anjeunna ngandika ka maranéhna, “Eh turunan oray berbisa, saha anu geus ngingetan maranéh supaya maruragan tina murka anu bakal datang?” Mateus 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Turunan panungtungan Israél baheula dicap minangka “turunan ula bedegong” ku saurang nabi anu sumping ti padang gurun. Yohanes téh nabi anu ngalaksanakeun kalungguhan minangka utusan Maleakhi anu nyiapkeun jalan pikeun Utusan Perjangjian, anu ogé nyaéta sora di padang gurun sakumaha anu diidéntifikasi ku Yesaya.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Upami urang nganggap “daun” minangka hiji lambang, urang manggihan yén éta ngagambarkeun “pangakuan lahiriah.” Rujukan anu kahiji aya dina carita Adam jeung Hawa, anu nutupan kateuadilan maranéhna ku daun anjir. Saméméhna maranéhna geus ngagem papakéan cahaya, papakéan kabeneran, tapi nalika éta geus leungit, maranéhna sadar yén dirina taranjang, saperti urang Laodikia anu nyangka yén sakabéh nu diperlukeun ku maranéhna téh ngan saukur nyumput di balik “daun pangakuan lahiriah,” sarta sagalana bakal hadé. Dina bagian salajengna tina éta petikan, Yohanes nyarita langsung ngalawan urang Yahudi Laodikia anu percaya yén garis turunan Ibrahim bakal nyalametkeun maranéhna, sabab kasombongan anggapan maranéhna téh ngan saukur daun pangakuan lahiriah anu kosong. Papakéan hiji jalma ngagambarkeun saha dirina.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Tangkal mangrupakeun lambang manusa jeung karajaan, sarta buahna, dahanana, siki, taneuh, cai, akar, jeung écés ogé daunna, sadayana ngawakilan lambang-lambang nubuat anu husus dina dirina séwang-séwangan; nanging unggal éta kayaktian téh silih patali jeung lambang-lambang séjén anu diwakilan dina rupa-rupa runtuyan nubuat anu ngagunakeun lambang-lambang nubuat anu ngawangun hiji “tangkal.” Tangtu waé, perlambangan nubuat anu pangheulana ngeunaan hiji tangkal nyaéta yén éta ngawakilan hiji ujian hirup atawa paéh.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Amanat Yohanes dilambangkeun ku pakean anu dipakéna jeung kadaharan anu didaharna. Kadaharan nubuat, saperti manna dina awal Israél baheula, atawa Roti ti Sawarga dina ahir; kudu didahar. Kadaharan éta ngagambarkeun amanat ujian nubuat anu kudu didahar, sabab éta téh daging Kristus jeung getih-Na. Pakean anu dipaké ku Yohanes jeung kadaharan anu didaharna nangtukeun amanatna jeung utusan anu nyiapkeun jalan pikeun Kristus. Yohanes ngalambangkeun utusan panungtungan anu nyiapkeun jalan pikeun Kristus, nyaéta Utusan Perjangjian anu ujug-ujug sumping ka Bait-Na dina hukum Minggu. Nalika éta kajadian, para parawan bodo, anu ogé mangrupa Laodikea jeung lalang, ngagambarkeun generasi kaopat panungtungan tina jalma-jalma anu ngaku dirina umat perjangjian Ibrahim anu sah, sarua saperti urang Parisi jeung Saduki dina mangsa Yohanes mucunghul ti padang gurun.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yohanes ngagem bulu onta, sabuk kulit anu ngamuat kantétan abah, saperti nu dipibanda ku sato tani babarengan jeung kuk. Anjeunna ngadahar, ku kituna pesenna nya éta ngeunaan walang, hiji lambang utama Islam dina Kitab Suci, sarta anjeunna nyampurkeun pesen Islamna jeung madu.

And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

Jeung kulawarga Israil nyebut ngaran éta Manna; warnana bodas, rupana kawas siki katuncar, sarta rasana kawas roti ipis anu dijieun ku madu. Exodus 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Manna mangrupa lambang Firman Allah, sarta rasana kawas madu, anu ku para nabi diidéntifikasi minangka rasa tina pesen anu dilambangkeun ku maranéhna keur didahar. Yahya mawa pesen Islam sakumaha dilambangkeun ku balang, sarta beubeur tina kulit onta jeung bulu onta. Balang jeung onta duanana mangrupa lambang Islam. Éta pesen Islam téh dicampur jeung pencerahan tina Firman Allah anu dilambangkeun minangka “madu.”

Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

Geus ceuk Yonatan, “Bapa sim kuring parantos ngaguligahkeun nagri; tingal, mugi, kumaha panon sim kuring jadi caang, ku sabab sim kuring parantos ngaraosan saeutik madu ieu.” 1 Samuel 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yahya lain ngan saukur ngawakilan hiji amanat Islam, tapi anjeunna sumping ti padang gurun, sakumaha halna Élias, jeung Yahya henteu ngadahar madu biasa, anjeunna ngadahar madu leuweung, sabab anjeunna, sakumaha ogé Kristus, henteu dididik dina lembaga-lembaga jaman harita anu miboga “madu” amanatna sorangan, anu diwakilan ku ragi urang Parisi jeung urang Saduki. Yahya ngadahar madu ti padang gurun, sabab anjeunna dididik ku Roh Suci di luar lembaga-lembaga agama dina jamanna. Sabuk has dina mangsa éta ngandung hiji mékanisme engsel anu ku jalma dipaké pikeun ngabeungkeutkeun pakean bulu onta maranéhna. Engsel éta ngawakilan Yahya, anu jadi titik pangbalikan ti nu kadunyaan ka Bait Suci sawarga.

“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

“Nabi Yahya teh nya éta pameungkeut anu nyambungkeun dua tata laksana. Minangka wawakil Allah, anjeunna nangtung pikeun némbongkeun hubungan antara hukum jeung para nabi jeung tata laksana Kristen. Anjeunna téh cahaya anu leuwih leutik, anu kudu dituturkeun ku Cahaya anu leuwih agung. Pikiran Yahya dipaparin pencerahan ku Roh Suci, supaya anjeunna tiasa mancarkeun cahaya ka umatna; tapi teu aya cahaya séjén anu kungsi ngagenclang atawa anu bakal ngagenclang sakitu écésna ka manusa anu geus murag salian ti cahaya anu medal tina pangajaran jeung tuladan Isa Al Masih. Al Masih jeung padamelan-Na saméméhna ngan kahartos samar-samar sakumaha dilambangkeun dina kurban-kurban bayangan. Malah Yahya sorangan ogé can sapinuhna ngartos kahirupan nu bakal datang, anu langgeng, ngalangkungan Jurusalamet.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Pakean engsel Yohanes dipidangkeun pas pisan dina waktu baptisan Kristus, anu jadi titik balik, dilambangkeun ku tempat Yohanes ngabaptis. Tempat éta dingaranan Bethabara hartina “pameuntasan ku parahu,” sarta éta pisan tempat Israil baheula asup ka Tanah Jangji sanggeus maranéhna kaluar ti padang gurun, sakumaha anu geus dipigawé ku Yohanes.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Tangtu, gerakan saratus opat puluh opat rebu téh nya éta golongan anu dilambangkeun ku Yohanes, nanging urang ngan ukur nunjukkeun yén nalika Yesus dibaptis, éta turunan anu ku Anjeunna jeung Yohanes disebut “turunan oray berbisa.” Yesus sumping pikeun ngamulyakeun hukum Sapuluh Parentah Allah, sarta Anjeunna nu ngailhamkeun unggal kecap dina Alkitab, ku sabab éta nalika Anjeunna nyebut turunan panungtungan Israil baheula minangka turunan oray berbisa, Anjeunna terang pisan yén parentah anu kadua nétélakeun panghukuman anu keur dilaksanakeun dina turunan katilu jeung kaopat.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Turunan katilu jeung kaopat ngagambarkeun hiji pangadilan anu maju laun-laun sarta puncakna aya dina turunan kaopat, nyaéta turunan oray berbisa. Baptisan Kristus ngalambangkeun 9/11. Turunan Laodikea Advent Poé Katujuh geus aya dina turunan panungtungna ti saprak waktu éta. Pesen Yohanes ka urang Parisi jeung Saduki téh nya éta pesen Laodikea.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

Nanging nalika anjeunna ningali loba urang Parisi jeung Sadusi datang ka baptisan-Na, Anjeunna ngandika ka maranéhna,

O generation of vipers, who hath warned you to flee from the wrath to come?

Eh turunan oray berbisa, saha anu geus mere panggeuing ka maraneh supaya kabur tina murka anu baris datang?

Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

Ku sabab kitu, hasilkeunlah buah-buah anu pantes pikeun tobat; jeung ulah nyangka nyebut dina jero hate aranjeun sorangan, Urang boga Ibrahim jadi bapa urang:

for I say unto you, that God is able of these stones to raise up children unto Abraham.

sabab Kami nyarios ka maraneh, yén Allah mampuh ngahirupkeun ti batu-batu ieu barudak pikeun Ibrahim.

And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Ayeuna ogé kampak geus diteundeun kana akar tatangkalan; ku sabab eta unggal tangkal anu henteu ngahasilkeun buah anu hade bakal ditegor, tuluy dialungkeun kana seuneu. Kami saenyana ngabaptis aranjeun ku cai pikeun tobat; nanging Anjeunna anu sumping sanggeus kami langkung kawasa tibatan kami, nepi ka mawa kasut-Na ogé kami henteu pantes; Anjeunna bakal ngabaptis aranjeun ku Roh Suci, jeung ku seuneu. Garu-Na aya dina panangan-Na, sarta Anjeunna bakal ngabersihan lanté pangirik-Na nepi ka tuntas, lajeng ngumpulkeun gandum-Na kana leuit; nanging sekamna bakal diduruk ku seuneu anu moal pareum.

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

Tuluy sumpinglah Yesus ti Galilea ka Yordan ka Yohanes, pikeun dibaptis ku anjeunna. Mateus 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Yesus sumping ti Galilea, anu ngalambangkeun hiji titik balik anu saluyu jeung engsel-beubeur Yohanes, sarta harti Bethabara. Karya Yohanes pikeun nyiapkeun jalan harita geus robah jadi karya Kristus pikeun ngukuhkeun perjangjian. Tilu puluh taun mangsa persiapan geus lekasan, sarta dimimitian tilu satengah taun saméméh jeung sanggeus salib.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Pesen Yohanes teh hiji panggeuing ngeunaan murka nu bakal datang dina karuksakan Yerusalem, hiji karuksakan anu ogé ngalambangkeun ahir dunya jeung tujuh bala pamungkas. Pesen panggeuing éta ditempatkeun dina kontéks Islam, sarta ditepikeun ku saurang lalaki anu lain baé nyumponan utusan Maleakhi anu nyiapkeun jalan, jeung sora Yesaya di padang gurun, tapi ogé pesen Elia, sabab pakéan Yohanes sajajar jeung pakéan Elia, sakumaha pesen Yohanes ogé sajajar jeung pesen Elia.

And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

Jeung anjeunna ngandika ka maranéhna, “Jalma kumaha anjeunna teh anu datang mapag ka maraneh, sarta nyarita ieu kecap-kecap ka maraneh?” Maranéhna ngawaler ka anjeunna, “Anjeunna teh jalma anu buluan, sarta pingpingna dikencangan ku beubeur tina kulit.” Anjeunna ngandika, “Eta teh Elia, urang Tisbe.” 2 Raja-raja 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Upami maranéhna nanya ngeunaan Yohanes, lain ngeunaan Elia, “jalma kumaha anjeunna éta?” maranéhna bakal dijawab, “jalma anu buukna loba, sarta beubeur kulit ngagelér dina cangkéngna.” Sakabéh palayanan Yohanes salila genep bulan digambarkeun dina éta petikan, tempat generasi panungtung jeung kaopat sacara husus diidéntifikasi sarta ditegeskeun. Amanat Laodikea ka maranéhna langsung nyerang pangakuan yén maranéhna téh umat pasatujuan Allah, éta ngingetkeun maranéhna ngeunaan murka anu bakal datang saperti digambarkeun ku kampak anu neunggeul akar tangkal-tangkal. Eta amanat ngawengku yén Kristus bakal ngarengsekeun prosés pangajian anu dimimitian ku Yohanes. Engké dina Mateus, Yesus ogé nyebut urang Yahudi “hiji generasi oray berbisa,” sarta Anjeunna neraskeun éta pamikiran tina téma Yohanes ngeunaan tangkal anu ditegor, tuluy ngajelaskeun alesanana.

Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

Boh jadikeun tangkalna hade, sarta buahna hade; atawa jadikeun tangkalna goréng, sarta buahna goréng: sabab tangkal teh dipikawanoh tina buahna. Heh turunan oray welang, kumaha maraneh anu jahat bisa ngucapkeun hal-hal anu hade? sabab tina lobana eusi hate sungut teh nyarita. Jalma anu hade tina banda hade anu aya dina hate ngaluarkeun hal-hal anu hade; ari jalma anu jahat tina banda jahat ngaluarkeun hal-hal anu jahat. Tapi Kami nyarita ka maraneh, yen unggal kecap sia anu diucapkeun ku jelema-jelema, maranehna baris méré tanggung jawab ngeunaan eta dina poe pangadilan. Sabab ku omongan maneh maneh baris dibenerkeun, jeung ku omongan maneh maneh baris dihukum. Mateus 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Poé pangadilan, nurutkeun parentah kadua, aya dina turunan kaopat. Pangadilan téh dumasar kana pesen anu urang ucapkeun, sarta pesen éta medal tina hate urang. Pesen anu urang ucapkeun itulah anu nandaan naha urang kaasup kana “turunan anu kapilih” milik Petrus atawa kana “turunan oray bedul.” Duanana golongan éta kanyataanana dipintonkeun dina ahir hiji prosés pangujian nalika Kristus, salaku jalma anu nyapuan rereged, ngabersihan lanté-Na. Saperti halna minyak dina misil sapuluh parawan, pesen éta dilambangkeun boh ku hate anu jahat boh ku hate anu hade. Rujukan Kristus nambahan yén turunan oray bedul ieu, anu mangrupa turunan kaopat jeung panungtung, néangan hiji tanda, jeung hiji-hijina tanda anu bakal dipaparin ka maranéhna nyaéta tanda Yunus.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

Tuluy sababaraha ahli Toret jeung urang Parisi ngawaler, pokna, “Guru, kami hayang ningali hiji tanda ti Gusti.” Tapi Anjeunna ngawaler sarta ngandika ka maranéhna, “Hiji angkatan anu jahat jeung murtad néangan tanda; tapi moal aya tanda anu dibikeun ka éta, iwal ti tanda nabi Yunus: Sabab sakumaha Yunus aya tilu poé tilu peuting dina beuteung lauk paus; kitu deui Putra Manusa bakal aya tilu poé tilu peuting dina jero bumi. Jalma-jalma Ninewe bakal nangtung dina pangadilan babarengan jeung angkatan ieu, sarta bakal ngahukumna: sabab maranéhna tobat ku pangwawaran Yunus; jeung, behold, anu leuwih agung ti Yunus aya di dieu. Ratu ti kidul bakal gugah dina pangadilan babarengan jeung angkatan ieu, sarta bakal ngahukumna: sabab manéhna datang ti tungtung-tungtung bumi pikeun ngadéngé hikmat Suleman; jeung, behold, anu leuwih agung ti Suleman aya di dieu.” Mateus 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Al Masih nyebut urang Yahudi minangka hiji turunan oray bahya, sarta Anjeunna ngagunakeun gambaran-gambaran ngeunaan pangadilan, saperti amanat Yunus jeung amanat hikmat Suléman. Yesus keur ngaidentipikasi, dumasar kana kontéks jeung ku dua saksi, yén turunan oray bahya téh nya éta turunan kaopat, sabab dina turunan kaopat pangadilan dilaksanakeun.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Saratus opat puluh opat rébu téh mangrupakeun panji, atawa tanda ahir jaman, sakumaha ogé hukum Allah jeung poé Sabat. Tanda Yunus téh tanda kabangkitan, anu pikeun urang Yahudi dina jaman Kristus nyaéta baptisan-Na, nalika Roh Suci turun, digambarkeun minangka japati. Yunus hartina “japati.” Yunus, Yohanes sang Pangwahyu, Daniel, Yusuf, jeung Lasarus ngagambarkeun saratus opat puluh opat rébu, anu dihirupkeun deui sanggeus paéh di jalan salila tilu satengah poé. Dina waktu éta maranéhna kudu ngalih ti Laodikea ka Filadelfia, ku kituna jadi nu kadalapan anu asalna tina nu tujuh. Yunus ngagambarkeun baptisan, sabab anjeunna dialungkeun kana cai sarta sacara simbolis maot nalika didahar ku lauk paus. Sanggeus éta anjeunna dihirupkeun deui, sakumaha Yohanes ogé, nalika anjeunna dikaluarkeun tina minyak ngagolak, jeung sakumaha Daniel nalika anjeunna dikaluarkeun tina guha singa, jeung sakumaha Yusuf nalika anjeunna dikaluarkeun tina liang, kitu deui Lasarus, mujijat panyegelan dina mangsa Kristus. Urang Yahudi teu bisa ningali tanda Yunus, sakumaha dilambangkeun ku kabangkitan Kristus, kalawan leuwih écés tibatan Adventisme ningali tanda 9/11, anu mangrupakeun tanda Yunus.

We will continue these subjects in the next article.

Urang baris nuluykeun ieu perkara-perkara dina tulisan salajengna.

“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

“Beungbeurat panginget anu ayeuna kudu ditepikeun ka umat Allah, boh anu caket boh anu jauh, nya eta amanat malaikat katilu. Jeung jalma-jalma anu keur narékahan ngartos amanat ieu moal dipingpin ku Gusti pikeun nerapkeun Firman ku cara anu ngarusak pondasi jeung nyabut tihang-tihang iman anu geus ngajadikeun umat Advent Poé Katujuh sakumaha maranehna ayeuna. Kabeneran-kabeneran anu geus kabuka nurutkeun runtuyanana, nalika urang maju sapanjang garis nubuat anu dipedalkeun dina Firman Allah, nya eta kabeneran, kabeneran anu suci, langgeng, nya eta kabeneran kiwari. Maranehna anu dina sajarah pangalaman urang baheula geus ngaliwatan éta lalampahan saléngkah-saléngkah, bari ningali ranté kabeneran dina nubuat-nubuat, geus dipersiapkeun pikeun narima jeung taat kana unggal sinar cahaya. Maranehna neneda, puasa, nalungtik, ngagali bebeneran lir harta karun anu disumputkeun, sarta Roh Suci, urang terang, keur ngajar jeung nungtun urang. Loba tiori ditepikeun, anu ngandung semu kabeneran, tapi kitu kacampurna ku Kitab Suci anu disalahtafsirkeun jeung disalapakeunna, nepi ka nuntun kana kasalahan-kasalahan anu picilakaeun. Kacida hadéna urang terang kumaha unggal pokok kabeneran diteguhkeun, jeung kumaha meterai dipasang kana éta ku Roh Suci Allah. Jeung sapanjang waktos éta kadéngé sora-sora, ‘Di dieu aya kabeneran,’ ‘Kami boga kabeneran; tuturkeun ka kami.’ Tapi panginget datang, ‘Ulah maraneh nuturkeun maranehna. Kami henteu ngutus maranehna, tapi maranehna lumpat.’ (Tingali Yermia 23:21.)”

“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

“Pamingpinan-pamingpinan Gusti teh écés, sarta kacida endahna wahyu-wahyu-Na ngeunaan naon anu jadi kayaktian. Titik demi titik diteguhkeun ku Gusti Allah sawarga. Anu harita teh kayaktian, ayeuna gé kayaktian. Tapi sora-sora teu eureun kadéngé—‘Ieu kayaktian. Kami boga caang anyar.’ Tapi ieu caang-caang anyar dina gurat-gurat nubuat katémbong dina salah ngalarapkeun Firman jeung ngaleupaskeun umat Allah kabawa kumalayang tanpa jangkar anu nahan maranéhna. Lamun nu diajar Firman daék narima kayaktian-kayaktian anu geus dipedalkeun ku Allah dina pamingpinan ka umat-Na, sarta ngajadikeun kayaktian-kayaktian ieu milikna, nyerna éta, jeung mawa éta kana kahirupan praktisna, maranéhna bakal jadi saluran-saluran hirup tina caang. Tapi jalma-jalma anu geus masrahkeun dirina pikeun ngulik tiori-tiori anyar, boga campuran kayaktian jeung kasalahan anu dihijikeun, sarta sanggeus narékahan ngajadikeun hal-hal ieu pinunjul, geus ngabuktikeun yén maranéhna henteu nyaangan suluhna tina altar ilahi, sarta éta geus pareum dina poék.” Selected Messages, buku 2, 103, 104.