The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Téma dina ayat sabelas jeung dua belas nya éta naékna jeung ragragna raja kidul, kitu deui naékna jeung ragragna pamungkas Amérika Sarikat anu dilambangkeun dina présidén pamungkas dina ayat dua, sakumaha ogé wawakil bumiwi pamungkas tina kakawasaan naga; naékna jeung ragragna pamungkas Perserikatan Bangsa-Bangsa anu dilambangkeun dina ayat tilu jeung opat. Ayat lima nepi ka salapan ngalambangkeun sajarah kakawasaan kapausan ti taun 538 nepi ka 1798. Taun 538 nandaan dipaparin kakawasaanana kakawasaan kapausan, taun 1798 nandaan tatu paéh tina kapausan, ku kituna ayat lima nepi ka salapan ngalambangkeun naékna jeung ragragna pamungkas sato galak. Ayat sapuluh nandaan taun 1989 salaku ragragna raja kidul sakumaha anu dilambangkeun dina urut Uni Soviét.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Unggal bangsa anu geus nincak panggung kagiatan geus diidinan nempatan tempatna di bumi, sangkan katempo naha éta bangsa bakal ngalaksanakeun maksud ‘Si Nu Jaga jeung Nu Maha Suci.’ Nubuat geus nyusud naék jeung ragragna kakaisaran-kakaisaran agung dunya—Babul, Mado-Pérsia, Yunani, jeung Roma. Ka unggal kakaisaran ieu, kitu deui ka bangsa-bangsa nu kawasana leuwih leutik, sajarah ngulang deui dirina. Masing-masing miboga mangsa pangujianana, masing-masing gagal, kamulyaanana luntur, kakawasaanana sirna, sarta tempatna dicangking ku nu séjén....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Tina naék jeung ragragna bangsa-bangsa sakumaha geus dijelaskeun écés dina kaca-kaca Kitab Suci, maranéhna kudu diajar kumaha taya hargana kamulyaan lahiriah jeung kadunyaan wungkul. Babul, kalayan sakabéh kakawasaanana jeung kaagunganana, anu tandinganana can kungsi deui katempo ku dunya urang ti harita,—kakawasaan jeung kaagungan anu ku rahayat dina mangsa éta katingali kacida pageuhna jeung langgengna,—kumaha sampurnana éta geus musna! Saperti ‘kembang jukut’ éta geus binasa. Kitu deui binasana sagala hal anu teu boga Allah jadi pondasina. Ngan anu nyampak ngahiji jeung tujuan-Na sarta ngébréhkeun sipat-Na wungkul anu tiasa langgeng. Asas-asas-Na téh hiji-hijina hal anu pageuh anu dipikawanoh ku dunya urang.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Ayat ka sawelas jeung dua belas ngaidentipikasi naékna pamungkas jeung ragragna pamungkas raja ti kidul, anu dilambangkeun ku Rusia. Ayat ka tilu belas nepi ka lima belas ngaidentipikasi naékna pamungkas jeung ragragna pamungkas Amérika Sarikat. Sakabéh carita nubuat dina pasal sawelas diwangun dumasar kana struktur naékna jeung ragragna karajaan-karajaan. Nu nalungtik nubuat kudu mertimbangkeun kanyataan ieu lamun manéhna hayang boga kamungkinan saeutik ogé pikeun ngabagi kalawan bener pesen nubuat dina pasal sawelas.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Pandangan dasar tina Daniel pasal sawelas nyaéta yén éta diwangun ku gambaran-gambaran anu terus diulang ngeunaan naékna jeung ragragna karajaan-karajaan. Nalika Sister White nyatakeun, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” anjeunna keur ngaidentipikasi “Grecia” minangka naga, “Rome” minangka sato galak, jeung “Medo-Persia” minangka nabi palsu. Anjeunna keur ngaidentipikasi naékna jeung ragragna pamungkas tina karajaan dunya anu pamungkas, anu diwangun ku naga, sato galak, jeung nabi palsu, anu mimiti naékna dina hukum Minggu sarta ngantarkeun dunya ka Armageddon dina minuhan Wahyu 16:12–21. Anjeunna keur ngarahkeun umat Allah kana “naékna jeung ragragna bangsa-bangsa sakumaha dijelaskeun kalayan écés dina kaca-kaca Kitab Suci” minangka sudut pandang anu kudu dipaké sangkan “diajar kumaha euweuh hargana kamulyaan lahiriah jeung kamulyaan dunya wungkul.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Alesan urang perlu “diajar kumaha euweuh hargana kamulyaan lahiriah jeung dunyawi wungkul,” nya éta supaya leuwih ngartos yén sagala hal bakal musna “anu henteu ngabogaan Allah jadi dadasarna.” Ku sabab éta, ieu mangrupa perkara hirup atawa paéh: naha Allah jadi dasar maranéh atawa henteu. Ti dinya, dina pamekaran éta pikiran, Sister White tuluy netelakeun naon hartina miboga Allah jadi dadasar maranéh nalika anjeunna nyatakeun, “Only that which is bound up with His purpose and expresses His character can endure.” Anjeunna kakara ngajelaskeun yén sagala hal anu henteu nangtung dina dasar Allah bakal musna, sarta yén aya dua kualifikasi ngeunaan naon anu diwangun dina éta dasar, nyaéta naha hiji hal “bound up with His purposes,” jeung naha éta “expresses His character.” Watek-Na nyaéta dadasar-Na.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Saterusna dina kalimah panutup éta paragraf anjeunna nyatakeun yén “Prinsip-prinsip-Na téh hiji-hijina hal anu tetep pageuh anu dipikawanoh ku dunya urang.” Watek Allah nyaéta prinsip-prinsip-Na, sarta prinsip-prinsip-Na ngébréhkeun watek-Na. Ieu téh hiji perkara hirup-atawa-paéh ngeunaan kumaha umat manusa nyanghareupan Allah salaku dasar tina sagala hal. Kami nyatakeun yén struktur dasar Daniel pasal sabelas diwangun dina narasi ngeunaan naék jeung ragragna karajaan-karajaan. Aya hiji petikan di mana ilham ngabéjaan ka urang ngeunaan hiji rupa ulikan anu bener.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Aya ulikan sajarah anu teu pantes dipikasalahkeun. Sajarah suci mangrupa salah sahiji pangajaran di sakola-sakola para nabi. Dina catetan ngeunaan lampah-Na ka bangsa-bangsa, katapak tapak suku Yéhuwa. Ku kituna ayeuna ogé urang kudu mertimbangkeun lampah-lampah Allah ka bangsa-bangsa di bumi. Dina sajarah urang kudu ningali kacumponan nubuat, nalungtik padamelan Pamingpinan Ilahi dina gerakan-gerakan reformasi anu agung, sarta ngartos kamajuan kajadian-kajadian dina ngarakit bangsa-bangsa pikeun konflik pamungkas dina pasulayan agung.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Hiji ulikan sajarah anu disucikeun dipikawanoh minangka ulikan ngeunaan cara Allah ngurus bangsa-bangsa di bumi sarta ogé dina pamingpinan providensial Allah kana gerakan-gerakan reformasi-Na; ku kituna, sajarah anu disucikeun ngawengku hiji garis ulikan lahiriah jeung batiniah. Tujuan ngagunakeun sajarah pikeun negeskeun Firman nubuat Allah nyaéta supaya ngagunakeun sajarah nubuat éta pikeun “ngartos kamajuan kajadian-kajadian dina ngarakitkeun bangsa-bangsa pikeun konflik pamungkas dina kontrovérsi agung.” Paragraf saméméhna ti Sister White dicokot tina hiji panjelasan anu kacida terangna ngeunaan kabutuhan ngawangun hiji modél nubuat tina sajarah suci anu dumasar kana struktur dasar anu dilambangkeun dina “naékna jeung ragragna” karajaan-karajaan.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Salaku hiji pangsiapan pikeun pagawean Kristen, loba jalma nganggap yén penting pisan pikeun meunangkeun pangaweruh anu lega ngeunaan tulisan-tulisan sajarah jeung teologi. Maranéhna nyangka yén pangaweruh ieu bakal janten pitulung pikeun maranéhna dina ngajar Injil. Tapi ulikan maranéhna anu dipigawé kalawan susah payah kana pamadegan-pamadegan manusa condong ngalemahkeun palayanan maranéhna, tibatan nguatkeunana. Nalika kuring ningali perpustakaan-perpustakaan pinuh ku jilid-jilid kandel ngeunaan élmu sajarah jeung teologi, kuring mikir, Naha kudu ngaluarkeun duit pikeun anu lain roti? Pasal kagenep Injil Yohanes nyaritakeun ka urang leuwih loba tibatan anu bisa kapanggih dina karya-karya saperti kitu. Kristus ngadawuh: ‘Kami teh Roti Hirup; saha anu datang ka Kami moal kungsi lapar; jeung saha anu percaya ka Kami moal kungsi haus.’ ‘Kami teh Roti Hirup anu turun ti sawarga; lamun aya jalma ngadahar Roti ieu, manehna bakal hirup salalanggengna.’ ‘Saha anu percaya ka Kami boga hirup langgeng.’ ‘Kecap-kecap anu ku Kami diucapkeun ka maraneh, eta teh roh, jeung eta teh hirup.’ Yohanes 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Aya hiji ulikan sajarah anu teu pantes dikutuk. Sajarah suci téh mangrupa salah sahiji palajaran di sakola-sakola para nabi. Dina catetan ngeunaan pamuatan-Na ka bangsa-bangsa, tapak suku Yéhuwa dilacak. Kitu deui ayeuna urang kudu nengetan pamuatan Allah ka bangsa-bangsa di bumi. Urang kudu ningali dina sajarah kacumponan nubuat, nalungtik jalan gawéna Pangapingan Ilahi dina gerakan-gerakan réformasi anu agung, sarta ngartos kamajuan kajadian dina ngumpulkeun bangsa-bangsa pikeun papacangan panungtungan dina pasaliaan agung éta.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
Panalungtikan saperti kitu bakal méré pamadegan anu lega tur jembar ngeunaan kahirupan. Ieu bakal nulungan urang pikeun ngartos sabagian ngeunaan hubungan-hubunganana jeung silih gumantungna, kumaha éndahna urang kabeungkeut babarengan dina duduluran agung masarakat jeung bangsa-bangsa, sarta nepi ka sabaraha gedéna panindesan jeung pangruksakan martabat hiji anggota ngandung harti karugian pikeun sakabéhna.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Tapi sajarah, sakumaha ilaharna dipaluruh, museur kana kahontalan manusa, kana kameunanganna dina peperangan, kana hasilna dina ngahontal kakawasaan jeung kaagungan. Kalungguhan Allah dina perkara-perkara manusa teu katénjo. Saeutik pisan anu nalungtik kumaha maksud-Na diwujudkeun dina naék jeung ragragna bangsa-bangsa.
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Jeung, dina ukuran anu gedé, tétéla yén teologi, sakumaha dipaluruh jeung diajarkeun, lain ngan ukur catetan spekulasi manusa, anu ngan ukur ngabdi pikeun ‘ngapoékeun piwuruk ku kecap-kecap anu taya pangaweruh.’ Kacida mindengna yén pameunteu dina ngumpulkeun ieu sakitu lobana buku téh lain utamana ku kahayang pikeun meunangkeun kadaharan pikeun pikiran jeung jiwa, tapi leuwih ku ambisi pikeun wawuh jeung para filsuf sarta para teolog, ku kahayang pikeun nampilkeun agama Kristen ka jalma-jalma dina istilah-istilah jeung dalil-dalil anu kasinau.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
Henteu sakabéh buku anu ditulis tiasa ngaladénan tujuan hirup anu suci. “Diajar ti Kami,” saur Sang Guru Agung, “pikulan kuk Kami,” “diajar katineungan jeung karendahan hate Kami.” Kasombongan intelektual aranjeun moal ngabantu aranjeun dina ngayakeun komunikasi jeung jiwa-jiwa anu keur binasa ku sabab kakurangan roti kahirupan. Dina nalungtik buku-buku ieu, aranjeun ngidinan éta buku-buku nyokot tempat palajaran praktis anu saéstuna kedah keur dipaluruh ti Kristus. Ku hasil tina pangajian ieu jalma-jalma henteu dipaparin dahareun. Saeutik pisan tina panalungtikan anu kacida ngabeubeuratkeun pikiran téh méré naon anu bakal nulungan hiji jalma supaya jadi pagawé anu hasil pikeun jiwa-jiwa.
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
“Jurusalamet sumping ‘pikeun ngawawarkeun Injil ka nu miskin.’ Lukas 4:18. Dina pangajaran-Na Anjeunna ngagunakeun kecap-kecap anu pangsaderhana jeung lambang-lambang anu pangjelasna. Jeung aya kieu kacarios, ‘jalma rea ngadangu ka Anjeunna kalawan bungah.’ Markus 12:37. Maranéhanana anu keur narékahan ngalaksanakeun pagawean-Na pikeun mangsa ayeuna perelu pangaweruh anu leuwih jero ngeunaan palajaran-palajaran anu geus dipasihkeun ku Anjeunna.”
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Kecap-kecap Allah anu hirup téh pangluhurna tina sagala atikan. Jalma-jalma anu ngaladénan ka rahayat kudu ngadahar Roti Kahirupan. Ieu bakal méré maranéhna kakuatan rohani; tuluy maranéhna bakal kasadia pikeun ngaladénan ka sagala golongan jalma.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Suster White salajengna netelakeun yén ngakuan karya nyata kakawasaan Allah dina ngadegkeun raja-raja jeung ngagulingkeun raja-raja dumasar kana pilihan-pilihan éta raja téh nya éta filsafat sajati dina ulikan sajarah.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Dina sajarah bangsa-bangsa, nu nalungtik Firman Allah tiasa nenjo kacumponan sacara harfiah tina nubuat ilahi. Babul, anu tungtungna remuk jeung ruksak, sirna lantaran dina mangsa kamakmuran pamaréntah-pamaréntahna nganggap dirina mandiri ti Allah, sarta nyandarkeun kamulyaan karajaanana kana kahontalan manusa. Kakaisaran Mado-Pérsia katarajang ku murka Sawarga sabab di dinya hukum Allah geus dipapay-papay. Sieun ka PANGERAN teu manggihan tempat dina hate kalolobaan gedé rahayat. Kajatnikaan, panghujatan, jeung karuksakan akhlak marajalela. Karajaan-karajaan anu nuturkeunana malah leuwih hina jeung leuwih ruksak; sarta ieu kabeh beuki lungsur, tuluy beuki lungsur deui, dina tangga ajén moral.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Kakawasaan anu dipaké ku unggal pamingpin di bumi téh dipaparinkeun ku Sawarga; sarta kana kumaha anjeunna ngagunakeun kakawasaan anu geus dipaparinkeun kitu, kasuksésanana gumantung. Ka unggal-unggalna, aya dawuhan ti Nu Ngawas ilahi, ‘Kami ngagelangan maneh, sanajan maneh teu wanoh ka Kami.’ Yesaya 45:5. Jeung ka unggal-unggalna, kecap-kecap anu baheula diucapkeun ka Nebukadnesar téh jadi palajaran hirup: ‘Pegatkeun dosa-dosam ku kabeneran, jeung kajahatan-kajahatanm ku mintonkeun welas asih ka nu miskin; muga-muga ku kitu katengtreman maneh jadi leuwih lila.’ Daniel 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
Pikeun ngartos ieu sagala,—ngartos yén “kabeneran ngangkat luhur hiji bangsa;” yén “tahta diteguhkeun ku kabeneran,” sarta “ditopang ku welas asih;” ngakuan kumaha jalanana prinsip-prinsip ieu dina panyataan kakawasaan Anjeunna anu “ngaleungitkeun raja-raja, sarta ngangkat raja-raja,”—ieu teh hartina ngartos filsafat sajarah. Siloka 14:34; 16:12; 20:28; Daniel 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Dina firman Allah hungkul ieu ditepikeun kalawan écés. Di dieu ditémbongkeun yén kakuatan bangsa-bangsa, sakumaha ogé kakuatan jalma-jalma masing-masing, lain kapanggih dina kasempetan atawa sarana nu katingalina ngajadikeun maranéhna teu kaéléhkeun; lain kapanggih dina kabesaran anu dipuar-puar ku maranéhna. Eta diukur ku kasatiaan nu ku maranéhna dipintonkeun dina ngalaksanakeun maksud Allah.” Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Jejer dina ayat sabelas jeung dua belas téh nya éta gugah jeung ragragna raja ti kidul, tapi anu leuwih penting, ayat-ayat éta nandaan dipasetélna saratus opat puluh opat rébu, sarta tés kadua tina tilu tés anu dimimitian dina waktu ahir taun 1989 sakumaha digambarkeun dina ayat sapuluh.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Panyegelan éta dilambangkeun ku Daniel di guha singa, ku tilu jalma utama di tungku seuneu, ku Daniel jeung tilu jalma utama anu neneda sangkan ngartos impian Nebukadnesar ngeunaan patung sato galak dina pasal dua, ku Daniel anu neneda doa Imamat dua puluh genep dina pasal salapan, ku jalma-jalma wijaksana anu ngartos kana nambahanana pangaweruh, ku Yosua anu dosa-na dipiceun dina Zakaria pasal tilu, ku Zerubabel dina pasal opat, ku Yusuf anu jadi pangawasa kadua di Mesir, ku para murid di rohangan luhur salila sapuluh poé saméméh Pentakosta, ku kaum Millerite dina pasamoan kémah di Exeter, ku Lasarus anu mingpin iring-iringan dina Asupna Kameunangan, jeung ku saratus opat puluh opat rébu dina Wahyu pasal tujuh.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Ayat kasabelas sumping dina taun 2014 dina awal perang Ukraina, sarta dina Juli 2023 dimimitian ujian visual, nalika umat Allah “dipaputih” mimiti lumangsung. Garis kalima dina pasal kasabelas nyaéta ayat tilu welas nepi ka lima welas.
Fifth Line Overview
Ihtisar Galur Kalima
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Sabab raja ti kalér baris datang deui, sarta baris ngumpulkeun balaréa anu leuwih loba ti nu ti heula, jeung mémang baris datang sanggeus sababaraha taun jeung hiji pasukan anu gedé sarta kalawan kabeungharan anu loba. Jeung dina mangsa éta, loba anu baris nangtung ngalawan raja ti kidul; kitu deui para garong ti bangsamu baris ngangkat diri pikeun netepkeun éta tetenjoan; tapi maranéhna baris rubuh. Ku kituna raja ti kalér baris datang, ngadegkeun tanggul pengepungan, sarta ngarebut kota-kota anu pangkuatna dipager; jeung pasukan ti kidul moal sanggup nahan, kitu deui rahayat pilihanana, jeung moal aya kakuatan pikeun nahan. Daniel 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Ayat-ayat ieu kacumponan dina taun 200 SM, sarta éta nandaan Perang Panium, anu ngawengku raja-raja anu silih lawan jeung pakumpulan maranéhna; sarta ayat-ayat éta ogé mangrupa titik dina sajarah nalika Roma kapir pikeun kahiji kalina nandeskeun dirina kana sajarah Daniel sabelas. Ayat-ayat éta ngawengku naékna jeung ragragna anu pamungkas tina karajaan kagenep dina nubuat Alkitab, tapi ogé sajarah biblis ngeunaan Kristus ngadatangan Kaisarea Filipi, tempat Petrus netepkeun panyegelan saratus opat puluh opat rébu. Ieu sajarah ngalambangkeun panyegelan saratus opat puluh opat rébu ku datangna tés katilu tina tilu tés dina pasal dua welas, anu ngawengku jadi “dimurnikeun, diputihkeun, jeung diuji.”
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Ieu tilu ayat ngantarkeun ka ayat ka genep welas, di mana hukum Minggu di Amérika Sarikat dilambangkeun. Nalika rapat kemah Exeter réngsé dina 17 Agustus 1844, para parawan anu wijaksana mawa pesen Panjerit Tengah Peuting sapanjang basisir wétan Amérika Sarikat dina genep puluh genep poé. Aya hiji mangsa nalika sakumna parawan hudang sarta hiji golongan teu boga minyak, jeung sagala hal anu dicirian ku éta. Nalika ngaran Simon Barjona dirobah jadi Petrus, disitulah dipapancangan panyegelan saratus opat puluh opat rébu. Ti titik éta saterusna Yesus mimiti ngajar murid-murid ngeunaan kajadian-kajadian anu patali jeung salib.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Salib téh lambang nutupna mangsa kasempetan, sarta William Miller, anu geus dilambangkeun ku Yohanes Pembaptis, anu dina gilirannana geus dilambangkeun ku Élia, dihudangkeun pikeun nampilkeun “kajadian-kajadian anu patali jeung nutupna mangsa kasempetan,” sakumaha anu dipigawé ku Yohanes Pembaptis jeung Élia duanana. Yohanes ngedalkeunana kieu.
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 nalika anjeunna ningali seueur urang Parisi jeung urang Saduki datang ka baptisanana, anjeunna ngadawuh ka maranéhna, “Heh turunan oray berbisa, saha anu geus ngingetan maranéh supaya ngungsi tina murka anu bakal datang?” Mateus 3:7.
Elijah said it this way.
Élia ngucapkeunana kieu.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Jeung Ahab nyieun hiji tatangkalan suci; sarta Ahab ngalakonan leuwih loba deui pikeun ngagedurkeun amarah PANGERAN, Allah Israil, ti batan sakabeh raja Israil anu saméméhna. Dina mangsana, Hiel urang Bétel ngadegkeun deui Yérikho; anjeunna nunda dasar kota éta ku kurban Abiram, anak cikalna, sarta masangkeun panto-pantona ku kurban Segub, anak bungsuna, luyu jeung pangandika PANGERAN anu parantos diucapkeun ku Yosua bin Nun. Jeung Élia urang Tisbi, ti antara pangeusi Giléad, ngandika ka Ahab, “Demi PANGERAN, Allah Israil, anu hirup, anu payuneun-Na abdi nangtung, moal aya ibun atawa hujan dina taun-taun ieu, iwal nurutkeun kana pangandika abdi.” 1 Raja-raja 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Ngomongkeun pagawéan William Miller minangka saurang reformator modéren, Sister White nyatakeun:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Perlu pisan yén manusa dibudangkeun kana bahaya maranéhna; yén maranéhna digugah supaya nyiapkeun diri pikeun kajadian-kajadian anu khidmat anu pakait jeung panutupan mangsa kasempetan rahmat.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Genep ayat panungtung tina Daniel sabelas ngagambarkeun “kajadian-kajadian anu patali jeung panutupan mangsa kasempetan.” Kajadian-kajadian éta dibuka segelna dina waktu ahir, dina taun 1989, sarta diungkabkeun kalayan écés.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Saméméh panyaliban-Na, Jurusalamet ngajelaskeun ka murid-murid-Na yén Anjeunna bakal dipaéhan sarta bakal gugah deui ti jero kubur, jeung para malaikat hadir pikeun nandeskeun pangandika-Na kana pikiran jeung hate maranéhna. Tapi murid-murid téh keur ngarep-ngarep kana pangbébasan duniawi tina kuk Romawi, sarta maranéhna teu sanggup narima pamikiran yén Anjeunna, anu jadi puseur sagala harepan maranéhna, kudu nandangan pati anu hina. Kecap-kecap anu sakuduna ku maranéhna diinget, dipiceun tina pikiran maranéhna; sarta nalika mangsa pangperangan datang, éta manggihan maranéhna tacan siap. Pupusna Yesus ngancurkeun harepan maranéhna sapinuhna, saolah-olah Anjeunna can kungsi méré béwara tiheula ka maranéhna. Kitu deui dina nubuat-nubuat, mangsa nu bakal datang dibuka ka hareupeun urang kalayan écésna, sakumaha éta dibuka ka murid-murid ku pangandika Kristus. Kajadian-kajadian anu patali jeung panutupan mangsa kasempetan rahmat sarta karya persiapan pikeun mangsa kasusah, ditepikeun kalayan écés. Tapi jalma réa teu leuwih ngartos kana bebeneran-bebeneran anu penting ieu tibatan lamun éta can kungsi diungkabkeun. Sétan ngawas pikeun ngarampas unggal kesan anu bakal ngajadikeun maranéhna wijaksana kana kasalametan, sarta mangsa kasusah bakal manggihan maranéhna teu siap.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Di Kaisarea Filipi, nyaéta Panium, nyaéta ayat tilu welas nepi ka lima welas, Kristus mimiti ngajar murid-murid-Na ngeunaan salib, ku kituna ngajentrekeun sajarah pasamoan kémah Exeter nepi ka 22 Oktober 1844. Dina awal gerakan réformatoris tina saratus opat puluh opat rébu, “kajadian-kajadian anu patali jeung panutupan mangsa kasempetan” dibuka segelna, sarta dina ahir gerakan saratus opat puluh opat rébu, “kajadian-kajadian anu patali jeung panutupan mangsa kasempetan” dibuka segelna dina sajarah nu disumputkeun tina ayat opat puluh.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Kiwari, dina roh jeung kakawasaan Elias sarta Yohanes Pembaptis, utusan-utusan anu ditangtukeun ku Allah keur nyaur perhatian dunya anu keur nyanghareupan pangadilan kana kajadian-kajadian anu mulya jeung khidmat anu geura bakal lumangsung patalina jeung jam-jam panungtungan mangsa kasempetan rahmat sarta nembonganana Kristus Yesus minangka Raja sagala raja jeung Gusti sagala gusti.” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“kajadian-kajadian anu patalina jeung panutupan mangsa kasempetan” téh nya éta kajadian-kajadian anu dibuka segelna dina sajarah nu disumputkeun dina ayat ka opat puluh. Dina Zakaria pasal tilu dipaparkeun adegan-adegan panungtungan tina pangadilan panalungtikan. Ilham ngahijikeun kasaksian Zakaria jeung jalma-jalma anu disegel dina Yehezkiel pasal salapan.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
Jalma Allah keur ngaharéwos jeung ngadu’a ku tangis lantaran kalakuan-kalakuan keji anu dipigawé di éta nagri. Kalawan cimata maranéhna ngingetan anu jahat ngeunaan bahaya anu ngancam maranéhna ku sabab ngalalaworakeun hukum ilahi, jeung ku kasedih anu teu kaungkabkeun ku kecap maranéhna ngarendahkeun dirina di payuneun Gusti ku sabab palanggaran-palanggaran maranéhna sorangan. Anu jahat ngejek kasedihan maranéhna, ngahina panggero-panggero maranéhna anu pinuh ku kasungguhan, sarta nyinyir kana naon anu ku maranéhna disebut kalemahan. Tapi kanyeri hate jeung karendahan diri umat Allah téh mangrupa bukti anu teu bisa dipungkir yén maranéhna keur meunang deui kakuatan jeung kamulyaan budi pekerti anu leungit ku akibat dosa. Ieu téh ku sabab maranéhna keur ngadeukeutan leuwih raket ka Kristus, jeung panon maranéhna museur kana kasucian-Na anu sampurna, nepi ka maranéhna bisa ningali kalayan écés pisan kumaha poharana dosa téh kacida gedéna. Kaduhung maranéhna jeung panghandap-asoran dirina téh jauh leuwih katarima di payuneun Allah tibatan roh anu ngarasa cukup ku dirina sorangan sarta sombong ti jalma-jalma anu teu ningali aya alesan pikeun ngaduhkitan, anu ngahina karendahan Kristus, sarta anu ngakukeun kasampurnaan bari ngalanggar hukum Allah anu suci. Kalemesan jeung karendahan hate téh mangrupa sarat pikeun meunang kakuatan jeung kameunangan. Makuta kamulyaan ngantosan jalma-jalma anu sujud di handapeun salib. Bagja jalma-jalma anu ngaduhkitan ieu, sabab maranéhna bakal meunang panglipur.
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“Jalma-jalma satia nu ngadoa téh, saolah-olah keur dikonci jero babarengan jeung Allah. Maranéhna sorangan henteu terang kumaha pageuhna maranéhna dipayungan. Didorong ku Sétan, para pamingpin dunya ieu keur néangan jalan pikeun ngabasmi maranéhna; tapi lamun panon maranéhna bisa dibuka, saperti panon bujang Élisa di Dothan dibuka, maranéhna bakal ningali malaikat-malaikat Allah ngepung maranéhna, sarta ku cahaya jeung kamulyaan maranéhna nahan pasukan-pasukan poék.”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Sakumaha umat Allah nganyenyeri jiwana di payuneun Mantenna, bari nyuhunkeun kasucian hate, parentah dipaparinkeun, ‘Piceun pakean nu kotor’ ti maranéhna, sarta kecap-kecap pangjurung diucapkeun, ‘Tingali, Kami geus ngaleungitkeun kajahatan anjeun ti anjeun, sarta Kami baris ngabusanan anjeun ku pakean ganti.’ Jubah anu taya cacad, nyaéta kabeneran Kristus, dipasrahkeun ka anak-anak Allah anu geus diuji, digoda, nanging satia. Sésa anu dihina dipaparin busana anu mulya, moal deui salalawasna dikotoran ku karuksakan dunya. Ngaran maranéhna tetep aya dina kitab kahirupan Anak Domba, kacatet di antara jalma-jalma satia ti sagala jaman. Maranéhna geus ngalawan tipu daya si pangtipu; maranéhna henteu dipalingkeun tina kasatiaanna ku guruh naga. Ayeuna maranéhna salalanggengna aman tina daya upaya si panggoda. Dosa-dosa maranéhna dipindahkeun ka nu jadi asal muasal dosa. Jeung sésa éta lain ngan ukur dihampura jeung ditarima, tapi ogé dimulyakeun. ‘Sorban anu endah’ dipasangkeun dina sirah maranéhna. Maranéhna baris jadi saperti raja-raja jeung imam-imam pikeun Allah. Nalika Iblis ngadorong tuduhan-tuduhanna sarta narékahan ngancurkeun golongan ieu, malaikat-malaikat suci, anu teu katempo, lalanglang ka ditu ka dieu, nempatkeun kana maranéhna meterai Allah anu hirup. Ieu téh jalma-jalma anu nangtung di Gunung Sion jeung Anak Domba, kalayan ngaran Rama kaserat dina tarang maranéhna. Maranéhna nyanyikeun lagu anyar di payuneun tahta, nyaéta lagu anu moal aya saurang ogé bisa diajar iwal saratus opat puluh opat rébu, anu ditebus tina bumi. ‘Ieu téh jalma-jalma anu nuturkeun Anak Domba ka mana baé Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi buah pangheulana pikeun Allah jeung pikeun Anak Domba. Jeung dina sungut maranéhna teu kapanggih tipu daya: sabab maranéhna taya cacadna di payuneun tahta Allah.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Ayeuna geus kahontal kalengkepan sampurna tina eta pangandika Malaikat: ‘Darengekeun ayeuna, eh Yosua imam agung, maneh jeung sasama maneh anu calik di hareupeun maneh; sabab maranehna teh jalma-jalma anu matak pikaheraneun; lantaran, behold, Kami baris ngaluarkeun Hamba Kami, nyaéta Cabang itu.’ Kristus dipedalkeun minangka Panebus jeung Panyalamet umat-Na. Ayeuna enya, jalma-jalma sésa teh jadi ‘jalma-jalma anu matak pikaheraneun,’ sabab cimata jeung kahinaan tina pangumbaraan maranehna geus mere tempat ka kabagjaan jeung kahormatan di payuneun Allah jeung Anak Domba. ‘Dina poé éta Cabang PANGERAN bakal endah tur mulya, jeung buah bumi bakal utama tur asri pikeun maranehna anu salamet ti Israil. Jeung bakal kajadian, yén sing saha anu kari di Sion, jeung anu tetep cicing di Yerusalem, bakal disebut suci, nya éta unggal jalma anu kaserat di antara anu hirup di Yerusalem.’” Testimonies, jilid 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Saratus opat puluh opat rebu anu aya dina kitab Wahyu téh nyaéta golongan Yézkiel anu “disegel” nalika maranéhna “ngahuleng jeung ceurik” ku sabab kalakuan-kalakuan hina anu aya di éta nagri. Maranéhna disegel nalika dipaparin pakean kabeneran Kristus jeung iket sirah anu éndah, anu ngalambangkeun “raja-raja jeung imam-imam” nu disebut ku Petrus, anu baheula lain umat Allah, tapi ayeuna geus jadi umat Allah.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Tapi maraneh teh hiji turunan pilihan, hiji imam-imam karajaan, hiji bangsa anu suci, hiji umat kagungan sorangan; supaya maraneh ngabewarakeun puji-pujian ka Anjeunna anu geus nyaur maraneh kaluar tina poék kana caang-Na anu ajaib: Anu baheula lain umat, tapi ayeuna jadi umat Allah: anu can meunang rahmat, tapi ayeuna geus meunang rahmat. He anu dipikacinta, sim kuring nyuhunkeun ka maraneh salaku urang asing jeung nu keur ngumbara, supaya nyingkahan napsu-napsu jasmani, anu merangan jiwa; Kalawan lakuna maraneh jujur di antara bangsa-bangsa sejen: supaya, sanajan maranehna nyarita ngalawan maraneh minangka jalma-jalma jahat, ku karya-karya hade maraneh anu ku maranehna katénjo, maranehna ngamulyakeun Allah dina poé pamariksaan. 1 Petrus 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Ku sabab kitu ayeuna, lamun maranéh estu nurut kana sora Kami, jeung ngajaga pasini Kami, tangtu maranéh bakal jadi kagungan anu dipikaasih ku Kami leuwih ti sakumna bangsa; sabab sakuliah bumi téh kagungan Kami. Jeung maranéh bakal jadi pikeun Kami hiji karajaan imam-imam, jeung hiji bangsa anu suci. Ieu lah kecap-kecap anu kudu ku anjeun diucapkeun ka urang Israél. Exodus 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Dina poé-poé panungtung dina sajarah bumi ieu, perjangjian Allah jeung umat-Na anu ngajaga parentah-parentah-Na bakal diperbaharui. ‘Dina poé éta Kami baris nyieun perjangjian pikeun maranéhna jeung sasatoan di tegal, jeung manuk-manuk di langit, jeung sagala nu ngarayap dina taneuh; sarta Kami baris ngancurkeun gandewa, pedang, jeung peperangan ti bumi, sarta Kami bakal ngajadikeun maranéhna ngagolér kalayan aman. Jeung Kami bakal ngelebetkeun maneh ka Kami salalanggengna; enya, Kami bakal ngelebetkeun maneh ka Kami dina kabeneran, dina kaadilan, dina kanyaah anu satia, jeung dina rahmat. Malah Kami bakal ngelebetkeun maneh ka Kami dina kasatiaan; sarta maneh bakal nyaho ka PANGERAN.’
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Sarta dina poe eta, Kami bakal ngadangu, saur PANGERAN, Kami bakal ngadangu langit, jeung langit bakal ngadangu bumi; sarta bumi bakal ngadangu gandum, anggur, jeung minyak; sarta maranéhna bakal ngadangu Yizreel. Jeung Kami bakal melak manehna keur Kami di bumi; jeung Kami bakal mikaasih ka manehna anu can meunangkeun karunya; jeung Kami bakal ngandika ka maranéhna anu lain umat Kami, Maneh teh umat Kami; sarta maranéhna bakal nyarita, Maneh teh Allah kami.’ Hosea 2:14–23.
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Dina poe eta, ... sesa urang Israil, jeung sakur anu salamet tina kulawarga Yakub, ... bakal ngandel ka PANGERAN, ka Nu Mahasuci urang Israil, kalawan satia.’ Yesaya 10:20. Ti ‘unggal bangsa, jeung kaom, jeung basa, jeung rahayat’ bakal aya jalma-jalma anu kalawan bungah ngabales kana amanat, ‘Sieun ka Allah, jeung pasrahkeun kamulyaan ka Anjeunna; sabab geus datang waktu pangadilan-Na.’ Maranéhna bakal murtad tina unggal brahala anu ngabeungkeut maranéhna ka ieu dunya, sarta bakal ‘nyembah ka Anjeunna anu ngajadikeun langit, jeung bumi, jeung laut, jeung cinyusu-cinyusu cai.’ Maranéhna bakal ngabébaskeun dirina tina unggal pasulayan anu ngajiret, sarta bakal nangtung di hareupeun dunya minangka tugu-tugu welas asih Allah. Taat kana unggal pangersa ilahi, maranéhna bakal dipikawanoh ku malaikat jeung ku manusa minangka jalma-jalma anu ‘nurut kana parentah-parentah Allah, jeung iman ka Yesus.’ Wahyu 14:6–7, 12.
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Tingal, bakal datang poé-poé, saur PANGERAN, anu tukang ngabajak bakal nyusul ka nu ngala hasil, jeung nu nincak buah anggur ka nu nyebarkeun binih; gunung-gunung bakal neteskeun anggur amis, sarta sakabéh pasir bakal ngalembereh. Jeung Kami bakal mulangkeun deui panawanan umat Kami Israil, sarta maranéhna bakal ngadegkeun deui kota-kota anu ruruntuhan, jeung maranéhna bakal nyicinganana; maranéhna bakal melak kebon-kebon anggur, jeung nginum anggurna; maranéhna ogé bakal nyieun kebon-kebon, jeung ngahakan buahna. Jeung Kami bakal melak maranéhna di tanahna, sarta maranéhna moal dicabut deui ti tanahna anu geus Kami pasrahkeun ka maranéhna, saur PANGERAN Allah maranéh. Amos 9:13–15.’” Review and Herald, 26 Pébruari 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Kacida écésna yén ti waktos nalika angkatan pamungkas pilihan tina saratus opat puluh opat rébu dimétera, masih kénéh aya bangsa-bangsa sanés Yahudi anu tiasa kakeuna ku cara hirup (paripolah) saratus opat puluh opat rébu dina poé pangunjunganna ka bangsa-bangsa sanés Yahudi éta.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“Kakawasaan manusa jeung kakuatan manusa lain nu ngadegkeun garéja Allah, jeung lain deuih maranéhna nu bisa ngancurkeunana. Garéja téh henteu diadegkeun dina batu kakuatan manusa, tapi dina Kristus Yesus, Gunung Batu Nu Langgeng, ‘jeung panto-panto naraka moal bisa ngéléhkeun éta.’ Mateus 16:18. Ayana Allah méré kakukuhan ka padamelan-Na. ‘Ulah nempatkeun kayakinan maranéh ka para pangeran, atawa ka anak manusa,’ nya éta pangandika anu sumping ka urang. Jabur 146:3. ‘Dina katengtreman jeung dina kayakinan bakal aya kakuatan maranéh.’ Yesaya 30:15. Padamelan Allah anu mulya, anu diadegkeun dina prinsip-prinsip kabeneran anu langgeng, moal kungsi jadi sia-sia. Eta bakal terus maju tina kakuatan ka kakuatan, ‘lain ku kadigjayaan, lain ku kakawasaan, tapi ku Roh Kami, saur PANGERAN semesta alam.’ Zakaria 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
Jangji, “Leungeun Zerubabel geus nunda pondasi ieu Bait; leungeunna deuih anu bakal ngarampungkeunana,” kacumponan sacara harfiah. Ayat 9. “Para kokolot urang Yahudi ngawangun, sarta maranéhna maju ku lantaran pangnubuatanna Hagai nabi jeung Zakharia putra Ido. Maranéhna ngawangun, sarta ngarampungkeunana, nurutkeun parentah Allah Israil, jeung nurutkeun parentah Kores, jeung Darius, jeung Artahsasta raja Persia. Jeung ieu Bait réngsé dina poe katilu bulan Adar [bulan ka dua welas], nya eta dina taun kagenep pamarentahan Darius raja.” Ezra 6:14, 15.” Prophets and Kings, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Ayat tilu welas nepi ka lima welas ngagambarkeun kajadian-kajadian nubuatan anu ngantarkeun kana panutupan mangsa kasempetan pikeun nu ngajaga Sabat dina waktu hukum Minggu. Éta ogé ngagambarkeun léngkah katilu tina tilu léngkah dina ayat sapuluh tina Daniel dua welas. Ayat sapuluh nyaéta “dipaparin kasucian,” ayat sabelas jeung dua welas ngagambarkeun “dijadikeun bodas,” sarta ayat tilu welas nepi ka lima welas ngagambarkeun ujian pamungkas, tempat para parawan nu ngajaga Sabat “dicobaan.”
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Talatah batin dina kitab Daniel dilambangkeun ku visi Walungan Ulai dina pasal tujuh nepi ka salapan, sarta talatah lahir dilambangkeun ku visi Walungan Hiddekel dina pasal sapuluh nepi ka dua belas. Pasal dua belas mangrupa puncak tina duanana visi batin jeung lahir, sarta éta nembongkeun cara Kristus ngadegkeun jeung nyucikeun saratus opat puluh opat rébu. Ayat sapuluh nepi ka genep belas ngalambangkeun sajarah nu disumputkeun tina ayat opat puluh ti taun 1989 nepi ka hukum Minggu dina ayat opat puluh hiji jeung genep belas. Ayat-ayat anu nyocogkeun kana sajarah nu disumputkeun éta ngalambangkeun minuhan anu sampurna tina ayat sapuluh dina pasal dua belas.
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. 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Loba bakal disucikeun, dijadikeun bodas, jeung diuji; tapi jalma-jalma jahat bakal terus ngalakonan kajahatan; sarta moal aya saurang ogé ti antara jalma-jalma jahat anu bakal ngarti; tapi jalma-jalma wijaksana bakal ngarti. Jeung ti waktu kurban poean dicabut, sarta kakejian anu nyieun tumpur diadegkeun, bakal aya sarébu dua ratus salapan puluh poé. Bagja jalma anu ngadagoan, sarta nepi ka sarébu tilu ratus tilu puluh lima poé. Daniel 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
“Nu wijaksana” anu ngarti kana ayat sapuluh nepi ka genep belas sarta anu geus dimeteraian boh sacara “intelektual” boh sacara “rohani” nyaéta maranéhna anu ngarti kana talatah nubuat lahiriah anu dilambangkeun dina sajarah nu disumputkeun dina ayat opat puluh, sarta maranéhna geus “intelektual” mantep dina éta pamahaman saméméh hukum Minggu. “Nu wijaksana” nyaéta maranéhna anu geus dirobah ku talatah batiniah anu dilambangkeun ku Wahyu pasal sabelas jeung ayat sabelas, sarta maranéhna geus mantep dina éta pangalaman saméméh hukum Minggu.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
Anu “wijaksana” nyaéta jalma-jalma anu geus narima “berkah” anu pakait jeung “ngadagoan,” anu nandaan saratus opat puluh opat rébu salaku jalma-jalma anu ngalaksanakeun pamuji anu sampurna jeung panungtungan tina sapuluh parawan. Wahyu sabelas ayat sabelas sumping dina Juli 2023, ku kituna nandaan “waktu ahir,” nalika Daniel jeung Wahyu nandaan ku dua saksi yén paningkatan pangaweruh anu dibuka segelna dina Juli 2023 ngaidéntifikasi prosés panyegelan saratus opat puluh opat rébu. Sabelas ditambah sabelas sarua jeung dua puluh dua, anu mangrupakeun lambang ngahijina kaallahan jeung kamanusaan, sarta jalma-jalma anu lulus tina prosés panyucian tilu léngkah anu ngahasilkeun saratus opat puluh opat rébu téh diidéntifikasi dina Daniel dua belas ayat dua belas, anu nyayagikeun deui hiji tanda Palmoni, sabab dua belas kali dua belas sarua jeung saratus opat puluh opat rébu.
We will continue this study in the next article.
Urang baris nuluykeun ieu ulikan dina artikel salajengna.