When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Nalika pepadhang saka Daniel pasal sewelas, ayat patang puluh nganti patang puluh lima, kabukak segelé ing wekasaning jaman ing taun 1989, para satruing kayektèn maringi panampik kang ndadèkaké Gusti Allah nglairaké kayektèn-kayektèn kanggo mbélani premis-premis dhasar saka péranganing wacan ing kitab Daniel kang banjur dadi prakara lan fokusing serangané Iblis. Kontroversi bab kayektèn lan kaluputan sajroning sajarah iku dienggo déning Roh Suci kanggo nandhani paugeran-paugeran kenabian tartamtu kang bakal luwih nambahi kawruh sing wis kabukak segelé lan sawisé iku bakal nyoba generasi pungkasan ing sajarah bumi. Kita wis ngrembug “telung aplikasi saka ramalan,” lan ngenali aplikasi-aplikasi mau minangka sawijining paugeran utama kang kaandharaké lumantar prosès panampik kang diprenahaké déning Iblis sajroning dina-dina kapungkur mau. Prosès kontroversial iku diarani minangka “goncangan,” déning Sister White.

“I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

“Aku dituduhaké marang pangayomaning Gusti Allah ana ing antarané umaté, lan dipratélakaké yèn saben pacoban sing kalakon déning proses panyulingan lan panyucèn marang wong-wong sing ngakuné Kristen mbuktèkaké yèn sawatara ana kang mung rereged. Emas murni iku ora tansah katon. Ing saben krisis kaagaman, ana sawatara sing rubuh ing sangisoré panggodha. Guncangan saka Gusti Allah nyapu lunga wong akèh kaya godhong-godhong garing. Kamakmuran nambahi cacahing wong akèh sing mung ngakun-ngaku. Kasangsaran ngresiki wong-wong mau metu saka pasamuwan. Minangka sawijining golongan, rohé wong-wong mau ora mantep marang Gusti Allah. Wong-wong mau metu saka antarané kita, marga wong-wong mau pancèn dudu bagéan saka kita; awit nalika kasangsaran utawa panganiaya jumeneng marga saka pangandika, akèh wong dadi kesandhung.” Testimonies, volume 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Pengguncangan” punika kadadosaken nalikaning kayekten dipunbikak segelé déning Singa saking taler Yehuda lan salajengipun dipunwedharaken.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

“Aku nyuwun tegesing goncangan sing wis dakdeleng, lan kaparingi katrangan manawa iku bakal kadadosaké déning paseksèn kang jejeg sing kawujud awit saka piwulangé Sang Seksiné kang Satuhu marang wong-wong Laodikia. Iki bakal nindakaké pangaribawa marang atiné wong kang nampani, lan bakal nuntun dhèwèké ngluhuraké panji lan nyurung metu kayektèn kang jejeg. Sawetara wong ora bakal bisa nampani paseksèn kang jejeg iki. Wong-wong mau bakal padha nglawan, lan iki lah kang bakal njalari ana goncangan ing antarané umaté Allah.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Panyingkapan “bebener” tansah njalari sawijining goncangan, lan bebener kang kabikak segelé ing taun 1989 nindakaké prakara iku piyambak. Salah siji paédah saka panentangan kang dilairaké marang bebener iku yaiku tuwuhé sawatara paugeran kanggo netepaké tambahing kawruh sajroning taun-taun sawisé 1989. Pangrembakané paugeran-paugeran iku sejajar karo pangrembakaning satunggaling kumpulan paugeran ing mangsa para Millerit. Kabeh aplikasi rangkep telu saka wangsit Kitab Suci nyumbang marang kajelasaning prastawa-prastawa ing dina-dina wekasan.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Telu penerapan tumrap Roma lan Babel netepaké sesambungan antarane wong wadon mau lan kéwan sing ditumpaki sarta diprentahi déning dheweke sajroning sajarah krisis angger-angger Minggu, kang uga minangka sajarah paukuman eksekutifé Allah tumrap sundelé Babel.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Panganggone kaping telu saka “utusan kang nyawisake dalan tumrap Utusan Prejanjian,” lan uga saka “Élia,” nandhani pakaryan lan pekabaran ing rong mangsa kang nggambarake panutupaning mangsa sih-rahmat ing dina-dina wekasan. Mangsa kang kapisan diwiwiti kanthi swara kang kapisan saka Wahyu pasal wolulas, kang makili wiwitaning pangadilan panyelidikan tumrap wong-wong urip kanggo Adventisme Laodikia, lan mangsa kang pungkasan diwiwiti kanthi swara kang kapindho saka Wahyu pasal wolulas, kang makili pangadilan eksekutif tumrap sundel Babil.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Panganggone kaping telu tumrap Roma lan Babil nggambarake sajarah njaba umat Allah ing dina-dina pungkasan, dene panganggone kaping telu tumrap Élia lan utusan kang nyawisake dalan nggambarake sajarah njero umat Allah ing dina pungkasan. Panganggone kaping telu tumrap telung Bilai nandhani pesen kang lumaku ngliwati loro mangsa kasebut, kang bebarengan nggambarake mangsa panutuping pangadilan, kang diwiwiti saka brayaté Allah, lan sawisé iku tumrap wong-wong kang ana ing njabané brayaté Allah. Telung Bilai iku nandhani yèn Islam iku pesen udan pungkasan, lan uga piranti pangadilan kang dienggo déning Allah tumrap wong-wong kang meksa panyembahan marang srengéngé marang sakèhé umat manungsa. Panutuping pangadilan nggambarake “dina-dina piwalesé Allah,” tumrap pasamuwané kang murtad lan uga tumrap para duraka kang ana ing njabané pasamuwané.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Nalika Gusti Yesus kaping pisan miwiti paladosanipun wonten ing pasamuwan ing Nazaret, Panjenenganipun migunakaken Yesaya bab sawidak siji kanggé netepaken paladosanipun, piwucalipun, lan pakaryanipun, ingkang kalebet pangenalan bab wekdal paukumaning piwalesipun Allah. Paladosanipun, piwucalipun, lan pakaryanipun punika dados pralambang tumrap paladosan, piwucal, lan pakaryanipun para satus patang puluh sekawan ewu, awit kanthi profetis piyambakipun sami ndherek Sang Cempé dhateng pundi kemawon Panjenenganipun tindak.

The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

Rohing Pangéran Allah ana ing atasku; awit Pangéran wus njebadi aku kanggo martakaké kabar kabungahan marang wong-wong kang andhap-asor; Panjenengané wus ngutus aku kanggo mbalut wong kang atiné remuk, kanggo mratelakaké kamardikan marang para tawanan, lan kabukakaning pakunjaran marang wong-wong kang kabelenggu; Kanggo mratelakaké taun sih-rahmaté Pangéran, lan dina piwalesing Allah kita; kanggo nglipur sakehé wong kang padha sesambat; Kanggo netepaké tumrap wong-wong kang padha sesambat ana ing Sion, kanggo maringi wong-wong mau kaéndahan minangka gantiné awu, lenga kabungahan minangka gantiné pangadhuh, sandhangan pujian minangka gantiné roh kasusah; supaya wong-wong mau karanana wit-witan kabeneran, tandurané Pangéran, supaya Panjenengané kaluhuraké. Lan wong-wong mau bakal padha mbangun reruntuhan kang lawas, bakal ngedegaké menèh karusakan-karusakan biyèn, lan bakal ndandani kutha-kutha kang dadi reruntuhan, karusakan-karusakan turun-temurun. Lan wong-wong manca bakal ngadeg lan ngangon pepanthanmu, lan anak-anaké wong asing bakal dadi tukang mluku lan tukang ngolah pakebonan anggurmu. Nanging kowé bakal sinebut para Imamé Pangéran; wong-wong bakal nyebut kowé para Peladèné Allah kita; kowé bakal mangan kasugihané bangsa-bangsa liya, lan ana ing kamulyané wong-wong mau kowé bakal padha gumunggung. Yesaya 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Gusti Yesus katetepaké minangkani Panjenengané sing kaurapi nalika baptisané, lan tenger dalan iku nglambangaké tanggal 11 September 2001 nalika pengurapan Roh Suci wiwit tumurun marang wong-wong sing ngakoni yèn kawutahan udan pungkasan ing dina-dina wekasan wis dilambangaké déning sajarah kaum Millerit, yaiku reruntuhan lawas sing bakal dibangun manèh déning satus patang puluh papat èwu, sawisé padha bali marang dalan-dalan lawasé Yeremia.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Piwulang bab kabeneraning Kristus saka pambrontakan taun 1888 maneh dadi bebener kang saiki, lan piwulang saka pambrontakan taun 1888 iku kabar kabungahan kang nduwèni daya kanggo mbebat atining wong-wong kang remuk, nanging ora kuwasa mbukak ati kang atos saka wong-wong kang nduwèni mripat kanggo ndeleng, nanging ora nyumurupi, lan kang nduwèni kuping kanggo ngrungu, nanging ora mangertèni. Piwulang bab kabeneraning Kristus saka pambrontakan taun 1888 iku uga piwulang kanggo Laodikia kang banjur rawuh maneh kanggo mbukak lawanging pakunjaran tumrap wong-wong kang dadi tawananing dosa déning Panjenengané Kang nduwèni kuwasa kanggo mbukak lawang-lawang kang ora bisa dibukak déning sapa waé, lan nutup lawang-lawang kang ora bisa ditutup déning sapa waé.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

Ing tanggal 11 September 2001, wong-wong kang katetepaké kanggo ngaturaké kabar kabungahan iku, uga katetepaké kanggo martakaké taun keparenging Pangéran lan dina piwalesing bebenduné Allah. Taun keparenging Pangéran uga wiwit ing wektu iku, lan Panjenengané kanthi sampurna kersa nampani pamratobaté wong Laodikia, nganti tekan dinané piwalesing bebenduné Allah lumantar hukum Minggu kang bakal enggal teka ing Amerika Sarékat. Banjur piwalesing bebenduné bakal kawedhar tumrap pasamuwan kang nampik mangertèni wektu rawuhipun, lan ing wektu kang padha pangadilan kang lumaksana saya maju tumrap sundel Babil wiwit katindakaké.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Ing dina katampanane Panjenengane, Panjenengane janji bakal nglipur sakèhé wong kang padha sesambat, lan wong-wong kang padha sesambat ana ing Yérusalèm iku dipratélakaké ing Yèheskèl pasal sanga. Panglipuré mau kalaksanakaké déning Sang Panglipur, lumantar nampani wèwara udan pungkasan kang nalika iku lagi kacurihaké marang wong-wong mau. Nanging mung manawa wong-wong mau ngakoni udan iku. Sawisé padha ndarbèni Sang Panglipur, lan ngrampungaké pakaryan mbangun manèh papan-papan reruntuhan lawas, lumantar méthodologi “baris demi baris,” yaiku kang dipratélakaké ing pérangan kitab Yésaya minangka pakaryan netepaké garis ramalan kang nggambaraké karusakaning sajarah suci, ing sandhuwuré garis ramalan liyané kang nggambaraké sawijining karusakan. Ing pakaryan iku wong-wong mau ngadegaké manèh karusakan-karusakan saka akèh turunan. Banjur “wong-wong manca” bakal nanggapi wong-wong kang padha sesambat, kang diangkat minangka pratandha panji, supaya wong-wong manca bisa ndeleng.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Panyatane Kristus ngenani pakaryan lan pelayanan Panjenengane, kaya katetepaké ing Yesaya pasal sewidak siji, iku pakaryan lan pelayanané wong satus patang puluh papat ewu. Pakaryan iku wis digambaraké ana ing gerakan-gerakan reformasi suci, lan ing taun 1989, tekanlah wektu wekasan kang wis dipracalèkaké déning kabèh “wektu-wektu wekasan” sadurungé. Kaya déné siji ayat, Daniel pasal wolu, ayat patbelas, diakoni minangka dhasar lan pilar utama saka gerakan Millerit, mangkono uga ayat kang dadi dhasar lan pilar utama saka gerakan Future for America yaiku Daniel pasal sewelas, ayat patang puluh. Kanggo para Millerit, pepadhanging pilar utama iku dipratandhakaké minangka pepadhanging wahyu ing Kali Ulai, lan tumrap gerakan Future for America pepadhanging pilar utama iku dipratandhakaké minangka pepadhanging wahyu ing Kali Hiddekel.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Pepadhang kang ditampi déning Daniel saka Gusti Allah diparingaké mligi kanggo dina-dina wekasan iki. Wahyu-wahyu kang didelengé ana ing pinggir Kali Ulai lan Hiddekel, kali-kali gedhé ing Sinear, saiki lagi lumaku tumuju kasampurnané, lan kabèh prastawa kang wis dinubuataké iku enggal bakal kalakon.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Padhanging loro wahyu kang dipralambangaké déning loro kali iku padha gegandhèngan siji lan sijiné, lan kalakoné ana ing dina-dina pungkasan. “Gegandhèngan” bebarengané iku makili panyawijiné manungsa lan ilahi, yaiku pesen sing bola-bali diidentifikasi déning Sister White minangka pesené Kristus ing konteks yèn kamanungsan kang kasawijèkaké karo kaallahan ora nglakoni dosa. Loro kali iku makili gegandhèngan iku piyambak.

“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

“Ora kurang saka katamtuan kang sampurna kang bisa nyukupi patokaning panjaluke Gusti Allah. Panjenengane ora nglilani pepakon-pepakonipun tetep samar utawa ora cetha. Panjenengane ora mrentah apa-apa kajaba kang pancen prelu supaya manungsa lumebu ing karukunan karo Panjenengane. Kita kudu nuduhake marang para wong dosa patuladhaning budi pekerti miturut karsa Panjenengane lan nuntun wong-wong mau marang Sang Kristus, kang lumantar sih-rahmate piyambak waé patuladhan iki bisa kajangkep.”

“The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

“Juru Slamet ngasta ing sarirane piyambak sakehing karingkihaning manungsa lan nglampahi gesang tanpa dosa, supaya manungsa aja wedi manawa amarga ringkihé kodrat manungsa, padha ora bisa ngalahake. Kristus rawuh supaya kita dados ‘wong-wong kang melu nampi kodrat ilahi,’ lan gesangé mratelakaké bilih kamanungsan, manawi manunggal kaliyan kaallahan, ora nindakaké dosa.

“The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

“Sang Juru Slamet menang supaya nedahaké marang manungsa kepriyé dhèwèké bisa menang. Kabeh panggodhané Iblis, Kristus ngadhepi kanthi pangandikané Allah. Kanthi pitados marang janji-janjiné Allah, Panjenengané nampa kakuwatan kanggo manut dhawuh-dhawuhipun Allah, lan sang panggodha ora bisa olèh kauntungan apa-apa. Marang saben panggodha, wangsulané yaiku, ‘Ana katulisan.’ Mangkono Allah wis maringi kita pangandikané kanggo nglawan piala. Janji-janji kang gedhé banget lan aji banget iku dadi kagungan kita, supaya lumantar iku kita ‘bisa dadi pandum ing kodrat ilahi, awit wus oncat saka karusakan kang ana ing jagad marga saka hawa nepsu.’ 2 Petrus 1:4.

“Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

“Dhawuhna marang wong kang kataman panggodha supaya aja nyawang marang kahanan, marang ringkihe dhiri, utawa marang kakuwataning panggodha, nanging marang kakuwataning pangandikanipun Allah. Sakèhing kakuwatanipun iku kagungan kita. ‘Pangandika Paduka,’ mangkono pangandikanipun juru mazmur, ‘sampun kula simpen wonten ing manah kula, supados kula mboten damel dosa dhateng Paduka.’ ‘Miturut pangandikaning lambé Paduka kula sampun kaéman saking marganing tiyang ingkang mbebayani.’ Jabur 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Tambahing kawruh ing taun 1798 lan ing taun 1989 makili pambukakan segel Sabda Allah kang profetik. Sabdané nyadhiyakake kakuwatan kanggo menang kaya Panjenengané wis menang, lan “uripé mratelakake yèn kamanungsan, manunggal karo kaallahan, ora nindakaké dosa.” Wahyu babagan Kali Ulai iku wahyu marah ngenani rawuhipun, kang dipratelakaké déning wangsit babagan rong éwu telung atus dina. Wahyu babagan Kali Hiddekel iku wahyu chazon ngenani sajarah profetik, kang dipratelakaké déning wangsit babagan rong éwu limang atus rong puluh taun. Wahyu marah makili kaallahan lan wahyu chazon makili kamanungsan.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Kaloro kali ing Shinar kuna, yaiku Ulai lan Hiddekel, utawa kang saiki kawentar minangka Tigris lan Efrat, pungkasané nyawiji menyang jalur banyu Shatt al-Arab ing Irak sisih kidul, lan Shatt al-Arab banjur mili mlebu ing Teluk Persia. Gusti Yesus migunakaké kang jasmani lan alamiah kanggo nggambarake kang rohani, lan wahyu-wahyu kang gegayutan karo kaloro kali iku, kang saiki lagi ana ing proses kasembadané, nggambarake sesambungan antaraning manungsa lan ilahi kang dumadi nalika padha ngancik pungkasaning lelampahané menyang segara. Kasunyatan iki katetepake ing wiwitaning kaloro pameca nabi kang diwakili déning kaloro wahyu ing Daniel bab wolu, ayat telulas lan patbelas. Siji wahyu iku pitakon, sijiné manèh iku wangsulan, lan miturut nalar loro-loroné ora bisa dipisahaké.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Sesanti babagan kamanungsan, kang nandhesaké panindhesan marang pasamuwan suci lan bala, diwiwiti ing taun 677 SM, lan sesanti babagan kaallahan, kang nandhesaké panampakané Kristus, diwiwiti ing taun 457 SM. Panyambunging kaallahan lan kamanungsan dipratélakaké déning rong atus rong puluh taun, kang nyambungaké rong titik wiwitan saka loro sesanti mau. Rong atus rong puluh iku minangka pralambang “panyambunging kamanungsan karo kaallahan,” lan uga dipratélakaké déning panyambunging tambahing kawruh ing wekasan jaman ing taun 1798, karo tambahing kawruh ing wekasan jaman ing taun 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Pesen sing diformalisasi, kang asalé saka mundhaké kawruh ing taun 1798, kawitan dipratelakaké déning Miller ing taun 1831 (lan banjur ing koran Vermont Telegraph ing taun 1833). Taun 1831 iku rong atus rong puluh taun sawisé diterbitaké Alkitab King James ing taun 1611. Alkitab King James makili sawijining dokumen mawi sipat kaping pindho saka Prajanjian Lawas lan Prajanjian Anyar. Wiwitan lan pungkasaning rong atus rong puluh taun iku “ngubengaké” sawijining terbitan ilahi karo sawijining terbitan manungsa. Katrangan ing terbitan manungsa iku asalé saka pepadhang ilahi kang wis kabikak segelé nalika wekasaning jaman ing taun 1798, banjur diformalisasi lumantar pakaryané sawijining piranti manungsa, kang wis wiwit nerbitaké iku ing taun 1831. Iku sawijining terbitan ilahi, mawa pesen kang disegel kanthi ilahi, kang sawisé kuwi dibikak segelé déning umat manungsa, lan salajengipun dipratelakaké déning sawijining piranti manungsa. Tembung Ibrani kang dipertalihaké dadi “publish” ing Sabdaning Allah tegesé nyeluk supaya sesambat (marang), misuwur, tamu, ngundang, nyebut, maringi jeneng, martakaké, ngumumaké, ngucapaké, nerbitaké. Miller wiwit nerbitaké pesené ing taun 1831, banjur ing taun 1833 iku kanthi harfiah diterbitaké ing Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Pesen ingkang dipraformalisasi ingkang asalipun saking tambahing kawruh ing taun 1989 kapisan dipunwedharaken ing taun 1996 (ing majalah The Time of the End), rong atus kalih dasa taun sasampunipun kapublishedan kalih dokumen suci ingkang misuwur kanthi aran Declaration of Independence ing taun 1776 (lan salajengipun Constitution of the United States) ing taun 1789. Wiwitan lan pungkasanipun rong atus kalih dasa taun punika nyambungaken kaallahan kaliyan kamanungsan, lan punika kalampahan lumantar kapublishedan kalih dokumen ilahi, wiwit taun 1776. Nalika kitab Daniel kabikak segelnipun ing wekdal wekasan ing taun 1989, pesen ingkang dipraformalisasi, ingkang sampun kasil kawujud lumantar pakaryanipun sawijining piranti manungsa, dipunwedharaken ing taun 1996. Rerangkènipun inggih punika kapublishedan ilahi, lajeng pambikakan segel, lajeng kapublishedan manungsa.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Ing kaloro mangsa wekasan, telung langkahing kayekten iku katitèni. Kaloroné padha diwiwiti déning sawijining publikasi ilahi minangka langkah kapisan, lan sawijining publikasi manungsa kang nerangaké pesen ilahi iku dadi langkah pungkasan. Langkah ing tengah iku nalika Sanga singa saka taler Yehuda mbikak segel pesen ilahi kanggo sajarah tartamtu iku, lan sawisé iku milih sawijining piranti manungsa kanggo nglumpukaké pepadhang kang wis kabikak segelé saka dokumen ilahi mau. Nalika pambikakan segel iku kalakon, ana pambrontakan kang kawehaké déning para duraka kang ora mangertèni tambahé kawruh. Mulané, sawijining publikasi ilahi dilambangaké déning aksara kapisan saka abjad Ibrani, tambahé kawruh dilambangaké déning aksara kaping telulas ing panggonan pambrontakan kawedhar, lan publikasi manungsa bab pesen ilahi kang mirunggan kanggo sajarah iku yaiku aksara pungkasan saka abjad Ibrani; lan manawa katunggalaké bebarengan, telung aksara iku tegesé “kayekten”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Sesanti-sesanti bab Kali Ulai lan Hiddekel sing sapunika lagi lumampah tumuju kasampurnan mratélakaké bilih ing dina-dina wekasan, tambahing kawruh saka kaloro kali punika manunggal dados satunggal kanggo mbuktèkaké bilih kaallahan ingkang kasarengan kaliyan kamanungsan boten damel dosa. Daniel nampi sesanti ingkang nglambangaké rawuhipun Kristus ing pungkasaning ramalan kalih èwu telung atus taun ing taun 1844 nalika piyambakipun wonten ing sacedhakipun Kali Ulai.

And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

Lan aku weruh ana ing sajroning wahyu; lan nalika aku weruh iku, kelakon yèn aku ana ing Susan, ing kedhaton, kang ana ing tanah pasamuwan Elam; lan aku weruh ana ing sajroning wahyu, lan aku ana ing sacedhaké kali Ulai. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniel nampi wahyu sing nglambangaké wahyu bab rong èwu limang atus rong puluh taun sajarah kenabian nalika ana ing pinggir Kali Hiddekel.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

Lan ing dina kaping patlikur ing sasi kawitan, nalika aku ana ing pinggir kali gedhé, yaiku Hiddekel. Daniel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Sakbanjuré iku, Gabriel nerangaké ancasé wahyu chazon ing Kali Hiddekel ana ing ayat patbelas.

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

Saiki aku teka supaya kowé padha mangertèni apa kang bakal tumiba marang bangsamu ing dina-dina wekasan; awit wahyu iku isih kanggo akèh dina. Daniel 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Wahyuning kali Ulai netepake “penampakan” Kristus, (keallahan) nalika Panjenengane dumadakan rawuh menyang Padalemané ing tanggal 22 Oktober 1844. Iku nglambangake “keallahan” mlebu ing padalemane para Millerit (kamanungsan) ing tanggal iku, kanggo Dina Pangruwating Dosa, tegesé dina “manunggal dadi siji”, nglambangake sesambungané keallahan karo kamanungsan. Wahyu kang kaparingake déning kali Hiddekel netepake apa kang bakal nempuh umat Allah (kamanungsan) ing dina-dina wekasan.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Wiwitaning wahyu bab “panampakan” iku ana ing taun 457 SM. Rong atus rong puluh taun sawisé mangsa kenabian kang nandhani pangidak-idaké pasucèn lan bala, kang wiwit ing taun 677 SM. Pungkasaning rong atus rong puluh taun kang gegandhèngan bebarengan ing titik wiwitané kaloro wahyu mau, ditandhani déning Sang Juru-Itung Ajaib, kang uga Sang Juru-Basa Ajaib ing Habakuk 2:20.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Nanging Sang Pangéran ana ing padalemané kang suci: muga sakèhé bumi meneng ana ing ngarsané Panjenengané. Habakuk 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Sesambungan antarane kamanungsan lan kaallahan, kang ing wiwitan kaanggit lumantar titik wiwitan saka loro pratélan nabi iku, kacethakaké manèh ing titik pungkasané kang sesarengan lumantar pasal lan ayat sing njlentrehaké rawuhipun Kaallahan kanthi dadakan mlebet ing pasamuwan suci kang wus Panjenengané bangun sajrone patang puluh enem taun, diwiwiti ing wektu wekasan taun 1798, lan dipungkasi patang puluh enem taun sawisé iku, yaiku tanggal 22 Oktober 1844.

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

Apa kowe padha ora sumurup manawa kowe iku padalemané Allah, lan manawa Rohé Allah manggon ana ing kowé? Manawa ana wong ngrusak padalemané Allah, wong iku bakal dirusak déning Allah; awit padalemané Allah iku suci, lan padaleman iku ya kowé. 1 Korinta 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

Ing tanggal 22 Oktober 1844, cocog karo wahyu bab “panampakan”, Habakuk netepake manawa Sang Pangéran ana ing padalemané kang suci. Panjenengané wis ngedegaké padaleman suci kang wis dirusak lan diidak-idak sajroning rong èwu limang atus rong puluh taun, sajroning patang puluh nem taun.

And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

Lan kandhanana marang panjenengane, pangandikane mangkene: Mangkene pangandikané Pangéran sarwa dumadi: Lah wong kang asmane TUNAS; lan panjenengané bakal thukul saka panggonané dhéwé, lan panjenengané bakal yasa Pedalemané Pangéran: iya panjenengané dhéwé kang bakal yasa Pedalemané Pangéran; lan panjenengané bakal ngasta kamulyan, sarta bakal lenggah lan mrentah ana ing dhamparé; lan panjenengané bakal dadi imam ana ing dhamparé; lan pitutur karukunan bakal ana ing antarané wong loro mau. Lan makutha-makutha iku bakal dadi kagungané Helem, lan Tobia, lan Yedaya, lan Hen anaké Zefanya, dadi pepéling ana ing Pedalemané Pangéran. Lan wong-wong kang ana ing kadohan bakal padha teka lan mbangun ana ing Pedalemané Pangéran, lan kowé bakal padha sumurup yèn Pangéran sarwa dumadi wus ngutus aku marang kowé. Lan iki bakal kelakon, manawa kowé temen-temen manut marang swarané Pangéran Allahmu. Zakharia 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Ing Yokanan 2:20, sawisé Kristus ngresiki Pedalemané Allah, kang miturut Sister White minangka kasampurnaning Maleakhi pasal telu, padha kaya déné tanggal 22 Oktober 1844, utusaning prejanjian iku dumadakan rawuh ing Pedalemané Panjenengané.

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

Gusti Yesus mangsuli lan ngandika marang wong-wong mau, “Runtuhna Padaleman Suci iki, lan sajroning telung dina Ingsun bakal ngedegake maneh.” Wong-wong Yahudi banjur padha matur, “Patang puluh nem taun suwéné Padaleman Suci iki diwangun, lan apa Panjenengan arep ngedegake maneh sajroning telung dina?” Nanging Panjenengané ngandika bab padalemaning sarirané piyambak. Yohanes 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Minangka kawujudan saka Maleakhi pasal telu, Kristus dumadakan rawuh ing Pedalemané nalika Panjenengané ngresiki padaleman ing wiwitaning paladosan-Nya ing Yokanan pasal loro, kang nglambangaké tanggal 22 Oktober 1844. Reresik padaleman déning Kristus ing Yokanan pasal loro, lan tanggal 22 Oktober 1844, iku minangka kawujudan saka Maleakhi pasal telu. Ing Yokanan pasal LORO lan ayat RONGPULUH, kita diparingi pawartos yèn padaleman manungsa wis diadegaké sajroning patang puluh enem taun, lan padaleman ilahi diwangun manèh sajroning telung dina. Padaleman manungsa mung dadi “padaleman suci” miturut Habakuk nalika kaallahan dumadakan rawuh mlebu ing kono, kaya kang kelakon ing tanggal 22 Oktober 1844, awit kaallahan kang manunggal karo kamanungsan ora nindakaké dosa. Wahyu-wahyu bab loro kali gedhé ing Sinear nggambaraké kayektèn yèn kamanungsan kang manunggal karo kaallahan ora nindakaké dosa.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Kita badhé nerusaken pangrembakan kita tumrap ayat kaping patang puluh saking Daniel pasal sewelas wonten ing artikel salajengipun.

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

Kowé uga, minangka watu-watu kang urip, lagi katata dadi omah rohani, dadi kaimaman suci, supaya nyaosaké kurban-kurban rohani kang kadhawuhaké marang Allah lumantar Gusti Yesus Kristus. 1 Petrus 2:5.