We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Kita sampun ngrembag sejarah ingkang dipunlambangaken wonten ing ayat kaping patang dasa saking Daniel pasal sewelas. Sapunika kita lagi ngrembag garis sejarah internal wonten ing ayat punika ingkang nggambaraken sejarah sungu Protestan saking kéwan bumi. Kita migunakaken panyawijining kalih tekenipun Ezekiel wonten ing pasal tigang dasa pitu minangka titik acuan kanggé ngenali rahasia Allah, lumantar Kristus ing sajroning nyawijèkaken kaallahanipun kaliyan kamanungsan nalika malaekat kaping tiga rawuh. Baris ing nginggilipun baris, pekabaran bab rahasia Allah ingkang dipunmangertosi déning Yohanes badhé rampung nalika muniing kalasangka kaping pitu, kanthi mligi sampun dipunkintun dhateng Laodikia lumantar rasul Paulus. Paseksinipun Ezekiel, Yohanes, lan Paulus selaras kaliyan rahasia Allah ingkang sami, ingkang dipunlambangaken wonten ing pekabaran Jones lan Waggoner ing taun 1888, yaiku pekabaran dhateng Laodikia.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Amarga aku kepéngin supaya kowé padha mangerti sapira gedhéné pergumulanku tumrap kowé, lan tumrap wong-wong ing Laodikia, uga tumrap sakehé wong kang durung tau ndeleng pasuryanku miturut daging; supaya ati-atiné padha kalipur, sarujuk kapandhet bebarengan ing katresnan, lan tekan marang sakèhé kasugihan saka kapercayan kang sampurna ing pangerten, marang pangakuning rahasia Allah, lan Sang Rama, lan Kristus; ana ing Panjenengané iku kasimpen kabèh bandha kawicaksanan lan kawruh. Kolose 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Pakaryan panebusan, yaiku nyawijèkaké loro kayu, yaiku kaallahan lan kamanungsan, wiwit nalika malaékat katelu rawuh; nanging Paulus lagi ngrembug kasampurnaning pungkasan lan sampurna saka panyawijèn loro kayu mau, yaiku rahasia Allah. Mulané, dhèwèké ngenali pesen iku minangka pesen marang Laodikia sing wiwitané teka ing taun 1856, banjur diwedharaké manèh ing taun 1888, lan banjur nemu kasampurnan kang sampurna ing tanggal 11 September 2001. Paulus ngenali padaleman suci ing sipat kaping pindho, nalika dhèwèké ngaturaké rahasia Allah, kang bakal dirampungaké nalika munié kalasangka kapitu. Dhèwèké mbagi rahasia iku dadi sirah lan badan.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Lan Panjenengané iku sirahing badan, yaiku pasamuwan; Panjenengané iku wiwitan, kang pambarep miyos saka antarané wong mati, supaya ana ing samubarang kabèh Panjenengané nduwèni kaluhuran kang utama. Awit Sang Rama karsa manawa sakèhé kasampurnan manggon ana ing Panjenengané; lan sarana getihing salibé, Panjenengané wus ndadèkaké katentreman, lan marga saka Panjenengané ngirid supaya samubarang kabèh karesmèkaké karo Panjenengané piyambak; iya marga saka Panjenengané, manawa samubarang ing bumi utawa samubarang ing swarga. Lan kowé, kang biyèn kapisah lan dadi mungsuh ana ing panggalihmu déning pakaryan ala, nanging saiki wus diparujukaké déning Panjenengané ana ing badaning dagingé lumantar pati, supaya kowé kapasrahaké suci, tanpa cacad, lan tanpa pangrèmèhan ana ing ngarsané: manawa kowé tetep ana ing iman, kageguhaké lan katetepaké, lan ora kasingsal saka pangarep-arep Injil, kang wis kokrungu, lan kang wis diwartakaké marang saben titah ing sangisoré langit; kang tumrap iku aku, Paulus, wus katetepaké dadi pelados; kang saiki bungah ana ing sangsaraku awit saka kowé, lan nggenepi ana ing dagingku apa kang isih kurang saka kasangsarané Kristus marga saka badané, yaiku pasamuwan: tumrap iku aku katetepaké dadi pelados, manut marang paugeraning Gusti Allah kang kaparingaké marang aku kanggo kowé, supaya nggenepi pangandikané Gusti Allah. Kolose 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kristus punika sirah, ingkang kedah gadhah kautaman ing samukawis, lan pasamuwanipun punika badan. Sirah lan badan bebarengan makili manunggaling kaallahan kaliyan kamanungsan, lan satunggaling kasunyatan penting sanès ugi dipunwastani. Gegayutan antawisipun sirah lan badan punika, bilih sirah kedah gadhah kautaman ngungkuli badan. Tumrap manungsa, ingkang katitahaken miturut gambaripun Allah, kakuwasan ingkang langkung inggil (sirah) kedah nguwasani kakuwasan ingkang langkung andhap (badan.) Bebarengan piyambakipun mbentuk satunggaling wujud, utawi miturut istilah padaleman suci ingkang kedah dipunukur déning Yohanes, piyambakipun makili papan suci (kamanungsan, badan), lan Papan Ingkang Mahasuci (kaallahan, sirah). Kadospundi kalih punika kasambung dados “satunggaling teken”, utawi satunggaling badan, punika karya saking “panunggalan.” Paulus lajeng nerusaken:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Aku iki dadi sawijining pelayan, miturut paugeraning pamaréntahané Allah kang kaparingaké marang aku kanggo kowé, supaya Sang Sabda Allah kalaksanèkaké kanthi sampurna; yaiku wewadi kang wis kasimpen wiwit jaman-jaman lan turun-temurun, nanging saiki wis kawedharaké marang para suci-Nya: marang wong-wong iku Allah kersa maringi weruh, apa kasugihaning kamulyaning wewadi iki ana ing antarané para bangsa liya; yaiku Kristus ana ing kowé, pangajabing kamulyan: Panjenengané iku kang kawartakaké déning kita, kanthi mènèhi pepéling marang saben wong, lan mulang saben wong ing sajroning sakèhing kawicaksanan; supaya kita bisa nyaosaké saben wong sampurna ana ing Kristus Yésus: tumrap iku aku uga nyambut-gawé, kanthi sregep miturut pakaryan-Nya, kang makarya ana ing aku kanthi kakuwatan kang gedhé. Kolose 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Kasampurnaning wong satus patang puluh papat ewu, kang nampilake “saben wong sampurna ana ing Sang Kristus,” iku “wewadi Allah,” yaiku panggabungan kadewan lan kamanungsan, utawa kaya dene Paulus ngandharake, yaiku “Kristus ana ing” kamanungsan, “pangajab kamulyan.” Ing dina-dina swaraning Kalasangka Kaping Pitu, wewadi iku kasampurnakake. Nalika Yehezkiel nandhani panggandhengan iku, panjenengane migunakaké loro teken, siji kanggo karajan lor lan siji kanggo karajan kidul, kanggo nandhani gegandhèngan simbolis, kang nggambarake Padaleman Suci lumantar angka “patang puluh enem.” Teken gegandhèngan simbolis “patang puluh enem” iku kudu digandhengaké karo gegandhèngan simbolis “rong atus rong puluh.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Rong atus rong puluh iku pralambang kasakralan Ilahi kang kasawijèkaké karo kamanungsan. Wiwit saka kapiterbitané Alkitab King James ing taun 1611, nganti kapisanan wewarahé Miller dipratélakaké ing taun 1831 lan salajengipun kapiterbitané wewarah iku ing taun 1833 ing Vermont Telegraph, cacahé rong atus rong puluh taun. Wewarahé Miller iku minangka pambakuan tumrap tambahing pangawruh kang dijupuk saka Alkitab, nalika kitab Daniel kawuka segelé ing taun 1798. Ing tanggal wiwitan 1611, ana sawijining dokumèn Ilahi kang kapiterbitaké, lan ing tanggal pungkasan 1831 ana sawijining terbitan manungsa adhedhasar kayektèn Ilahi kang wis kawuka segelé ing taun 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Telung tanggal iku nglambangaké ora mung rong atus rong puluh taun, nanging uga strukturing tembung Ibrani “Truth”, kang kabentuk kanthi nggabungaké aksara kapisan, kaping telulas, lan aksara pungkasan saka abjad Ibrani kanggo mbentuk tembung “Truth.” Sawijining publikasi ilahi ing wiwitan lan sawijining publikasi manungsa ing pungkasan, lan 1798 nggambaraké tuwuhing kawruh kang bakal mujudaké sawijining golongan wong duraka sing nampik kawruh iku, mula kanthi mangkono nggambaraké aksara kaping telulas, yaiku sawijining pralambang pambrontakan. Gegandhèngan rong atus rong puluh taun iku wis diteguhaké ana ing gerakané malaékat kapisan, lan gerakané malaékat katelu maringi paseksi kapindho.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Ing taun 1776, dokumen ilahi, Declaration of Independence, dipunwedharaken, lan kalih atus kalih dasa taun salajengipun, ing taun 1996, sawijining dokumen manungsa, majalah The Time of the End, dipunwedharaken. Dokumen manungsa punika asalipun saking tambahing kawruh ingkang dipunasilaken ing wekdal akhir ing taun 1989, ingkang, kados déné taun 1798, ngasilaken pambrontakan dhateng pekabaran ilahi ingkang dipunlambangaken déning Declaration of Independence. Tambahing kawruh ing taun 1996 ngenali masa depan Amerika nalika nagari punika kelangan kabébasan lan kamardikan ingkang sampun dipunwartakaken ing taun 1776 ing hukum Minggu ingkang enggal rawuh. Punika maringi paseksi kaping kalih bilih angka kalih atus kalih dasa punika makili gabungan kaallahan kaliyan kamanungsan, lan paseksi kaping kalih punika dipunandharaken kanthi tapak astha “Truth,” sarta dipunlambangaken déning paseksi kapisan wonten ing sajarahing malaékat kapisan (ingkang kapisan), lan paseksi kaping kalih wonten ing sajarahing malaékat kaping tiga (ingkang pungkasan).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

Taun 1776 uga nandhani wiwitaning sawijining mangsa sing ndhisiki wiwitan nyata kewan bumi minangka karajan kaping nem ing ramalan Kitab Suci. Ing mangsa persiapan iku, tandha kayekten sapisan manèh katetepaké déning 1776, kang nandhani wiwitaning Amérika Sarékat, lan 1798 nandhani wiwitaning Amérika Sarékat minangka karajan kaping nem ing ramalan Kitab Suci. Ing tengahing sajarah wiwitan lan pungkasan iku, 1789 nandhani aksara tengah nalika telulas koloni ngesahaké Konstitusi. Saben saka telung tanggal iku makili “ngandika”-né Amérika Sarékat; kanthi Declaration of Independence ing 1776, Konstitusi ing 1789, lan Alien and Sedition Acts ing 1798. Sajarah iku makili rong puluh loro taun, kang minangka prasepuluh utawa saprasepuluh saka rong atus rong puluh, mula iku uga makili sawijining pralambang gabunganing Ketuhanan karo kamanungsan.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Panggambarane iku ngenani sajarah kewan bumi sing kagambarake wiwitane kaya cempé (keallahan), lan pungkasané dadi naga (kamanungsan). Taun 1776 diwiwiti kanthi Declaration of Independence sing nandhani keallahan, lan Alien and Sedition Acts nggambarake kamanungsan; lan sajrone rong puluh loro taun sing ndhisiki wiwitan pamaréntahan kewan bumi minangka karajan kaping enem ing ramalan Kitab Suci, transisi saka cempé marang naga iku dilambangake.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Wiwitaning paukuman rong ewu limang atus rong puluh taun tumrap karajan sisih kidul, yaiku Yehuda, kagandhèng karo wiwitaning rong ewu telung atus taun ing Daniel bab wolu, ayat patbelas. Panyepak-nyepak marang pasucèn lan bala ing Yehuda wiwit ing taun 677 SM, lan wangsit rong ewu telung atus taun iku wiwit rong atus rong puluh taun sawisé, yaiku ing taun 457 SM. Tongkat karajan sisih kidul, yaiku Yehuda, digandhèngaké karo pralambang patang puluh enem tumrap karajan sisih lor, lan uga kagandhèng karo rong ewu telung atus taun lumantar gandhèngan rong atus rong puluh.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Paulus ngakoni yèn dhèwèké iku peladosing pamréntahaning Allah, banjur njlentrehaké yèn pamréntahan kang diladèni déning dhèwèké iku rahasianing Allah, yaiku Kristus ana ing kowé, pangajab kamulyan. Salajengipun, dhèwèké ngrembug kayektèn iki nalika nulis marang Timotius.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Lan tanpa pasulayan gedhé temenan rahasia kasalehan iku: Allah kapratelakaké ana ing daging, kabeneraké ana ing Roh, katon déning para malaékat, diwartakaké marang para bangsa liya, dipracaya ana ing jagad, katampèn munggah menyang kamulyan. 1 Timotius 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Paulus ing kéné ngandika yèn rahasia kasaléhan iku Gusti Allah kang kawedhar ana ing daging. Gusti Allah iku Sirah, lan daging iku badan. Rahasia kasaléhan iku Kristus ana ing wong pracaya, yaiku manunggalé kaallahan lan kamanungsan. Paulus uga migunakaké pepindhan palakraman kaya déné Hosea.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Amarga kita iki padha dadi anggota saka badané, saka dagingé, lan saka balung-balungé. Awit saka iku, wong lanang bakal ninggal bapa lan biyungé, lan bakal dados satunggal karo garwané, lan wong loro iku bakal dadi satunggal daging. Iki sawijining rahasia kang gedhé; nanging kang dakwicarakaké iku bab Kristus lan pasamuwan. Efesus 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Ing bab kaping telung puluh pitu, nalika Yehezkiel nemtokake prajanjian ing dina-dina wekasan, yaiku prajanjian kang dianyari karo wong-wong kang diidentifikasi minangka satus patang puluh papat ewu, dheweke maringi sawijining pralambang bab panyawijine rong teken. Rong teken mau, pepethan demi pepethan, nyakup pepindhaning bebrayan saka Hosea lan Paulus. Nalika wis disawijèkaké bebarengan, wong-wong mau ora bakal dadi rong bangsa manèh, nanging dadi satunggal bangsa, ing salawas-lawase.

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Lan Aku bakal ndadèkaké wong-wong mau dadi siji bangsa ana ing tanah, ing gunung-gunung Israel; lan siji ratu bakal dadi ratu tumrap wong-wong mau kabèh; lan wong-wong mau ora bakal dadi loro bangsa menèh, lan ora bakal kabagi dadi loro karajan menèh babar pisan. Wong-wong mau uga ora bakal najisaké awaké dhéwé menèh nganggo brahala-brahala, utawa barang-barang kang njijiki, utawa samubarang paneraké; nanging Aku bakal nylametaké wong-wong mau saka sakèhé panggonan padunungané, ing kono wong-wong mau wis padha gawé dosa, lan bakal nucèkaké wong-wong mau; mangka wong-wong mau bakal dadi umaté-Ku, lan Aku bakal dadi Allahé. Yehezkiel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Gumandhèngé bebarengan ing kitab Ezekiel nandhani kapan padha wis ora kapérang manèh, uga ora nglakoni dosa manèh, nalika padha karesiki, lan Gusti Allah dadi Allahé siji-sijiné tumrap wong-wong mau, lan padha mung nduwèni siji ratu. Ing tanggal 22 Oktober, Utusaning Prajanjian dumadakan rawuh menyang Padaleman Suci kanggo “ngresiki” umaté. Panjenengané rawuh kanggo nampani sawijining karajan, kang miturut Pétrus bangsa karajan iku banjur kudu dadi karajan para imam lan para ratu. Ing tanggal iku uga sang pangantèn lanang rawuh ing pawiwahan, yaiku sawijining wewadi kang diandharaké déning Paulus lan Hosea, kang makili manunggaling kaallahan lan kamanungsan. Yohanes nerangaké manawa wewadi iku, kang déning Paulus diarani “Kristus ana ing kowé, pangajabing kamulyan,” bakal katuntaské ing dina-dina swaraning malaékat kapitu.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Nanging ing dina-dina swarané malaékat kapitu, nalika dhèwèké wiwit muni, rahasiané Gusti Allah bakal kalampahan, kaya sing wus Panjenengané wartakaké marang para abdiné, para nabi. Wahyu 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Malaékat kapitu iku bilai katelu, kang dumugi ing tanggal 11 September 2001. Malaékat kapitu wiwit muni nalika malaékat katelu rawuh ing sajarah taun 1844, lan sabanjuré, nanging pambrontakan taun 1863 ngalang-alangi supaya pakaryan mau ora kasampurnakaké. Malaékat katelu rawuh lan kalasangka kapitu wiwit muni manèh ing tanggal 11 September 2001, lan ing wekdal punika “rahasyané Allah” bakal “kasampurnakaké.” “Rahasia” iku yaiku pepaduaning kaallahan karo kamanungsan, kang ngasilaké satus patang puluh papat ewu, kang banjur dados panjining Allah lan wadyabalané. Awit saka iku, pasal telung puluh pitu saka Yehezkiel diwiwiti kanthi Yehezkiel dipunasta menyang sawijining lebak balung-balung garing kang mati. Balung-balung iku nggambaraké Adventisme Laodikia ing tanggal 11 September 2001, lan awit saka iku Paulus ngaturaké Injilipun bab rahasiané Allah marang wong-wong Laodikia.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Amarga aku kersa supaya kowe padha ngerti sepira gedhene perjuanganku tumrap kowe, lan tumrap wong-wong ing Laodikia, uga tumrap sakehe wong kang durung nate weruh pasuryanku sajroning badan; supaya atine padha kaengkug, katali bebarengan ana ing katresnan, lan supaya tekan marang sakehing kasugihan saka kapitadosan kang sampurna ing pangerten, marang pangakuning rahasia Allah, lan Sang Rama, lan Sang Kristus; ana ing Panjenengane iku kasimpen sakehing bandha kawicaksanan lan kawruh. Kolose 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Iki uga minangka katrangan sing digandhengake déning Sister White karo balung-balung garing sing mati ing kitab Yehezkiel.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Nanging dudu mung pasemon balung-balung garing iki kang katrapake marang jagad, nanging uga marang wong-wong sing wis kaparingan pepadhang gedhé; awit wong-wong mau uga kaya balung-balung ing lebak. Wong-wong mau nduwèni wujud manungsa, rerangkèning badan; nanging padha ora nduwèni urip rohani. Nanging pasemon iku ora mung ninggalake balung-balung garing mau kasambung bebarengan dadi wujud-wujud manungsa; awit ora cukup mung ana kasimetrisan geger lan pasuryan. Ambeganing urip kudu nguripake badan-badan iku, supaya bisa ngadeg jejeg lan banjur tumandang kanthi aktif. Balung-balung iki nglambangake brayat Israèl, pasamuwaning Allah, lan pangarep-areping pasamuwan iku yaiku pangaribawa kang nguripake saka Roh Suci. Pangéran kudu ngembusi balung-balung garing iku, supaya padha urip.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

“Rohing Allah, kanthi daya kang nguripake, kudu ana ing saben sarana manungsa, supaya saben otot lan urat rohani bisa tumindak. Tanpa Roh Suci, tanpa ambeganing Allah, ana kelesuaning kalbu, lan sirnane urip rohani. Akeh wong kang tanpa urip rohani jenenge kacathet ana ing daftar pasamuwan, nanging jenenge ora katulis ing kitabing urip kagunganing Cempe. Bisa wae padha kagandheng karo pasamuwan, nanging padha ora manunggal karo Gusti. Bisa wae padha sregep nindakake sapérangan tata-kewajiban tartamtu, lan dianggep minangka wong urip; nanging akeh kang kalebu ing antarane wong-wong sing ‘duwé jeneng manawa kowé urip, nanging sajatiné kowé mati.’”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Saupama ora ana pertobatan sejati saka jiwa marang Gusti Allah; saupama ambegan gesangipun Gusti Allah ora nguripi jiwa marang urip rohani; saupama wong-wong kang ngaken bebener ora katuntun déning prinsip kang lair saka swarga, wong-wong iku dudu lair saka wiji kang ora kena rusak, kang urip lan tetep salawas-lawase. Saupama wong-wong iku ora pracaya marang kabenerané Kristus minangka siji-sijiné pangayomané; saupama wong-wong iku ora nulad watakipun, makarya ing Rohipun, wong-wong iku wuda, wong-wong iku ora ngagem jubah kabeneranipun. Wong-wong mati asring digatekaké kaya wong urip; amarga wong-wong kang ngudi apa kang diarani karahayon miturut gagasané dhéwé, ora kagungan Allah makarya ana ing njero wong-wong iku, maringi karsaning lan tumindak miturut karsaning kasaénanipun.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Golongan punika kaawakili kanthi cetha déning lebak balung-balung garing ingkang dipuntingali déning Yeheskiel wonten ing sesanti.” Review and Herald, 17 Januari 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Pesen Laodikia pisanan dipunaturaken dhateng Adventisme ing taun 1856, ing taun ingkang sami Gusti mbikak pepadhang ingkang saya maju bab “pitu kaping” saking Imamat bab rong puluh enem. Pesen taun 1856 punika, ingkang kadadosan saking pesen internal ingkang nyeluk dhateng pamratobat, lan pesen eksternal bab pitedah, dipuntampik ing taun 1863. Pesen Laodikia bab wewadi “Kristus wonten ing panjenengan, pangajeng-ajeng kamulyan”, dipunwastani malih ing taun 1888 déning Para Sesepuh Jones lan Waggoner, lan pesen punika ugi dipunmangertosi déning Sister White minangka pesen dhateng Laodikia.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Baris demi baris, Yehezkiel pasal telung puluh pitu kawiwitan kanthi Yehezkiel kanthi rohani dipun-gawa dhateng tanggal 11 September 2001, ing pundi piyambakipun kaparingi paningal bab Adventisme Laodikia, ingkang sampun pejah wonten ing dosa lan kaluputan. Piyambakipun dipun-prentah maringi kalih pesen kenabian ingkang béda. Ingkang kapisan ngasilaken satunggaling panggandhèngan dados satunggal, nanging badan-badan punika taksih pejah. Ramalan ingkang kapindho nyuwun supados pesen bab “papat angin” ngembusaken gesang dhateng balung-balung punika. Pesen bab papat angin punika inggih punika pesen pemeteraian tumrap satus patang puluh sekawan ewu, ingkang nandhesaken wontenipun papat malaékat ingkang nyekel papat angin. Sister White ngenali papat angin punika minangka “jaran nepsu”, ingkang ngupadi uwal, awit saweg dipun-tahan. Jaran nepsu Islam punika ngupadi uwal lan nggawa pati tuwin karusakan wonten ing marganipun, kados dene ingkang katindakakenipun ing tanggal 11 September 2001, lan badhé dipun-lepas malih ing wekdal angger-angger Minggu ingkang badhé enggal rawuh.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Pesen iku ndadèkaké badan-badan sing mati mau dadi sawijining wadya bala kang manunggal lan ngadeg ana ing sikilé. Wadya bala kang manunggal iku digugah supaya ngadeg ana ing sikilé minangka wangsulan marang pesené malaékat kapitu, awit ing dina-dinané swaraning malaékat kapitu, wewadi ngenani palakramané wong satus patang puluh papat èwu karo Kristus bakal kasampurnakaké.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Sabanjuré, Yéhezkièl dipunparingi pamedharan bab panyawijiné rong teken ingkang dados satunggal bangsa. Rong teken punika inggih punika kraton Israèl sisih lor, lan kraton Yéhuda sisih kidul, ingkang kasawijèkaké dados satunggal bangsa nalika pungkasaning mangsa panyebaran bebarenganipun ingkang suwéné kalih éwu gangsal atus kalih dasa taun. Pungkasan bebarengan punika ngasilaké padaleman rohani, ingkang dipratandhakaké déning patang dasa enem taun ing wiwitan lan ing pungkasaning mangsa panyebaran bebarengan punika.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

“‘Lan padha tangi ésuk-isuk, banjur budhal menyang ara-ara samun Tekoa; lan nalika padha budhal, Yosafat jumeneng lan ngandika: Rungokna aku, hé Yéhuda, lan kowé para pedunung ing Yérusalèm; pracayaa marang Pangéran Allahmu, temah kowé bakal katetepaké; pracayaa marang para nabi-Né, temah kowé bakal kasaenan. 2 Babad 20:20.’

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“Padha pracayaa marang Pangéran Allahmu, temahan kowé bakal diteguhaké; padha pracayaa marang para nabi-Né, temahan kowé bakal kasil.”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Yesaya 8:20. ‘Maring angger-angger lan marang paseksen; manawa wong-wong mau ora ngucap miturut pangandika iki, iku amarga ora ana pepadhang ana ing wong-wong mau.’”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Ing kéné ana loro wewaton sing dipasrahaké marang umaté Allah: loro kaanan kanggo kasil. Angger-anggering Torèt kang dipangandikakaké déning Yéhuwah piyambak, lan rohing wangsit, iku loro sumber kawicaksanan kanggo nuntun umaté ing saben pengalaman. Pangandharing Torèt 4:6. ‘Iki kawicaksananmu lan pangertenmu ana ing ngarsané para bangsa, kang bakal padha matur, Satemené bangsa gedhé iki iku bangsa kang wicaksana lan duwé pangerten.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Angger-anggeré Allah lan Roh Wangsit lumampah sesarengan kanggo nuntun lan paring pitutur marang pasamuwan, lan saben-saben pasamuwan wis ngakoni prakara iki lumantar netepi angger-anggeré Panjenengané, roh wangsit wis kadhawuhaké kanggo nuntun dheweke ana ing dalan kayekten.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Wahyu 12:17. ‘Lan naga nesu marang wong wadon iku, banjur lunga arep perang nglawan turahaning turuné, yaiku wong-wong kang netepi dhawuh-dhawuhe Gusti Allah lan nduwèni paseksèné Yesus Kristus.’ Ramalan iki kanthi cetha nedahaké yèn pasamuwan turahan bakal ngakoni Gusti Allah ana ing angger-anggering Toret-Né lan bakal nduwèni kanugrahan karaman. Manut marang angger-anggeré Gusti Allah, lan roh karaman, tansah dadi pratandha kang mbedakaké umaté Gusti Allah kang sejati, lan paukumaning panggawé biyasané diwènèhake adhedhasar pepènget-pepènget kang katuduh ing wektu saiki.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Ing jamané Yérémia, bangsa iku ora duwé pitakon bab piwulangé Musa, Élia, utawa Élisa, nanging padha mangu-mangu lan nyingkiraké piwulang sing diutus déning Allah marang Yérémia nganti daya lan kakuwatané kasia-sia lan ora ana tamba manèh kajaba Allah ngeteraké wong-wong mau menyang ing pambuwangan.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Mangkono uga ing jamané Kristus, bangsa iku wus sinau manawa pawartané Yeremia iku bener, lan padha mbujuk awaké dhéwé supaya pracaya yèn saupama padha urip ing jamané para leluhuré, mesthiné padha bakal nampani pawartané; nanging ing wektu sing padha padha nampik pawartané Kristus, bab Panjenengané kang wus ditulis déning para nabi kabèh.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Nalika pekabarané malaékat katelu jumeneng ana ing donya, kang kanggo mbabar angger-anggering Allah marang pasamuwan sajroning kasampurnan lan kakuwatané, peparing ramalan uga sanalika dipulihaké. Peparing iki wis nindakaké perangan kang banget wigati ing pangrembakan lan majuning pekabaran iki.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Amarga beda-beda panemu wis njedhul gegayutan karo tafsiran Kitab Suci lan cara-cara pakaryan, kang cundhuk kanggo ngoyagake iman para pracaya marang pamedhar kabar iki lan nuntun marang pecahing pasawangan ing pakaryan, roh wangsit tansah maringi pepadhang marang kahanan iku. Roh iku tansah nggawa kasawijayaning pamawas lan karukunaning tumindak marang badan para pracaya. Ing saben mangsa krisis kang njedhul sajroning pangrembakaning pamedhar kabar iki lan tuwuhing pakaryan, wong-wong kang ngadeg mantep ana ing sisihing angger-anggering Allah lan pepadhanging Roh Wangsit wus oleh kamenangan, lan pakaryan iku wus ngrembaka ana ing tangané.” Loma Linda Messages, 34.