My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Nyuwun pangapunten awit kakehaning tembung sadèrèngipun ngrembag pokok prakawis ingkang utami. Kula kepéngin mapanakaken sawetawis garis wangsit ingkang dados pérangan-pérangan wigati saking logika ingkang badhé kula ginakaken nalika kita kanthi langsung nyinau kitab Yoèl. Kula sampun nate nyebataken bilih tembung Ibrani ingkang dipunjarwakaken dados “dipunpedhot” ing kitab Yoèl, manggihaken oyodipun wonten ing cara kurban kanggé ngesahaken satunggaling prejanjian ing jamanipun Abraham.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

Tangia, hé para wong mendem, lan padha nangisa; sarta padha nggero, hé sakèhé wong sing ngombé anggur, marga saka anggur anyar; awit iku wus kapedhot saka cangkemmu. Yoèl 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Tembung Ibrani “dipunpedhot” punika H3772, lan punika tembung oyot dhasar ingkang tegesipun ‘ngethok (saka, mudhun, utawi dados pecah); kanthi implikasi ngrusak utawi ngentekake; mliginipun damel prajanjian (inggih punika, damel pasawutanan utawi palilah, ing wiwitan kanthi ngethok daging lan lumampah ing antawisipun pérangan-péranganipun).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Aku mangertosi bilih definisi Strong tumrap tembung “cut off” nyebat punika minangka “oyod dhasar,” ing pangertosan gramatikal. Sanadyan mekaten, panyegetan ingkang gegandhengan kaliyan prajanjian lan Abraham punika nedahaken bilih pepadhanging prajanjian punika kaiket ing tembung punika, lan pepadhang mau kapratelakaken wonten ing oyod sajarahipun ingkang dhasar. “Cut” wonten ing babagan sajarah prajanjian punika minangka pralambang kenabian adhedhasar oyod-oyodipun ingkang dhasar, lan ugi katetepaken sacara gramatikal minangka oyod dhasar.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Pangucap ing ayat kaping lima iku ora mung netepaké manawa wong-wong mau ora nduwèni piwulang bab udan pungkasan, kaya kang dilambangaké déning “anggur anyar,” nanging uga manawa nalika semana lan ing papan kono uga padha ditampik minangka umat prejanjiané Allah, yaiku umat prejanjian kang nglacak “oyod wiwitané” bali marang Abraham.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Generasi sing mati ing ara-ara samun sajrone patang puluh taun, nglacak oyod purbané bali marang Abraham, tegesé bapak saka akèh bangsa. Generasi sing mlebu ing Tanah Prajanjian bebarengan karo Yosua, nglacak oyod purbané bali marang Abraham. Wong-wong Yahudi sing nyalibaké Kristus nglacak oyod purbané bali marang Abraham. Kaum Protestan sing metu saka Jaman Peteng, lan sing banjur diuji lan diliwati minangka umat prajanjian pilihané Allah ing taun 1844, nglacak oyod purbané bali marang Abraham. Gerakan Millerite Philadelphian sing mlebu ing Papan Mahasuci ing tanggal 22 Oktober 1844 nglacak oyod purbané bali marang Abraham. Gerakan Millerite Laodikea sing mbangun manèh Yerikho ing taun 1863, nglacak oyod purbané bali marang Abraham. Greja Advent Hari Kaping Pitu Laodikea sing dimuntahaké metu saka tutuké Gusti ing hukum Minggu sing bakal enggal teka, nglacak oyod purbané bali marang Abraham. Kabeh generasi iku wis, utawa bakal netepi pasemon bab pakebonan anggur.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Para wong mendem ing Yoel padha tangi lan nemu yèn wong-wong mau wis katampik minangka umaté Allah, lan yèn wong-wong mau ora nduwèni pawartos babagan udan pungkasan. Mula, kosok baliné banjur dadi bener. Wong-wong sing déning Yoel diarani nganggo “makutha kamulyan,” banjur lumebu ing prejanjian, dipatri, lan diangkat munggah minangka pisungsung. Prejanjian pisanan kang kasahaké antarané Allah lan sawijining umat pilihan diwiwiti kanthi “pamotongan” kang padha, sing kaawakaké ing kurban pungkasané umaté Allah, kang diwiwiti nalika hukum Minggu. Pamotongan iku yaiku pamisahan antarané gandum lan suket eri. Suket eri katampik lan dibuwang menyang geni, lan gandum diiket dadi siji minangka pisungsung gandum woh wiwitan Pentakosta, kang banjur diangkat munggah, “kaya ing taun-taun biyèn.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Ana patang papan sing lumrahé dituding minangka makili prajanjiané Abraham. Ing Purwaning Dumadi rolas Abraham “dipanggil” lan kaparingan janji kanggo ndadèkaké dhèwèké bangsa kang gedhé. Iki dudu pérangan saka prajanjian, nanging minangka panggilaning sawijining janji. Ing wektu iku jenengé isih Abram, awit salah siji saka pralambang-pralambang sesambetan prajanjian yaiku owahing jeneng. Jeneng Abram diowahi ing langkah katelu saka patang langkah prajanjian mau.

For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

Awit nalika Gusti Allah maringi prasetyan marang Abraham, marga ora ana sing luwih agung kang bisa dadi panyumpahane, Panjenengane banjur supaos lumantar sarirane piyambak, pangandikane: Satemene mberkahi Ingsun bakal mberkahi kowe, lan nambahi Ingsun bakal nambahi kowe. Lan mangkono, sawuse Abraham sabar lestantun, dheweke nampani prasetyan iku. Awit satemene manungsa iku supaos demi kang luwih agung; lan tumrap wong-wong mau, supaos minangka pangukuh iku dadi pungkasaning sakehing pasulayan. Ing prakara iki Gusti Allah, kanthi karsa arep luwih cetha nduduhaké marang para waris prasetyan bab ora owahing putusaning panggalihipun, banjur ngukuhaké iku kanthi supaos; supaya lumantar rong prakara kang ora owah, kang ing kono mokal tumrap Gusti Allah goroh, kita oleh panglipur kang rosa, yaiku kita kang wus padha mlayu ngupaya pangayoman supaya nyekel pangajeng-ajeng kang wus katetepaké ana ing ngarsanira kita; pangajeng-ajeng iku kita duwèni minangka jangkaring nyawa, kang temen lan kukuh, lan kang mlebu tekan ing sajroning sing ana ing sabrange geber; menyang papan kono Sang Kang Lumaku Rumiyin wis mlebet kanggo kita, yaiku Gusti Yesus, kang wus katetepaké dadi Imam Agung salawas-lawase miturut tatananing Melkisedek. Ibrani 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Panggilan iku minangka prasetyané Gusti Allah marang Abram, lan Panjenengané maringi paseksi kapindho lumantar “sumpah” kang banjur ndherek. “Sumpah” kang banjur ndherek iku kapérang telu. Sawisé panggilan awujud prasetya, kang dadi langkah kapisan, langkah kapindho, katelu, lan kaping pat iku minangka prajanjian telu pérangan kang satemené, déning Gusti Allah, karo umat pilihan. Ing Purwaning Dumadi limalas Gusti Allah kanthi resmi “ngethok” (netepaké) prajanjian iku lumantar ritus kang ngédab-édabi, ing ngendi mung Gusti Allah piyambak kang ngliwati antarané kéwan-kéwan kang wis dipara dadi loro, kanthi tanpa sarat njanjèkaké tanah marang turuné Abraham. Tanah Prajanjian kaajèkaké minangka tanah ing antarané rong kali; kali Mesir lan kali Éfrat. Langkah kapisan saka prajanjian telu pérangan iku ngemu rujukan langsung marang simbolisme kenabian bab rong kali, lan samubarang kabèh kang kagandhèng karo pralambang iku. Nalika ilham nuding marang kali Ulai lan Hidékel minangka prastawa-prastawa kang sapréné lagi lumaku tumuju kasampurnané, loro kali iku wis dipratélakaké kanthi pralambang ana ing wangsité Abram. Papaning kahanan iku ana ing antarané rong kaliné Abram, kang manawa digandhèngaké karo rong kaliné Daniel dadi patang kali, awit swarané Kristus iku swarané banyu akèh.

In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

Ing dina iku uga Sang Yehuwah damel prejanjian karo Abram, pangandikané: Marang turunmu wis Dakparingaké tanah iki, wiwit saka kali ing Mesir nganti tekan kali gedhé, yaiku kali Éfrat: wong Keni, wong Kenizi, wong Kadmoni, wong Het, wong Ferizi, wong Refaim, wong Amori, wong Kanaan, wong Girgasi, lan wong Yebusi. Purwaning Dumadi 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Tanah yang dijanjèkaké marang Abram iku kabèh jagad, kang kaawakili déning sepuluh raja ing dina-dina pungkasan, déné ing dina-dina wiwitaning prejanjian iku kacathet minangka sepuluh suku, dudu raja. Satus patang puluh papat èwu iku bakal ana ing pasulayan karo kabèh jagad. Banjur jagad bakal melu kabawah ing prosès panggodhan lumantar pameksan ibadah dina Minggu déning sawijining pamaréntahan donya siji ing sangisoré pituduhing sundel abang kesumba saka Wahyu pitulas, kang mrentah ngungkuli sepuluh raja ing bumi. Ing Abram, pralambang gréja lan nagara saka gambar kéwan iku kaawakili déning kali Mesir, sawijining pralambang tata-nagara, lan kali Babil, sawijining pralambang tata-gréja.

After these things the word of the Lord came unto Abram in a vision, saying,

Sawisé prakara-prakara iki, pangandikané Pangéran rawuh marang Abram ana ing sajroning sawijining wahyu, mangkéné pangandikané,

Fear not, Abram: I am thy shield, and thy exceeding great reward.

Aja wedi, Abram: Ingsun iki tamèngira lan ganjaranira kang gedhé banget.

And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

Lan Abram matur, Dhuh Pangéran Allah, punapa ingkang badhé Paduka paringaken dhateng kawula, déné kawula tindak tanpa anak, lan punggawa ing griya kawula punika Eliezer saking Damsyik? Lan Abram matur, Lah, dhateng kawula Paduka boten paring turun; lan, lah, tiyang ingkang lair wonten ing griya kawula punika dados ahli waris kawula. Lan, lah, pangandikanipun Pangéran rawuh dhateng piyambakipun, ngandika,

This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

Iki ora bakal dadi ahli warismu; nanging wong kang bakal metu saka wetengmu dhéwé bakal dadi ahli warismu. Panjenengané banjur nggawa dheweke metu, lan ngandika, “Saiki mandengana menyang langit lan caconana lintang-lintang iku, manawa kowé bisa ngétung cacahé.” Panjenengané banjur ngandika marang dheweke, “Mangkono iku turunanmu bakal dadi.”

And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

Lan dhèwèké pracaya marang Pangéran; lan Panjenengané ngétang iku marang dhèwèké dadi kabeneran. Lan Panjenengané ngandika marang dhèwèké,

I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Ingsun iki Pangeran Yehuwah kang ngetokaké kowé saka Ur, tanahé wong Kasdim, supaya maringi tanah iki marang kowé dadi warisanmu.

And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

Panjenengané banjur matur, “Dhuh Pangéran Allah, kanthi apa kawula badhé mangertosi bilih kawula badhé marisi punika?” Panjenengané banjur ngandika dhateng piyambakipun,

Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

Jupukenna sapi wedok umur telung taun, lan wedhus wadon umur telung taun, lan wedhus gembel lanang umur telung taun, sarta manuk dara tuwa, lan piyik dara.

And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

Lan piyambakipun mundhut kabèh iku, banjur dipérang ing tengahé, lan saben pérangan dipasang sapasang adu-adéan; nanging manuk-manuk iku ora dipérang. Lan nalika manuk-manuk pamangsa padha tumurun ing bangké-bangké iku, Abram ngusir mau kabèh. Lan nalika srengéngé lagi arep surup, turu jero tumiba marang Abram; lah, rasa giris saka pepeteng kang gedhé banget tumiba marang dhèwèké. Lan Panjenengané ngandika marang Abram,

Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

Sumurupa kowruhana yèn turunmu bakal dadi wong manca ana ing tanah sing dudu kagungané dhéwé, lan bakal ngabdi marang wong-wong ing kono; lan wong-wong mau bakal nandhangsaraké wong-wong mau patang atus taun lawasé; Lan bangsa iku uga, kang bakal diladèni déning wong-wong mau, bakal Dakadili; lan sawisé iku wong-wong mau bakal metu mawa banda kasugihan kang akèh.

And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

Lan sira bakal sowan marang para leluhurira kanthi tentrem; sira bakal kakubur ing yuswa sepuh kang becik.

But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

Nanging ing turun kaping papat, wong-wong mau bakal bali mrene maneh; awit pialaning bangsa Amori durung kebak.

And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

Lan kadadéané, nalika srengéngé wus surup lan dadi peteng, lah katon ana pawon kumelun lan obor kang murub lumaku ngliwati ing antarané pérangan-pérangan iku. Purwaning Dumadi 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Panjenengané kang bakal nuntun Musa lan para putrané Israèl minangka tugu geni ing wayah bengi lan méga ing wayah awan lumaku ngliwati pérangan-pérangan sing “kapotong” mau minangka pawon sing ngudud lan damar sing murub.

And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

Pangéran lumampah ana ing ngarepé wong-wong mau ing wayah awan ana ing tugu méga, kanggo nuntun wong-wong mau ing dalan; lan ing wayah bengi ana ing tugu geni, kanggo madhangi wong-wong mau; supaya wong-wong mau bisa lumaku awan lan bengi: Panjenengané ora njupuk adoh tugu méga ing wayah awan, utawa tugu geni ing wayah bengi, saka ngarepé umat. Pangentasan 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Lampu kang murub lan pawon kang ngepul ngetipakaké tugu méga utawa geni, lan makili sawijining unsur kenabian saka langkah kapisan, saka telung langkah kang kawewehaké nalika Gusti Allah netepaké prejanjian karo Abram. Bab iki diwiwiti kanthi tembung, “Aja wedi,” amarga pawarta malaékat kapisan iku, wedi marang Gusti Allah, lan wong-wong kang kaya Abram wedi marang Gusti Allah, ora prelu wedi marang Gusti Allah. Ana rong jinis rasa wedi, amarga ana rong golongan manungsa.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Luwih adoh ing pethikan prajanjian iku, Abram precaya marang Allah lan iku diétung marang dhèwèké minangka kabeneran. Katelu malaékat iku sajajar karo pakaryané Roh Suci kaya dene dipratélakaké déning Yohanes, sing mulang yèn Roh Suci nyadharaké telung prakara: dosa, kabeneran, lan paukuman. Ciri-ciri mau cocog karo katelu malaékat iku, mula sawisé wedi marang Allah dipratélakaké ing pethikan prajanjian, banjur langkah kapindho, yaiku kabeneran, diidentifikasi, lan sawisé iku katutaké déning pangandikan paukuman, yaiku pakaryan katelu Roh Suci, lan pesen saka malaékat katelu. Langkah kapisan saka prajanjian iku marakaké pralambang pesen malaékat kapisan, kang tansah dadi fraktal saka kabèh telung pesen iku. Katelu langkah saka prosès prajanjian iku nggambaraké katelu malaékat ing Wahyu patbelas.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Sawisé Abram kaétang dadi wong mursid minangka pratandha malaékat kapindho, dhèwèké nyawisaké kurban, amarga kurban iku disawisaké pas sadurungé langkah katelu pengadilan. Kurban mau nggambaraké kurbané para wong Lèwi ing Maleakhi telu, kang diunggahaké dadi panji. Kaya déné telung mangsa patang puluh taun ing uripé Musa nggambaraké telung pèsen para malaékat, patang puluh taun kapisan ing uripé Musa ngandhut kabèh telung langkah saka pèsen telung malaékat.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Panggenan wiwitaning paseksen Musa yaiku nalika wong tuwané wedi marang Gusti Allah, (langkah kapisan), banjur katut déning sawijining ujian visual. Langkah kapindho nyakup sawijining ujian visual, kaya kang kadadéan ing Daniel bab siji, nalika Daniel dhisik wedi marang Gusti Allah lan nampik mangan panganan diet Babil, banjur diuji adhedhasar katoné badané. Banjur tumrap Daniel ana ujian kaping telu telung taun sawisé iku déning raja Nebukadnésar, sawijining pralambang raja sisih lor lan angger-angger Minggu, kang minangka pekabaran malaékat katelu.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Wong tuwané Musa wedi asih marang Gusti Allah, banjur nglebokaké Musa menyang sawijining pethi ing banyu, lan putriné Firaun katuntun kanggo ndeleng kahanan iku, banjur netepaké paukuman kang nyengkuyung supaya bocah iku dislametaké. Wiwitaning urip Musa iku minangka sawijining pepadhan tumrap prajanjian kang digawé Gusti Allah karo umat manungsa, lan banjur lumantar Musa, Gusti Allah uga ndamel prajanjian karo sawijining bangsa pilihan kang kapilih saka ing antarané umat manungsa. Prajanjiané Nuh karo umat manungsa nggambarake kumpulan gedhé, lan prajanjiané Musa karo sawijining bangsa pilihan iku nggambarake satus patang puluh papat ewu. Kurban kang kudu dipasrahaké Abram kanggo netepaké prajanjian mau ngemot pralambang prajanjiané Nuh, kaya déné Musa uga nindakaké panggenaping pamedhar wangsité Abram pirang-pirang abad sawisé.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Pisungsung iku kapérang saka limang jinis kéwan: sapi béti umur telung taun, wedhus béti umur telung taun, wedhus gèmbèl lanang umur telung taun, manuk dara, lan anak manuk dara. Manuk-manuk iku ditinggal utuh, déné sapi béti, wedhus gèmbèl lanang, lan wedhus béti “dipotong” dadi loro. Pisungsung iku nglambangaké pangangkatan sawijining panji ing dina-dina pungkasan minangka sawijining ujian visual tumrap umat manungsa. Tandha visual kanggo putri Firaun yaiku bayi Musa ana ing pethi. Pethi iku dilambangaké déning wolung jiwa ing pethi Nuh. Cacah “wolu” diteguhaké minangka salah siji saka ciri-ciri kenabian panji saka wong satus patang puluh papat éwu. Manawa panjenengan nimbang limang pisungsung kéwan mau lan mbagi telu dadi loro, mula pisungsung panjenengan kapérang saka wolung pérangan, kaya kang dilambangaké déning Nuh, banjur dikukuhaké ana ing pisungsung Abram.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Lima kéwan mau, nalika dipara kaya sing dipréntahaké déning Gusti Allah, nggambaraké angka “wolu,” lan kanthi mangkono padha nggambaraké jiwa-jiwa ing pungkasaning jagad sing wis dipralambangaké déning “wolu” jiwa ing dhuwur pethi. Tandaning tetak, kang dadi langkah kapindho ing prejanjian Abram kang kaping telu, kudu dilaksanakké ing dina kaping “wolu” sawisé lair; lan upacara iku banjur digantos déning baptisan, kang nglambangaké wunguné Kristus, sing kalakon ing dina kaping “wolu.” Angka “wolu” iku minangka ciri kang wis mapan ana ing prejanjiané Nuh lan Musa, lan padha nglambangaké satus patang puluh papat ewu wong sing bakal kaangkat dadi pisungsung panji, lan kang dadi “kang kawolu,” yaiku saka pitu mau.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Kéwan lima mau makili para prawan wicaksana lima, kang dilambangaké déning “wolu” ing pethi, bakal lumebu saka donya lawas menyang donya anyar—tanpa ngalami pati.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Pisungsungé Abram iku pisungsung kang murni, awit kabèh kewan ing sajroning pisungsung iku kalebu kewan-kewan kang resik, lan bebarengan mau makili kewan-kewan utama kang dipigunakaké kanggo kurban obongan kabèh. Pesené malaékat kang kapisan nyakup dhawuh supaya nyembah Sang Nitahaké, lan kewan-kewan kurban utama sajroning paladosan pasucèn kang bakal ditetepaké nalika ramalané Abram kasembadan ing jamané Musa katetepaké minangka pisungsung-pisungsung pangibadah, déné ing wektu kang padha uga dadi pralambang tumrap sesambaté malaékat kang kapisan supaya nyembah Sang Nitahaké.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Ayat wolulas kanthi cetha nyatakake, “Ing dina iku Pangeran Yehuwah nganakake prajanjian karo Abram.” Iku nandhani langkah kapisan saka telung langkah sing nglambangake telung malaékat ing Wahyu patbelas. Langkah prajanjian ing Purwaning Dumadi limalas makili piwulang malaékat kapisan ing Wahyu patbelas, kang banjur diterusake dening malaékat kapindho, sing dilambangake déning langkah kapindho saka prajanjian Abram sing kapacak ing Purwaning Dumadi pitulas.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Ing langkah kapindho, jeneng Abram diowahi dadi Abraham. Abram tegesé ‘sang rama kaluhurna,’ lan Abraham tegesé ‘sang rama saka akèh bangsa.’ Ing panelponé Abram, janji kanggo dadi bangsa gedhé wis kaparingaké, nanging janji iku durung dikukuhaké nganti jeneng Abram diowahi. Banjur dhèwèké dadi bapa kapisan saka umat prajanjian pilihan. Langkah sabanjuré nglambangaké pekabaran malaékat katelu nalika Abraham diuji sajroning ngurbanaké Ishak, kang nglambangaké salib, kang nglambangaké tanggal 22 Oktober 1844, kang nglambangaké undhang-undhang Minggu—kang iku pekabaran malaékat katelu. Langkah prajanjian katelu iku kawujud ing tanggal rong puluh loro Oktober taun 1844, lan prakara iku katetepaké ing Purwaning Dumadi bab rong puluh loro.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Ing langkah kapindho, yaiku pekabaran malaékat kapindho, nalika jeneng Abram diganti, upacara tetak dados ditetepaké minangka “tetenger” tumrap umat prajanjian lan sesambetané karo Allah. Ing sajarah pekabaran malaékat kapindho iku umat Allah dipateraèkaké. Wong-wong mau diangkat minangka panji ing pekabaran malaékat katelu kang diwakili déning undhang-undhang Minggu, nanging wong-wong mau dipateraèkaké ing mangsa sadurungé undhang-undhang Minggu, kang ing sajarah Millerit ateges, sakdurungé lawang katutup ing tanggal 22 Oktober 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Mangkono uga tumrap telung dhawuh supaya metu saka Babil, kang miwiti wangsit 2300 taun, kang rampung nalika tekane malaékat katelu ing tanggal 22 Oktober 1844. Bait Suci rampung sajrone sajarahing dhawuh kapindho, sawisé dhawuh kapisan, nanging sadurungé dhawuh katelu. Dhasaring Bait Suci katetepaké sajrone dhawuh kapisan lan bangunané Bait Suci dirampungaké ing sajarahing dhawuh kapindho. Dhawuh katelu ing taun 457 SM miwiti 2300 taun iku, déné dhawuh iku dhéwé mbalèkaké kadhaulatan bangsa marang wong-wong Yahudi. Ing tandha dalan katelu sawijining karajan ditegakké, kaya kang dilambangaké déning pamulihan kadhaulatan bangsa ing dhawuh katelu lan pangunggahan gréja kang menang minangka panji nalika hukum Minggu.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Pranatan kaping telu mau minangka pralambang tekane malaekat katelu menyang pawiwahan ing tanggal 22 Oktober 1844. Pangantèn putri nyawisake dhiriné piyambak sadurunge pawiwahan, dudu nalika pawiwahan. Panyegelan tumrap satus patang puluh papat ewu rampung pas sadurunge undhang-undhang Minggu ing sajroning mangsa wektu kang kanthi profètis dipralambangake minangka ujian gambar kéwan galak. Kita diwulang bilih ujian gambar kéwan galak iku yaiku ujian kang kudu kita liwati sadurunge mangsa sih-rahmat katutup.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“Pangéran wis nedahaké marang aku kanthi cetha yèn gambar kéwan galak iku bakal kabentuk sadurungé mangsa sih-rahmat katutup; awit bab iku bakal dadi ujian gedhé tumrap umaté Allah, kang lumantar iku nasib langgengé bakal ditemtokaké. Panggonanmu iku campur aduking prakara-prakara kang ora selaras, saéngga mung sethithik wong kang bakal kasasar.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Ing Wahyu 13 prakara iki dipandharake kanthi cetha; [Wahyu 13:11–17, dipunpetik].

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Iki minangka ujian sing kudu dialami dening umaté Allah sadurungé padha dimeteraèkaké. Kabèh wong sing mbuktèkaké kasetyané marang Allah kanthi netepi angger-anggeré, lan nulak nampa dina Sabat palsu, bakal kaétung ana ing sangisoring panji-panji Pangéran Allah Yéhuwah, lan bakal nampa meterai saka Allah sing gesang. Nanging wong-wong sing nyerahaké kayektèn sing asalé saka swarga lan nampa Sabat Minggu, bakal nampa tandha kéwan galak.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Lawang kaputup tanggal 22 Oktober 1844, nggambarake lawang sing kaputup ing wektu ukum Minggu. Sister White nyatakaké yèn ujian gegambaran kéwan iku minangka ujian sing kudu kita liwati “sadurungé” mangsa kasempatan nugraha rampung, lan piyambakipun ugi nyatakaké yèn ujian iku minangka papan ing ngendi nasib langgeng kita diputusaké. Sadurungé ukum Minggu, pengantèn wadon nyawisaké dhiriné piyambak, lan iki mbutuhaké busana manten sing trep, yaiku busana sing kudu dimurnèkaké déning geni pangreksa saka Utusan Prajanjian. Meterai mau dipasang sadurungé pahargyan manten, banjur pahargyan manten iku kelakon ing wektu ukum Minggu.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Suster White mratelakaké yèn peprangkatan segel iku sawijining mapan ing kayektèn, kanthi intelektual lan rohani. Panjenengané banjur luwih cetha manèh mratelakaké yèn “nalika” umat Allah wis diprangkat segel, “banjur” gonjang-ganjinging paukuman-paukuman Allah bakal dumadi. Gonjang-ganjing iku yaiku paukuman-paukuman sing diwiwiti ing lindhu bumi ing Wahyu sewelas, yaiku angger-angger Minggu ing Amérika Sarékat.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Padaleman Millerite wus rampung nalika Midnite Cry, nengenaké manawa segel iku dipasang sadurungé waymark katelu saka pangadilan. Ing prejanjian Abraham, tataran katelu saka pangadilan yaiku Ishak ing Gunung Moria, kang dadi pralambang ora mung Sang Kristus ana ing kayu salib, nanging uga pisungsungé wong Lewi ing Maleakhi telu.

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

Panjenengané bakal lenggah kaya tukang ngresiki lan nyucèkaké salaka; Panjenengané bakal nyucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kaya emas lan salaka, supaya padha nyaosaké kurban marang Pangéran kanthi kabeneran. Sawisé kuwi, kurbané Yéhuda lan Yérusalèm bakal dadi karsa ing ngarsané Pangéran, kaya ing jaman biyèn lan kaya ing taun-taun kapungkur.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

Lan Ingsun bakal marani kowe kanggo ngadili; lan Ingsun bakal dadi seksi kang enggal nglawan para tukang sihir, lan nglawan para wong laku jina, lan nglawan para kang sumpah palsu, lan nglawan wong-wong kang nindhes buruh ing opahé, randha, lan bocah yatim, sarta kang nyingkiraké wong manca saka haké, lan ora wedi marang Ingsun, mangkono pangandikané Pangéran sarwa dumadi. Maleakhi 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Sawisé proses panyucèn, pisungsung iku “banjur” bakal dadi kaya ing jaman-jaman biyèn, lan pisungsung iku disiyagakaké sajroning tumindak pangadilan pungkasan, amarga ing wektu iku para wong Lèwi sing wis kasucèkaké lan disiyagakaké minangka pisungsung, dibandhingaké karo para prawan bodho kang marang wong-wong mau Kristus bakal dadi “saksi kang rikat nglawan.” “Saksi kang rikat” iku yaiku “saksi kang setya marang pasamuwan Laodikia,” kang mbalang Syébna kaya bal menyang pategalan kang adoh, lan kang muntahaké wong-wong Laodikia metu saka cangkemé kaya muntahan kang kaprojèksèkaké. Pamisahan antarané gandum lan alang-alang bakal kalakon kanthi rikat, amarga obahe-obahe pungkasan iku kalebu obah kang rikat. Utusan kang rikat iku Panjenengané kang ndadak rawuh menyang Pedalemané ing Malakhi telu.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Paninggianing pisungsung ing kitab Malakhi “kados ing dinten-dinten kina,” punika paninggianing panji saking satunggal atus sekawan dasa sekawan ewu; punika paninggianing pisungsung roti ombak kalih Pentakosta; punika paninggianing ula wonten ing cagak ing ara-ara samun; punika paninggianing Kristus wonten ing salib lan ugi paninggianing Shadrach, Meshack lan Abednego wonten ing pawon geni bebarengan kaliyan Kristus nalika saindenging jagad gumun lan kaéraman; punika pamicaran bagan taun 1843, lan ancasing karsa tumrap bagan taun 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Ana ing tataran kapindho saka prajanjian Abraham, tata upacara sunat ditetepake lan dileksanakake, saéngga dadi pratandha saka prajanjian iku. Abraham, béda karo Musa, enggal nyunat Ishak, supaya nalika dheweke ngangkat Ishak dadi kurban ana ing tataran katelu, Ishak bakal makili pratandha iku. Pratandha iku mengko bakal digantos déning baptisan, kang bebarengan maringi loro seksi tumrap pratandha salib.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

“Apa meteriné Allah kang gesang, kang dipasang ana ing bathukipun umaté? Iku sawijining tandha kang saged kabaca déning para malaékat, nanging boten déning mripat manungsa; awit malaékat pangrusak kedah mirsani tandha panebusan punika. Budi kang pinter sampun mirsani pratandha salib Kalvari wonten ing putra-putri angkatipun Gusti. Dosa pambrontakan tumraping angger-anggeripun Allah sampun kabucal. Para punika ngagem busana manten, lan manut sarta setya dhateng sakehing dhawuhipun Allah.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Ing langkah kapisaning prajanjian ing Purwaning Dumadi pasal limalas, sawijining wangsit wektu ngenani 400 taun ing pangawulan kauninga, lan Paulus negesi yèn wektu kang padha iku 430 taun. Itungan Paulus diwiwiti saka panyeluk ing Pangentasan pasal rolas, awit piyambakipun nglebokaké wektuné Abram anggoné ngumbara. Menawa dipriksani kanthi temen, patang atus taun ing gandhèngané karo telung puluh taun iku satunggaling pralambang kang dipratélakaké déning Paulus, lan patang atus taun kang dipratélakaké déning Abram iku pralambang liyané. Mulané, wektu patang atus taun iku nggambaraké apa, lan wektu patang atus telung puluh taun iku nggambaraké apa, lan telung puluh taun iku nggambaraké apa?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Para sarjana kanthi trep sampun nedahaken bilih patang atus tigang dasa taun punika saged kapérang dados kalih mangsa, saben-saben rong atus gangsal welas taun; mangsa ingkang kapisan tanpa kaiket lan perbudakan, dene ingkang kaping kalih punika perbudakan.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Abraham lumebu ing Kanaan nalika yuswané 75 taun, lan Iskak lair nalika Abraham yuswané 100 taun (25 taun sawisé iku). Yakub lair nalika Iskak yuswané 60 taun, lan Yakub lumebu ing Mesir nalika yuswané 130 taun. Cacahé iki dadi 215 taun ing Kanaan lan 215 taun ing Mesir, dadi gunggungé 430 taun. Kanggo sawijining murid pameca pangujaning wekdal, prakara iki maringi loro paseksen, saka loro pralambang prejanjian, tumrap Paulus, kados dene Abram sampun dipunowahi asmanipun. Paulus netepaké 430 lan Abram 400. Kasampurnaning pangujaning loro panguwulan wekdal kang gegandhengan, baris tumrap baris, kagandhèng kaliyan mangsa prejanjian kapisan kang nuntun marang madegé umat pilihané Gusti Allah.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Nalika Kristus rawuh ing sajarah kanggo netepake prajanjian karo wong akèh sajrone satunggal minggu, minggu iku nglambangake kalih wangsit wektu kang gegandhèngan raket. Wangsit patang atus telung puluh taunipun Paulus saged dipérang dados kalih pérangan ingkang sami, kados déné minggu Kristus. 215 taun ing Kanaan, lajeng katut 215 taun ing Mesir, dados pralambang paseksènipun Kristus piyambak sajrone 1260 dinten, lajeng katut 1260 dinten paseksènipun Kristus wonten ing pribadi para sakabatipun. 2520 dinten nalika Kristus netepake prajanjian ugi nggambaraké pitu mangsa ingkang dados “pasulayaning prajanjianipun.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Wiwit taun 723 SM nganti 1798 cacahé 2520 taun, lan taun-taun iku kabagi dadi rong mangsa, saben-saben 1260 taun, kang makili paganisme ngidak-idak papan suci lan pasamuwan sajroning 1260 taun, banjur katut déning papalisme kang ngidak-idak papan suci lan pasamuwan sajroning 1260 taun. Tengahaning minggu Kristus iku salib, lan tengahaning minggu (538) ngasilaké 1260 taun paseksèn pagan, banjur katut 1260 taun paseksèn pagan saka murid papal saka paganisme. Nalika karajaning sih-rahmat Kristus diparingi kakuwatan ana ing salib, prakara iku dadi pralambang tumrap 538, nalika karajaning antikristus diparingi kakuwatan. Ana ing salib, Israèl harfiah diliwati, lan Israèl rohani wiwit. Ing taun 538, paganisme harfiah diliwati, lan paganisme rohani wiwit.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Pangentèné Abram babagan patang atus taun, uga patang atus telung puluh taun. Iku ramalan sing padha, nanging diwedharaké lumantar rong pralambang prejanjian. Rong ramalan wektu sing gegandhèngan iku nandhani kaanan perbudakan lan pambébasané umat Allah, kang bakal kaleksanan ing wiwitan sajarah prejanjiané Israèl kuna. Ing pungkasan sajarah prejanjiané Israèl kuna, ana siji ramalan wektu sing salaras karo sijiné, sajroning sesambungan sedina kanggo setaun, mangkono nandhani rong ramalan wektu sing nekanaké pambébasan lan perbudakan.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Ing satengahing sajarah wiwitan lan pungkasaning Israèl kuna, kita nemokake Dhanièl ana ing panangkaraning Babul. Saka sajarah prajanjian iku, kang nandhani kawulaan lan janji bab pangluwaran, dipratelakake ramalan kang ngiket sajarah prajanjian Israèl kuna bebarengan karo sajarah prajanjian Israèl modern. Ing kitab Dhanièl, ana loro ramalan wektu kang diidentifikasi. “Sumpah” saka “pitung mangsa” kagungané Musa ing Lèwi 26 diidentifikasi ing Dhanièl 9/11, uga pitakonan ing ayat telulas saka Dhanièl wolu, kang nuntun marang wangsulan ing ayat patbelas, kang ngenali ramalan 2300 taun. “Sumpah” iku, kang manawa dilanggar dadi “ipat-ipat Musa” ing Dhanièl 9:11, nalika dileksanakake ing taun 677 SM marang karajan kidul, rampung ing tanggal 22 Oktober 1844, kaya uga 2300 taun iku. Loro pamecahan 2520 mau kapacak ana ing pitakonan ing ayat telulas, lan wangsulan ing ayat patbelas iku yaiku 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Kados déné ingkang kalampahan tumrap Musa, inggih punika alfa saking sajarah prajanjian Israel kuna, lan kados déné tumrap Kristus, inggih punika omega saking sajarah prajanjian Israel kuna, sajarah wiwitan alfa saking Israel modhèren ugi nyakup kalih wangsit wekdal ingkang sesambetan raket. Satunggal nglambangaken panjeratan lan kawulan, lan satunggal malih nglambangaken pambébasan. Pamecahan 430 taun dados kalih mangsa ingkang sami dawa wonten ing sajarah alfa Israel kuna dados pralambang, bilih pamecahan wangsit ingkang kaulang malih ing minggu nalika Kristus netepaken prajanjian, lan mangsa paukuman ingkang sesambetan raket amargi nglanggar prajanjian, ingkang kapérang dados kalih mangsa ingkang sami dawa, netepaken kalih seksi; bilih sajarah alfa saking Israel modhèren badhé gadhah jangkar wangsit ingkang kados mekaten. 2520 taun lan 2300 taun ingkang pungkasanipun bebarengan maringi seksi kaping tiga bab kalih wangsit wekdal ingkang sesambetan raket, ingkang ngemot satunggaling wangsit ingkang kapérang sami ing tengahipun.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Ana telung seksi kang bakal nuntun sawijining jiwa supaya ngarep-arep manawa nalika Gusti lumebet ing prajanjian karo wong satus patang puluh papat ewu ing sajarah omega Israèl modhèren, bakal ana loro ramalan wektu kenabian kang sesambungan, lan sawijining mangsa kang gegandhengan kang kabagi dadi rong pérangan padha dawa; nanging prakara iki ora bisa mangkono, awit nalika Gusti lumebet ing prajanjian karo Israèl modhèren, Panjenengané ngangkat astanipun marang swarga lan mratelakaké manawa wektu ora bakal ana maneh.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Prajanjiané satus patang puluh papat ewu kauné diwakili déning rong roti ayunan saka pisungsung gandum woh kawitan. Struktur kenabian saka telung seksi, kang banjur katutaké déning sawijining seksi rangkep loro sing tanpa pambéda wektu kenabian, kapanggih ing pisungsungé Abram, yaiku sapi bétil wadon (kang dipérang padha rata), wedhus bétil wadon (kang dipérang padha rata), lan wedhus gèmbèl lanang (kang dipérang padha rata), banjur manuk dara turtledove lan manuk dara enom.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Telung pisungsung kang kapisan kabèh kagandhèngan karo telung taun ing pralambangé, kang nandhani manawa iku makili telung pisungsung sing nduwèni wektu kenabian. Ora mung telung pisungsung iku kabèh nduwèni wektu kenabian, nanging saben-sabené uga nduwèni wektu kenabian sing kabagi padha dadi rong mangsa. Dene manuk tekukur lan manuk dara ora ditempeli umur tartamtu, nanging mung kudu isih enom, awit iku makili generasi pungkasaning umat prajanjian, kang dipralambangaké déning rong manuk, utawa rong kawan.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Loro pepanthan iku nglambangaké wong akèh banget lan wong satus patang puluh papat èwu, nanging loro manuk iku ngemu teges sekunder. Dara iku salah siji saka pisungsung kanggo pasucèn, lan manawa panjenengan nliti tetandhané dara minangka pisungsung, luwih kerep tinimbang ora, iku ateges sawijining jinis manuk dara; déné dara ing pisungsungé Abram iku nandhakaké manuk sing isih enom banget nganti durung nduwèni wulu, utawa malah sing luwih ala manèh, manuk sing wuluné wis dicabuti. Ing tataran kenabèn iki, loro manuk iku yaiku gandum lan alang-alang.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Ing dina-dina wekasan, panji bakal kaangkat munggah marang langit kaya manuk, lan iku bakal kelakon ing wektu kang padha nalika ana loro manuk najis arep ngangkat piala lan ngasta dheweke menyang dhamparé ana ing Sinear.

Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

Banjur malaékat kang ngandika karo aku maju, lan ngandika marang aku, “Saiki ndangakna mripatmu, lan delengen apa iki kang metu.” Aku banjur matur, “Punapa menika?” Panjenengané banjur ngandika, “Iki sawijining efa kang metu.” Panjenengané ngandika manèh, “Iki rupa pepadhané wong-wong mau ana ing saindhenging bumi.” Lan lah, ana sapotong timah abot kang kaangkat; lan iki ana sawijining wong wadon kang lenggah ana ing satengahing efa.

And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

Panjenengané banjur ngandika, “Iki piala.” Banjur dipuncemplungaké wong wadon iku ing tengahing efa mau, lan tutup timbalé dipuncemplungaké ana ing cangkemé.

Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

Sawisé iku aku tumenga lan nyawang, lah ana wong wadon loro metu, lan angin ana ing swiwiné; amarga wong-wong mau duwé swiwi kaya swiwiné manuk bangau; lan wong-wong mau ngangkat efa iku ing antarané bumi lan langit. Banjur aku matur marang malaékat sing ngandika karo aku, “Efa iki arep digawa menyang ngendi déning wong-wong iki?” Lan dhèwèké ngandika marang aku, “Kanggo dibangunaké omah kanggo iku ing tanah Sinear; lan iku bakal diteguhaké, lan disèlèhake ana ing kono ing dhasaré dhéwé.” Zakharia 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Kapapaan, kang digambarake minangka “piala,” utawa déning Paulus minangka “si duraka iku,” nampa tatu pati ing taun 1798, nalika saketal timbal dilebokaké ing ndhuwur wakul panggonané lungguh. Sawisé iku spiritualisme lan Protestantisme murtad bakal ngangkat dheweke lan mbangunaké omah kanggo dheweke ing Sinear, ing wektu sing padha nalika Gusti Allah wis ngrampungaké pambangunan omah sing bakal Panjenengané angkat dadi panji. Ing Zakharia, panji palsu iku yaiku wong wadon piala, lan panji kang sejati digambarake minangka manuk dara. Donya banjur bakal milih antarané Roma, kang dadi kurungané saben manuk najis lan kang sengit, utawa manuk dara, lambang prejanjiané Gusti Allah karo manungsa.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

Panjenengané banjur sesambat kanthi swara banter lan gagah, pangandikané: Babil kang agung wis rubuh, wis rubuh, lan wus dadi padununganing dhemit-dhemit, lan panggonan tetekening sakehing roh najis, lan kurunganing sakehing manuk najis lan sengit. Wahyu 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristus ngandika gegayutan karo pejah lan wunguné Panjenengané, ‘rusakna Padaleman Suci iki, lan Aku bakal ngedegaké menèh sajroning telung dina.’ Telung dina iku nggambarake sawijining mangsa nubuatan nalika sawijining padaleman diwangun manèh, kaya kang dumadi tumrap Musa, tumrap Kristus, lan tumrap para Millerit. Sarat yèn kurban Abram kudu awujud sapi bêbêg, wedhus èstri, lan wedhus gèmbèl lanang kang umur telung taun nggambarake yèn ing saben siji saka telung sajarah prajanjian kang saiki lagi kita rembug, sawijining padaleman bakal diadegaké. Padaleman prajanjian kang pungkasan saka satus patang puluh papat èwu iku panji kang kudu diangkat dadi makutha marang swarga. Awit saka iku, sapi bêbêg, wedhus èstri, lan wedhus gèmbèl lanang iku kéwan bumi, mangkono nêtêpaké bédané karo manuk-manuk kang mabur ing langit. Padaleman prajanjian kang diadegaké ing dina-dina pungkasan iku yaiku nalika Yerusalem diangkat ngungkuli sakehing gumuk lan pagunungan.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Sanadyan aku durung nemtokaké saben unsur saka undhakan prajanjian Abram sing kapisan saka telu, nganti sapréné, saben unsur sing wis kita titeni nduwèni padanané ing wiwitan lan pungkasané Israèl literal kuna, lan ing wiwitané Israèl modern. Kita wis nedahaké telung undhakan para malaékat ing Wahyu patbelas ana ing undhakan prajanjian Abram sing kapisan. Fraktal saka telung malaékat sing ana ing undhakan prajanjian Abram sing kapisan iku bakal saya luwih cetha kabukten nalika kita nimbang undhakan prajanjian Abram sing kapindho lan katelu.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

“Wolu” pisungsungé Abram ora mung makili pisungsung-pisungsung sing tembé bakal dadi bagéan saka ritual-ritual pasamuwan suci Musa, nanging uga nandhani lan negesaké peran wektu profètis sajroning carita umat prejanjiané Allah. Iku negesaké wiwitan lan pungkasané Israèl minangka umat pilihané Allah, apa déné sacara harfiah utawa rohani.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Patang atus telung puluh taunipun Paulus punika satunggaling wewaton profetik ingkang boten saged dipunpisahaken kanthi logis saking patang atus taunipun Abram. Nalika dipuntumpangaken satunggal ing nginggilipun satunggal malih, kalihipun ngasilaken satunggaling mangsa tigang dasa taun, lajeng dipunlajengaken kanthi patang atus taun. Ing ngriki kita badhé nerusaken ing artikel salajengipun.

“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

“Pangentasan-pangentasan sing kacathet ing Prajanjian Lawas iku Sabdaning Pangéran kanggo dina-dina wekasan, lan mesthi bakal kaleksanan kaya dene kita wus nyekseni karusakaning San Francisco.” Layang 154, 26 Mei 1906.