And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Lan wiwit ing wektu kurban saben dina iku bakal disingkiraké, lan kaèlokan nistha kang ndadèkaké sepi bakal diadegaké, bakal ana sèwu rong atus sangang puluh dina. Daniel 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
Wiit tanggal 22 Oktober 1844, panganggoné wektu kenabian wis ora manèh dadi panganggoné ramalan sing bener déning wong-wong kang bisa uga kepéngin mbagekaké pangandika kayekten kanthi trep. Mangsa 1290 taun ing ayat kaping sewelas kudu ditrapaké minangka sawijining mangsa simbolis sawisé 1844, lan panganggoné sawisé 1844, utawa sawijining mangsa tanpa unsur-unsur “wektu,” kudu tetep njaga pangerten dhasar bab kayekten, kaya dene wis dimangertèni sadurungé 1844. Angka 1290 nggambaraké sawijining mangsa 30, diterusaké déning 1260. Pangerten sadurungé 1844 yaiku yèn telung puluh taun wiwit 508 nganti 538 nggambaraké sawijining mangsa panyaradan kanggo antikristus wiwit nguwasani saka 538 nganti 1798.
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
Masa transisi 30 taun iku dados pokok bahasan Paulus ing 2 Tesalonika. Paulus boten nyakup rujukan punapa kemawon dhateng unsur “wektu,” nanging piyambakipun ngenali ciri-ciri kenabian saking paganisme ingkang maringi papan dhateng kepausan sajroning tigang dasa taun punika. Salajengipun, pamaréntahan kepausan punika wiwit. Pangertosan historis, tanpa wonten unsur wekdal punapa kemawon, ngenali transisi saking karajan kaping sekawan ing ramalan Kitab Suci dhateng karajan kaping gangsal, ingkang lajeng dipun susul déning adus getih kepausan ingkang kapisan saking kalih adus getih, mila dados pralambang tumrap transisi saking karajan kaping enem dhateng uni rangkep tiga saking naga, kéwan galak, lan nabi palsu, saha adus getih kepausan ingkang kaping kalih.
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Sangsang puluh taun panyawisan kang katut dening sawijining mangsa kenabian iku minangka pralambang utama saka prajanjian Allah karo umat pilihan. Pangalihaning kalih kakuwasan sajroning telung puluh taun, kang banjur katut déning 1260 taun panganiaya, cocog karo telung puluh taun panyawisané Kristus, kang banjur katut déning 1260 dina kaslametan. Telung puluh taun panyawisané antikristus iku niru kanthi palsu telung puluh taun panyawisané Kristus. Pungkasaning telung puluh taun iku nandhani salah siji: kaparingan kakuwasané Kristus nalika baptisané, utawa kaparingan kakuwasané antikristus ing taun 538. Kaparingan kakuwasané antikristus asalé saka panyengkuyung ékonomi lan militèr kang asalé saka karajan sadurungé, lan kakuwasan kang kacurakaké marang Kristus asalé saka karajan sadurungé kang wis Panjenengané tinggal telung puluh taun sakdurungé.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Pamisahan ing antarané rong mangsa iku ditandhani déning sawijining pangwènang, lan pamisahan rong mangsa sing dipratélakaké déning Abram lan Paulus iku katitèn lumantar pamejangan prasaja. Ing pambédaan telung puluh tauné Abram lan Paulus, mangsa pasiyapan iku telung puluh taun kang kapisan, kang makili prosès prejanjian, sing maringi kakuwatan marang turuné Abram supaya netepi wangsit bab pangawulan ing Mesir. Patang atus telung puluh taun iku uga nduwèni pambagéan simbolis kang luwih jero, awit manawa ditrapaké kanthi bener, rong atus limalas taun kang kapisan diprakirakaké déning wakilé Allah lan Pringon. Ing bab Yusuf lan rong atus limalas taun kang kapisan, iku Pringon kang becik, lan ing bab Musa lan rong atus limalas taun kang kapindho, iku Pringon kang ala.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Pamisahan iku nandhakaké rong mangsa sing saben-saben dumadi saka patang turunan. Patang turunan kang kapisan bisa ditumpangaké ing dhuwur patang turunan kang kapindho, garis demi garis, lan kanthi mangkono, Yusuf lan Musa, sawijining alfa lan omega kang sipaté kenabian, sesambungan karo Firaun alfa kang becik lan Firaun omega kang ala. Ana pepadhang kang gedhé banget kang bisa dijupuk saka panimbang paralèl iki, nanging aku namung lagi nandhakaké yèn ramalan Abram bab turunan kapapat iku ngenali loro saksi tumrap patang turunan sajroning 430 taun. Gambaran rangkep saka patang turunan iku kapanggih ana ing silsilah Purwaning Dumadi papat lan lima. Nalika kita nimbang Kain lan Set minangka wiwitaning dhaptar garis getih, kita nemokaké yèn ana wolung turunan saka Set nganti Nuh, lan yèn nalika dipérang ing tengah, ana gambaran rong mangsa sing saben-saben dumadi saka patang turunan. Iki kaakoni ing garis wolung turunan, becik saka Set uga saka Kain.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
Silsilah-silsilah ing pasal papat lan lima kaudhar kanthi pungkasaning garis keturunan, yaiku Nuh. Nuh iku pralambang prajanjiané Allah karo manungsa, kaya kang kagambar déning pelangi. Abram iku pralambang prajanjiané Allah karo sawijining umat pilihan, kaya kang kagambar déning sunat. Loro prajanjian iku tansah kaiket bebarengan, lan Purwaning Dumadi sewelas, ing papan kita nemu menara Babel sawisé banjir Nuh, iku papan silsilah kang nuntun marang Abram diaturake. Ing pethikan iku cacahé sepuluh turun-temurun, dudu wolu. Ing pethikan kang nuntun marang Abram lan pethikan kang nuntun marang Nuh, prajanjian Nuh lan prajanjian Abraham kaudharake.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Ing perangan saka pasal kaping sewelas sing ngrembug sawijining bangsa pilihan, kita manggih manawa rong generasi ing antarané iku kebak pepadhang kang gedhé.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
Lan Éber urip telung puluh papat taun, banjur nglairaké Péleg; lan sawisé Éber nglairaké Péleg, uripé isih patang atus telung puluh taun, sarta nglairaké anak-anak lanang lan wadon. Lan Péleg urip telung puluh taun, banjur nglairaké Réhu. Purwaning Dumadi 11:16–19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Sebutan tumrap Eber iku minangka sebutan kapisan saka tembung Ibrani sing ing pungkasané katetepaké minangka tembung Ibrani “Hebrew.” Ing silsilah sawijining bangsa pilihan, salah siji saka sepuluh turunane dijenengi Hebrew, yaiku jeneng kang bakal dadi sebutan kanggo bangsa pilihan mau. Ing telung ayat, Eber lan Peleg digunakaké kanggo nandhani pambédan saka bangsa Ibrani pilihan. Eber tegesé “nyabrang” utawa “wong kang nyabrang” lan dadi oyod saka tembung “Hebrew.” Abram iku sawijining pralambang tumrap wong-wong kang nyabrang saka Babil menyang Tanah Prajanjian. “Peleg” tegesé “pamisahan” utawa “pecah,” kaya kasebut ing Purwaning Dumadi 10:25, ing ngendi kita diparingi katrangan yèn ing jamané Peleg “bumi kabagi.”
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
Eber lan Peleg makili sawijining pamérangan profètis tumrap wong-wong kang kepéngin mbagi tembung kayektèn kanthi bener. Silsilah Nuh ngasilaké rong garis cacah wolung, kang makili loro rangkaian saka patang turunan, kaya dene 430 taun ing Mesir. Silsilah ing Purwaning Dumadi pasal sewelas katuduhaké déning cacah sepuluh, dudu wolung, amarga iku silsilah umat pilihan. Umat pilihan iku kabagi dadi rong golongan cacah lima, mangkono salaras karo pasemon bab sepuluh prawan, yaiku pasemon bab umat prajanjiané Gusti Allah.
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
Ing silsilah bangsa pilihan iku, jeneng Peleg lan kaleksanané ing sajarah nggambarake sawijining pamisahan antarane rong golongan, yaiku para prawan wicaksana lan para prawan bodho, pas ing titik sajarah Kitab Suci nalika bumi kapecah ing menara Babel. Ing daftar sing cacahé sepuluh, Peleg iku nomer lima, awit iku minangka tengahé sepuluh. Eber, wong Ibrani, sing dilambangaké déning Abram, nggambarake sawijining prawan bodho sing nyabrang lan dadi prawan wicaksana, nalika rong golongan iku kapisah déning panguwuh ing tengah wengi. Eber, wong Ibrani pisanan miturut jeneng, nggambarake Abram, wong Ibrani pisanan miturut prejanjian. Nalika Gusti nimbali Abram metu saka Babil, iku nglambangaké piweling panguwuh tengah wengi, yaiku pangukuhané malaékat kapindho, sing nimbali para priya lan wanita metu saka Babil.
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
Pasemon bab sepuluh prawan iku dipratandhakaké déning Eber lan Peleg, kang makili sawijining panggilan supaya metu, pas sadurungé garis pamisahé Peleg nutup lawanging mangsa sih-rahmat. Ing sesambetan nubuatan, Eber urip 430 taun sawisé Peleg, sing banjur urip 30 taun. Langkah kapisan saka prejanjian telu-lapisé Abram dipratandhakaké déning Eber lan Peleg. Abram, kaya déné Eber lan Peleg, minangka garis pamisah ing antarané rong golongan. Tambahané Paulus marang nubuatané Abram iku padha karo tambahané Peleg marang nubuatané Eber. Eber mratelakaké 400 taun, nanging Peleg nemtokaké 430 taun. Mulané, Peleg makili Paulus, lan tambahan 30 tauné Paulus marang 400 taun iku, lan paladosané Paulus yaiku kanggo ngenali Peleg ing nubuatan Kitab Suci. “Peleg” ing nubuatan Kitab Suci kang diidentifikasi déning Paulus iku makili pamisahaning bangsa saka harfiah dadi rohani.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Saka Sem nganti Peleg ana limang turunane, lan saka Rue nganti Abram uga ana limang.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Panjenengané banjur ngandika marang Abram, “Ngertia kanthi temenan, yèn turunira bakal dadi wong manca ana ing sawijining tanah kang dudu duwèké dhéwé, lan bakal ngabdi marang wong-wong ing kono; sarta wong-wong mau bakal nandhangsaraké turunira patang atus taun.” Purwaning Dumadi 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Saiki janji-janji iku wis diparingaké marang Abraham lan marang turuné. Panjenengané ora ngandika, “Lan marang turun-turuningmu,” kaya déné marang akèh wong; nanging kaya marang siji, “Lan marang turunmu,” yaiku Kristus. Lan iki kang dakwedharaké: prajanjian kang wis disahaké luwih dhisik déning Allah ana ing Kristus, ora bisa dibatalaké déning angger-anggering Toret kang teka patang atus telung puluh taun sawisé, saéngga janji iku dadi tanpa guna. Amarga manawa warisan iku asalé saka angger-anggering Toret, iku dudu saka janji manèh; nanging Allah wis maringi iku marang Abraham lumantar janji. Galatia 3:16–18.
Thirty Years Old
Umur Telung Puluh Taun
Jesus was thirty when he began His ministry.
Gusti Yesus yuswanipun tigang dasa taun nalika Panjenenganipun miwiti paladosanipun.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Lan Gusti Yésus piyambak wiwit umur kira-kira telung puluh taun, lan miturut panemune wong akèh Panjenengané iku putrané Yusuf, yaiku putrané Heli. Lukas 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
Yusuf wiwit ngabdi marang Firaun ana ing Mesir nalika umuré telung puluh taun.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Lan Yusuf umur telung puluh taun nalika ngadeg ana ing ngarsané Firaun, raja Mesir. Lan Yusuf banjur metu saka ngarsané Firaun, sarta lumaku ngubengi sakèhé tanah Mesir. Purwaning Dumadi 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Nabi Yeheskiel umur telung puluh taun nalika miwiti palayanane, lan palayanane lumaku suwene rong puluh loro taun.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Mangkana ing taun kang katelu puluh, ing sasi kaping papat, ing dina kaping lima ing sasi iku, nalika aku ana ing satengahing para tawanan ing pinggir kali Kebar, langit banjur kabuka, lan aku weruh wahyu-wahyu saka Allah. Yehezkiel 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
Yehezkiel ngandhut rujukan-rujukan sajarah ing sajroning tulisane luwih akèh tinimbang nabi liyané endi waé. Ana telulas rujukan langsung marang tanggal-tanggal sing bisa ditemtokaké kanthi mesthi ing sajroning tulisan-tulisan Yehezkiel, lan tanpa disadhari, para sarjana Alkitab lan para sejarawan negesaké yèn palayanané ngambah rong puluh loro taun, senajan padha ora mangerténi yèn rong puluh loro iku sawijining pralambang tumrap satus patang puluh papat èwu.
King David was thirty years old when he began to reign and he reigned for forty years.
Raja Dawud yuswané telung puluh taun nalika wiwit jumeneng nata, lan panjenengané jumeneng nata patang puluh taun lawasé.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
Dawud yuswané telung puluh taun nalika wiwit jumeneng ratu, lan anggoné mrentah patang puluh taun. Ing Hebron panjenengané mrentah nguwasani Yehuda pitung taun lan nem sasi; lan ing Yerusalem panjenengané mrentah telung puluh telu taun nguwasani sakèhé Israel lan Yehuda. 2 Samuel 5:4, 5.
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Pamréntahané Dawud patang puluh taun iku sawijining angka simbolis, lan mangsa 40 iku padha kaya 430 tauné Abram lan Paulus, amarga 40 taun iku kabagi dadi rong pérangan (7 setengah lan 33 taun). Rong mangsa ing pamréntahané Dawud sing patang puluh taun iku ngandhut têkanan profètis tambahan, amarga ana paseksi Kitab Suci liyané sing nyathet rong mangsa mau dadi pitung taun lan telung puluh telu taun. Apa tegesé tambahan nem sasi ing II Samuel, lan kepriyé 7,5 lan 33 iku padha karo 40? Ana tumpang-tindih nem sasi sing mesthi makili sawijining kayektèn profètis.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Lan dina-dina nalika Dawud mrentah ing tanah Israèl iku patang puluh taun suwéné: pitung taun panjenengané mrentah ing Hébron, lan telung puluh telu taun panjenengané mrentah ing Yérusalèm. 1 Raja-raja 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
22 iku angka simbolis sing nggambarake pangaubaning Keallahan karo kamanungsan, lan palayanané Ezekiel lumangsung sajroning rong puluh loro taun. Patbelas tauné Yusuf kabagi dadi rong mangsa, saben-saben pitung taun; minggu prejanjiané Kristus kabagi dadi rong mangsa kang padha suwéné, yaiku 1260 dina saben-sabené; lan pamaréntahané Dawud kang patang puluh taun kapérang dadi rong mangsa, kanthi ana simbol tambahan kang nyambungaké loro mangsa mau.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Gusti Yesus iku Sang Nabi, Sang Imam, lan Sang Raja. Ing dina-dina wekasan Panjenengané bakal ngangkat pasamuwané kang menang minangka sawijining panji, lan pasamuwan iku dipratélakaké déning Kristus, Sang nabi, imam, lan raja, kang wus nggabungaké Kadéwané karo manungsa, sing dipratélakaké déning Yéheskèl sang nabi, Yusuf sang imam, lan Dawud sang raja. Papat pralambang iku makili telung wong pinilih ana ing pawon geni sing dipanasaké ping pitu ngluwihi lumrahé, lan banjur katon kang kaping papat, lan Panjenengané kaya Putraning Allah. Sakabèhing jagad dipratélakaké ana ing pésta pangurmatan reca emasé Nebukadnésar, lan kabèh padha ndeleng pasamuwan kang menang, kang kapérang saka sawijining nabi manungsa, sawijining imam manungsa, lan sawijining raja manungsa, kang disantosakaké déning Pribadi Ilahi kang kaping papat.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
“Setan wis ndadèkaké jagad iki dadi tawanané. Panjenengané wis ngenalaké sawijining sabat brahala, lan katon kaya-kaya maringi wigati kang gedhé marang iku. Panjenengané wis nyolong pangibadahing jagad Kristen saka Sabaté Gusti marang sabat brahala iki. Jagad iki sujud marang sawijining tradhisi, yaiku pepakon gawéan manungsa. Kaya déné Nebukadnezar ngadegaké reca emasé ing tanah rata Dura, lan kanthi mangkono ngluhuraké awaké dhéwé, mangkono uga Setan ngluhuraké awaké dhéwé lumantar sabat palsu iki, kang kanggo iku panjenengané wis nyolong rerengganing swarga.” Review and Herald, March 8, 1898.
The Number Four
Angka Papat
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
Ing tataran profetik, patang puluh iku minangka sepersepuluh saka patang atusé Abram, lan papat iku minangka sepersepuluh saka patang puluh. Saben sipat profetik sing kapanggih ana ing angka papat, kudu selaras karo simbolisme patang puluh, kang sabanjuré kudu selaras karo simbolisme patang atus. Miturut konteksé, papat kerep makili “saindenging jagad,” sawijining pangerten sing wis lumrah, nanging uga makili “sawijining progresi” lan ing sawatara konteks “karusakan sing progresif.”
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
Sekawan sangkakala kapisan saka pitu sangkakala iku nggambarake karusakaning Roma Kulon kang lumaku saya maju sethithik-sethithik. Roma Wétan ing Konstantinopel pungkasané tumeka ing pasrah marang para Sultan Ottoman papat. Baris demi baris, Roma Wétan lan Kulon saya buyar lan ambruk sethithik-sethithik sajroning patang mangsa, kang diwakili déning patang sangkakala, nalika ing wektu kang padha uga digulingaké déning Islam saka sangkakala kalima lan kaping nem. Bebarengan, loro garis iku nandhakaké rubuhé Roma sajroning patang turun-tumurun sangkakala, nalika perang kang saya ngrembaka nglawan Islam nuntun marang karusakan pungkasan nalika para sultan papat saka Islam ngrebut kaluhuran panguwasa ngungkuli karajan iku. Sajarahé kulon lan wétan diwiwiti kanthi pamecahan Kakaisaran déning Konstantinus ing taun 330.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
Papat sangkakala saka Roma kulon wiwit ing taun 330, lan sangkakala kaping lima lan kaping enem makili kakuwatan sing ngrubuhake Roma wetan, dene Roma wetan uga wiwit ing taun 330. Roma wetan lan Roma kulon padha-padha nyumbang marang pakaryan ngasta kakuwatan kepausan munggah ing dhamparing bumi ing taun 538, mulane loro garis, yaiku kulon lan wetan, dadi pralambang tumrap loro sunguning Amerika Serikat, kang ngasta kakuwatan kepausan bali menyang dhampar ing wektu undhang-undhang Minggu. Roma kulon iku pralambang saka pamaréntahan gréjawi sajroning sesambungan kenabian, lan Roma wetan iku pralambang saka pamaréntahan nagari.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Ing sajroning sajarah ambruké Roma kulon lan wétan, sajarah Roma kapausan dipratélakaké. Diwiwiti saka gréja para murid, kang dipralambangaké déning Éfesus, telung gréja kang kapisan nuntun marang gréja kaping papat, yaiku kapausan wiwit taun 538 nganti 1798. Ing Wahyu telulas, kapausan diidentifikasi minangka kang mrentah sajroning patang puluh loro sasi, sawisé tatu patiné ing taun 1798 mari nalika angger-angger Minggu. “Wektu ora ana manèh” sawisé taun 1844, mula patang puluh loro sasi iku minangka pralambang saka mangsa panganiaya wiwit angger-angger Minggu nganti Mikhaèl jumeneng. Para pelopor mangertèni yèn gréja-gréja, segel-segel, lan slomprèt-slomprèt iku makili telung garis sajarah kang lumaku jejajar siji lan sijiné. Numpangsaraké paseksèn nabi bab Roma kulon ing ndhuwur garis Roma wétan lan garis Roma kapausan iku dudu sawijining penerapan kenabian kang digunakaké déning para Millerit, nanging tèknik iku ora mbantah siji waé saka pangerten-pangerten baku sing wis ditetepaké déning wong-wong mau.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Baris demi baris, patang kalasangka kang kapisan kudu ditumpangaké marang sajarah kang diwakili déning kalasangka kalima lan kalasangka kaping enem, banjur marang garis telung pasamuwan kang kapisan sing nuntun marang mangsa panganiaya kapausan kang diwakili déning pasamuwan kaping papat. Patang kalasangka ana ing garis kang kapisan, patang sultan ana ing garis kang kapindho, lan patang pasamuwan ana ing garis kang katelu. Cacah “papat” nggambaraké jagad kabèh, nanging uga nggambaraké karusakan kang lumaku saya maju tumrap salah siji saka kuwasa sipil utawa agama. Apa sing diwakili déning iku ditemtokaké déning konteks.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
Nalika hukum Minggu dileksanakaké, kakuwasan kapapaan dipulihaké. Ing kaping pisan nalika kapapaan diparingi kakuwasan, ana mangsa panyiyapan sajrone telung puluh taun. Ing patang pasamuwan kapisan, pasamuwan kaping papat iku kapapaan, lan pasamuwan kapisan yaiku para murid, kang dilambangaké minangka Epesus. Telung generasi kapisan pasamuwan Kristen nuntun marang pasamuwan kaping papat, yaiku Tiatira, kang dilambangaké déning Izebel. Nalika tekan Tiatira, ing taun 538, sawijining hukum Minggu ditetepaké ing Konsili Orleans, mangkono nandhani hukum Minggu ing Amerika Sarékat, nalika tatu pati taun 1798 waras.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
Sajarah wiwit taun 1798 nganti hukum Minggu ing Amerika Serikat dipralambangaké déning papat pasamuwan kang kapisan. Pasamuwan kaping papat, yaiku Tiatira, iku hukum Minggu, lan panganiaya kapapaan kang ngetutaké iku. Pasamuwan kapisan, yaiku Éfesus, pasamuwan kang wis kelangan katresnané kang wiwitan, tekan pungkasané ing panutuping karusakan maju patang tataran, yaiku ing hukum Minggu Tiatira. Generasi kang nuntun menyang hukum Minggu Tiatira iku generasi katelu saka Pergamus. Tiatira nglambangaké hukum Minggu nganti tumekaning tutuping mangsa sih-rahmat, lan Pergamus nglambangaké kompromi generasi katelu kang nyiyapaké dalan tumrap Tiatira. Generasi katelu saka Pergamus, lan kompromi kang dilambangaké déning iku, kapisan kaleksanan ing jaman Konstantinus, kang netepaké hukum Minggu kang sepisanan banget ing taun 321. Amerika Serikat miwiti minangka cempé saka Éfesus, nanging nalika negara iku ngasta Tiatira bali ing dhampar, negara iku ngandika kaya naga.
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
Karusakan Amerika Sarékat sing lumaku saya maju digambarake déning patang pasamuwan kapisan ing Wahyu. Karusakan sing lumaku saya maju saka karajan kaping nem ing ramalan Kitab Suci dumadi sajroning patang turunan sing nuntun marang hukum Minggu, ing kono kéwan bumi ngucap kaya naga. Turunan pungkasan iku digambarake déning naga, yaiku kéwan mèlèt, kaya ing Taman Éden, lan marga saka iku, Yohanes Pembaptis lan Yésus padha nyebut turunan pungkasan Israèl kuna, “turunan ula beludhak.”
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Turahing kang kaping papat lan pungkasan iku yaiku “turahing pilihan” sing nggambarake wong satus patang puluh papat ewu, utawa pasangane, yaiku turahing ular beludak. Golongan siji wis mbentuk citra Kristus, dene golongan sijiné citra kéwan mau—ula. Turahing ular beludak iku katetepake kanthi cetha, kaping papat, ing Sabdaning Allah. Kontèks ing saben rujukan iku béda-béda.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Nanging nalika panjenengané weruh akèh wong Farisi lan Saduki padha teka menyang baptisané, panjenengané banjur ngandika marang wong-wong mau, Hé turunan ula beludhak, sapa kang wis ngélingaké kowé supaya mlayu saka bebendu kang bakal rawuh? Matius 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Manawi “turuné ula bedhudhak” namung minangka sawetawis tembung panyenyamah tumrap sapasang golongan wong kang boten dipunremeni déning Yohanes, mila boten wonten punapa-punapa ingkang prelu kapangandikakakén bab tetembungan punika. Nanging saben tembung ing salebeting Sabdaning Allah punika suci, mila Yohanes saèstu maringi sawijining sesebutan tartamtu dhateng wong Saduki lan Farisi. Sesebutan punika kawejangaken kanthi sipat kenabian déning konteks perangan punika ing papan tetembungan punika kaandharaken. Ing perangan punika Yohanes kauningakakén minangka ngleksanani paladosanipun, lajeng wong Saduki lan Farisi lumebet ing cariyos punika. Ing ayat-ayat wiwitan Yohanes kauningakakén minangka “swara ing ara-ara samun” kagunganipun Yesaya.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Ing jaman iku Yohanes Pembaptis rawuh, martakaké ana ing ara-ara samun Yudéa, lan ngandika, Padha mratobata: awit Kratoning Swarga wis cedhak.
For this is he that was spoken of by the prophet Esaias, saying,
Amarga panjenengané iku wong kang wus kapratelakaké déning nabi Ésaia, kang ngandika,
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Ana swaraning wong siji kang sesambat ana ing ara-ara samun, Padhekna dalané Pangéran, lencengna dalan-dalané.
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Lan Yohanes iku ngagem sandhangan saka wulu unta, lan sabuk kulit ngubengi bangkekane; lan panganane yaiku walang lan madu ara-ara.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
Sakbanjure wong-wong saka Yerusalem, lan sakèhé Yudéa, sarta sakèhé wewengkon ing saubengé Yordan padha metu sowan marang Panjenengané, lan padha kabaptis déning Panjenengané ana ing Yordan, kanthi ngakoni dosa-dosané. Nanging nalika Panjenengané weruh akèh wong Farisi lan Saduki padha teka marang baptisané, Panjenengané ngandika marang wong-wong mau: Hé, turuné ula beludhak, sapa kang wis ngélingaké kowé supaya bisa mlayu saka bebendu kang bakal teka? Matius 3:2–7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Generasi pungkasan Israel kuna diparingi sebutan minangka “turunan ula bedhudhak” déning sawijining nabi sing miyos saka ara-ara samun. Yohanes iku nabi sing netepi kalungguhan minangka utusané Malakhi kang nyawisaké dalan tumrap Sang Utusaning Prajanjian, sing uga dadi swara ing ara-ara samun kaya kang dipratélakaké déning Yesaya.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
Manawa kita nggatekake “godhong” minangka sawijining pralambang, kita nemokake manawa iku nggambarake “pangakon.” Rujukan kang kapisan ana ing Adam lan Hawa, kang nutupi kaluputane nganggo godhong anjir. Sadurunge, dheweke wus ngagem sandhangan pepadhang, sandhangan kabeneran, nanging nalika iku wis sirna, dheweke banjur nyadari yen dheweke wuda. Wong-wong Laodikia uga mangkono, kang ngira manawa kabeh kang perlu ditindakake mung ndhelik ana ing balik “godhong-godhong pangakon,” lan kabeh bakal becik wae. Sabanjure ing pethikan iku, Yohanes kanthi langsung ngandika nentang wong-wong Yahudi Laodikia kang ngendelake garis turuné Abraham supaya kaslametan dipikolehi, amarga anggepan gumedhene kuwi mung godhong-godhong pangakon kang tanpa isi. Sandhanganing wong nggambarake sapa sejatine dheweke.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Wit-witan iku pralambanging manungsa lan karajan-karajan, lan woh, pang, wiji, lemah, banyu, oyod lan mesthi waé godhong kabèh makili pralambang-pralambang kenabian tartamtu dhéwé-dhéwé, nanging saben kayektèn kasebut gegandhèngan karo pralambang-pralambang liyané sing katuduhaké ana ing manéka garis ramalan kang migunakaké pralambang-pralambang kenabian sing mbangun sawijining “wit.” Mesthi waé, pralambang kenabian kang kapisan saka sawijining wit yaiku yèn iku makili sawijining ujian urip-utawa-pati.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
Pesenipun Yohanes kawewakaké déning sandhangan ingkang dipunagem, lan panganan ingkang dipunpangan. Panganan nabi, kados manna ing wiwitaning Israel kuna, utawi Roti saking Swarga ing wekasan; kedah dipunpangan. Panganan punika nglambangaké pesen ujian nabi ingkang kedah dipunpangan, amargi punika dagingipun Kristus lan rahipun. Sandhangan ingkang dipunagem Yohanes lan panganan ingkang dipunpangan nedahaké pesen punika, lan utusan ingkang nyawisaké dalan kagem Kristus. Yohanes dados pralambang utusan pungkasan ingkang nyawisaké dalan kagem Kristus, inggih punika Utusaning Prajanjian ingkang dumadakan rawuh dhateng Padalemanipun nalika angger-angger Minggu. Nalika punika kalampahan, para prawan bodho, ingkang ugi kalebet wong Laodikia lan alang-alang, nglambangaké generasi kaping sekawan ing wekasan saking tiyang-tiyang ingkang ngakeni bilih piyambakipun punika umat prajanjian Abraham ingkang sah, kados makatên ugi para Farisi lan Saduki, ing jaman nalika Yohanes medal saking ara-ara samun.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
Yohanes ngagem rambut unta, sabuk kulit kang kalebu gegandhèngan kaya piranti kanggo gandhèng, kaya kang diduwèni kéwan tetanen bebarengan karo pikulan. Panjenengané mangan, lan mulané pesenipun iku bab walang, sawijining pralambang utama tumrap Islam ing Kitab Suci, lan Panjenengané nyampur pesenipun bab Islam mau karo madu.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Lan kulawarga Israèl maringi jeneng barang iku Manna; lan rupane kaya wiji ketumbar, putih; lan rasane kaya roti tipis kang digawé nganggo madu. Pangentasan 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
Manna iku pralambang Sabdaning Allah, lan rasane kaya madu, kang déning para nabi ditegesi minangka rasa saka pawarta kang dipralambangaké kaya dipangan déning wong-wong mau. Yohanes nggawa pawarta Islam kaya kang dipralambangaké déning walang, lan sabuk saka kulit unta sarta rambut unta. Walang lan unta iku loro-loroné minangka pralambang Islam. Pawarta Islam iku katlèsihan karo pepadhanging Sabdaning Allah kang dipralambangaké minangka “madu.”
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Yonatan banjur ngandika, “Bapak kawula sampun ndadosaken nagari punika keganggu; sumangga pirsanana, kadospundi mripat kawula dados padhang, awit kawula namung ngraosaken sekedhik madu punika.” 1 Samuel 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
Yokanan ora mung makili sawijining pesen Islam, nanging dheweke rawuh saka ara-ara samun, kaya Elia; lan Yokanan ora mangan madu, nanging madu alas, awit dheweke, kaya uga Sang Kristus, ora dilatih ing lembaga-lembaga jaman iku kang nduwèni madu pesené dhéwé, kang diwakili déning raginé para Farisi lan Saduki. Yokanan mangan madu saka ara-ara samun, awit dheweke dilatih déning Sang Roh Suci ing sanjabané lembaga-lembaga agama ing jamane. Sabuk khas ing jaman iku ngemu sawijining mekanisme engsel, kang dienggo wong kanggo ngiket sandhangané saka wulu unta. Engsel iku makili Yokanan, kang dadi titik pamalikan saka papan suci kadonyan marang papan suci kaswargan.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Nabi Yohanes iku pranala pangiket antarané loro masa pangayoman. Minangka wakilé Allah, panjenengané tampil kanggo nuduhaké sesambungan antarané angger-anggering Toret lan para nabi karo masa pangayoman Kristen. Panjenengané iku pepadhang kang luwih cilik, kang bakal katut déning Pepadhang kang luwih gedhé. Pamawasé Yohanes dipadhangi déning Roh Suci, supaya panjenengané bisa madhangi bangsane; nanging ora ana pepadhang liyané sing tau madhangi utawa bakal madhangi manungsa kang wus tiba kanthi cetha kaya pepadhang kang mancar saka piwulang lan tuladhaé Gusti Yesus. Kristus lan pakaryan misi Panjenengané mung kasumurupan kanthi samar minangka pralambang ana ing kurban-kurban kang kawungkus ing wewayangan. Malah Yohanes dhéwé durung ngretèni kanthi sampurna bab urip langgeng ing tembé, kang tanpa pati, lumantar Sang Juru Slamet.” The Desire of Ages, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
Busana engsel Yohanes dipunwedharaken pas ing titik pambaptisanipun Kristus piyambak, ingkang dados titik balik, kados ingkang dipralambangaken déning papan panggenan Yohanes maringi baptisan. Papan punika dipunwastani Bethabara, tegesipun “panyabrangan prau,” lan punika piyambak papan ing ngendi Israel jaman kuna mlebet ing Tanah Prajanjian nalika medal saking ara-ara samun, kados dene ingkang sampun katindakaken déning Yohanes.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
Mesthi waé, gerakaning wong satus patang puluh papat ewu iku kang diwakili déning Yohanes, nanging kita namung nedahaké yèn nalika Gusti Yesus kabaptis, iku generasi kang déning Panjenengané lan Yohanes sinebut “generasi ula beludhak.” Gusti Yesus rawuh kanggo ngluhuraké angger-anggering Allah ing Sepuluh Préntah, lan Panjenengané nuwuhaké saben tembung ing Kitab Suci, mula nalika Panjenengané nyebut generasi pungkasaning Israèl kuna minangka generasi ula beludhak, Panjenengané temtu sumurup kanthi sampurna yèn pepakon kapindho nandhani paukuman kang lagi kalaksanani ana ing generasi katelu lan kaping papat.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
Turunan kaping telu lan kaping papat nggambarake sawijining paukuman sing lumaku saya maju lan pungkasané rampung ana ing turunan kaping papat, yaiku turunan para ula beludhak. Baptisané Kristus minangka pralambang tumrap 9/11. Turunan Advent Hari Ketujuh Laodikia wis ana ing turunan pungkasané wiwit wektu iku. Pesené Yohanes marang para Farisi lan Saduki iku yaiku pesen Laodikia.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Nanging nalika panjenengane weruh akeh wong Farisi lan Saduki teka marang baptisané, panjenengane ngandika marang wong-wong mau,
O generation of vipers, who hath warned you to flee from the wrath to come?
Heh turunane ula beludhak, sapa kang wis maringi pepéling marang kowé supaya padha mlayu ngedohi bebenduning Allah kang bakal rawuh?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
Mulane metokna woh-wohan kang pantes tumrap pamratobat; lan aja padha gumunggung ing batinira kanthi pangucap: Abraham iku rama kawula.
for I say unto you, that God is able of these stones to raise up children unto Abraham.
awit Aku pitutur marang kowé, yèn Allah kuwasa ngedegaké anak-anak kanggo Abraham saka watu-watu iki.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Lan saiki uga kapak wus dipasang ing oyod wit-witan; mulane saben wit kang ora metokake woh becik bakal ditegor lan diuncalake menyang geni. Aku satemene mbaptis kowe nganggo banyu tumuju marang pamratobat; nanging Panjenengane kang rawuh sawisé aku iku luwih kuwasa tinimbang aku, dene nggawa kasut-É waé aku ora pantes; Panjenengane bakal mbaptis kowe nganggo Roh Suci lan geni. Tangan-É nyekel tampi, lan Panjenengane bakal ngresiki lantaine panggilingan-É nganti resik temenan, sarta bakal nglumpukake gandum-É menyang lumbung; nanging damen iku bakal diobong-É nganggo geni kang ora bisa dipateni.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
Banjur Gusti Yésus rawuh saka Galiléa menyang Yordan marang Yokanan, supaya kabaptis déning panjenengané. Matius 3:7–13.
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
Gusti Yesus rawuh saka Galilea, kang nglambangaké sawijining titik balik sing selaras karo engsel sabuk Yohanes, lan makna Bethabara. Pakaryané Yohanes kanggo nyawisaké dalan, ing wektu iku wus malih dadi pakaryané Sang Kristus kanggo netepaké prajanjian. Telung puluh taun panyawisan wus rampung lan telung taun satengah sadurungé lan sawisé salib banjur kawiwitan.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Pesené Yohanes minangka pepènget bab bebendu sing bakal rawuh nalika karusakan Yerusalem, sawijining karusakan kang uga nglambangaké wekasaning donya lan pitung pageblug pungkasan. Pesen pepènget iku katetepaké ana ing sajroning konteks Islam, lan diwartakaké déning sawijining wong sing ora mung ngebaki utusané Malakhi kang nyawisaké dalan, lan swarané Yesaya ing ara-ara samun, nanging uga pesené Élia, awit sandhangané Yohanes sajajar karo sandhangané Élia, kaya déné pesené Yohanes uga sajajar karo pesené Élia.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
Panjenengané banjur ngandika marang wong-wong mau, “Priyagung kaya apa wong sing teka nemoni kowé, lan ngandharaké tembung-tembung iku marang kowé?” Wong-wong mau banjur mangsuli panjenengané, “Panjenengané iku wong kang wuluné akèh, lan sabuking kulit kaiket ing lambungé.” Panjenengané banjur ngandika, “Iku Élia, wong Tisbi.” 2 Kings 1:7, 8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Manawi wong-wong iku takon bab Yokanan, lan dudu bab Élia, “wong iku punapa warnanipun?” mesthi bakal diparingi wangsulan, “wong kang wuluné akèh, lan pinggangé kaiket sabuk kulit.” Kabèh pelayanan Yokanan sajroning nem sasi iku kagambarake ana ing pérangan ayat ing ngendi generasi pungkasan lan kaping papat kasebut kanthi cetha lan ditegesi. Pesen Laodikia marang wong-wong iku kanthi langsung nyerang pangakon minangka umat prejanjiané Allah; pesen iku ngélingaké wong-wong mau bab bebendu kang bakal teka, kaya kang dilambangaké déning kapak kang nyabet oyod-oyod wit-witan. Pesen iku uga ngemot yèn Kristus bakal ngrampungaké proses pangujian kang diwiwiti déning Yokanan. Ing salajengipun, ing Injil Matius, Gusti Yésus uga nyebut wong-wong Yahudi “generasi ula beludhak,” lan Panjenengané nerusaké pamikiran saka témané Yokanan bab wit kang ditegor, sarta nerangaké sebabipun.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
Apa ta wit iku gawea becik, lan wohé becik; utawa wit iku gawea bosok, lan wohé bosok; sabab wit iku katitik saka wohé. Hé, turunane ula bedhudhak, kapriye kowé, déné kowé ala, bisa ngucap perkara-perkara kang becik? awit saka lubèré ati cangkem iku matur. Wong becik saka bandhane ati kang becik ngedohaké prakara-prakara kang becik; lan wong ala saka bandhane ati kang ala ngedohaké prakara-prakara kang ala. Nanging Aku pitutur marang kowé, yèn saben tembung tanpa guna kang diucapaké manungsa, bab iku bakal dipertanggungjawabaké ing dina pangadilan. Awit saka tembungmu kowé bakal kabeneraké, lan saka tembungmu kowé bakal kaukum. Matius 12:33–37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Miturut pepakon kapindho, dina pangadilan iku dumunung ana ing turuning kapapat. Pangadilan iku dhedhasar marang pesen sing kita ucapake, lan pesen mau metu saka ati kita. Pesen sing kita ucapake iku kang nandhani apa kita kalebu “turun pilihan” miturut Petrus, utawa “turun ula beludhak.” Kaloro golongan iku kawehakaké ing pungkasaning sawijining proses pangujian nalika Kristus, kaya wong sing nyaponi rereged, ngresiki lantaine. Kaya dene lenga ing pasemon bab sepuluh prawan, pesen iku dilambangaké salah siji déning ati kang ala utawa ati kang becik. Pawartosé Kristus nambahaké manawa turun ula beludhak iki, yaiku turuning kapapat lan pungkasan—nggolèki pratandha, lan siji-sijiné pratandha sing bakal kaparingaké marang wong-wong mau yaiku pratandhané Yunus.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Banjur ana sawatara ahli Toret lan wong-wong Farisi padha mangsuli, pangucapé, “Guru, kawula sami ngersakaken mirsani pratandha saking Paduka.” Nanging Panjenengané mangsuli lan ngandika marang wong-wong mau, “Turun kang ala lan laku jina iki ngupaya pratandha; nanging ora bakal kaparingi pratandha apa-apa kajaba pratandhané nabi Yunus: Awit kaya Yunus wus telung dina telung bengi ana ing weteng iwak gedhé; mangkono uga Putraning Manungsa bakal telung dina telung bengi ana ing telenging bumi. Wong-wong Niniwe bakal padha tangi ing pangadilan bebarengan karo turun iki, lan bakal ngukum iku: amarga wong-wong mau padha mratobat marga saka piwulangé Yunus; lan lah, ing kéné ana sing ngungkuli Yunus. Ratuning kidul bakal tangi ing pangadilan bebarengan karo turun iki, lan bakal ngukum iku: awit panjenengané rawuh saka pucuking bumi kanggo ngrungokaké kawicaksanané Suléman; lan lah, ing kéné ana sing ngungkuli Suléman.” Matius 12:38–42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
Kristus nyebut wong-wong Yahudi minangka turunane ula beludhak, lan Panjenengane migunakaké pepindhan-pepindhan pangadilan kayata pawartos Yunus lan pawartos kawicaksanané Suléman. Gusti Yesus, lumantar konteks lan kanthi ana loro seksi, lagi nandhakaké manawa turunane ula beludhak iku generasi kaping papat, amarga ing generasi kaping papat iku pangadilan kalampahan.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
Satus patang puluh papat ewu iku panji, utawa pratandhaing dina-dina pungkasan, kaya déné angger-anggering Allah lan dina Sabat. Pratandha Yunus iku pratandhaning patangen, kang tumrap wong Yahudi ing jaman Kristus yaiku baptisané, nalika Sang Roh Suci tumedhak, kaawakaké minangka manuk dara. Yunus tegesé “dara.” Yunus, Yohanes Sang Panyingkap, Daniel, Yusuf, lan Lazarus nglambangaké satus patang puluh papat ewu, kang katangèkaké manèh saka kaanan mati ana ing dalan sajroning telung dina setengah. Ing titi mangsa iku wong-wong mau kudu ngalih saka Laodikia marang Filadelfia, mangkono dadi kang kaping wolu, kang asalé saka pitu. Yunus nglambangaké baptisan, amarga dhèwèké dibuwang menyang banyu lan kanthi pralambang mati nalika dipangan déning iwak gedhé. Sawisé kuwi dhèwèké katangèkaké manèh, kaya déné Yohanes nalika diangkat metu saka lenga nggodhok, lan kaya déné Daniel nalika diangkat metu saka guwaning singa, lan kaya déné Yusuf nalika diangkat metu saka luwangan, uga kaya Lazarus, mujijat panyegelan ing jaman Kristus. Wong Yahudi ora bisa mirsani pratandha Yunus, kaya kang kaawakaké déning patangené Kristus, luwih cetha tinimbang Adventisme mirsani pratandha 9/11, yaiku pratandha Yunus.
We will continue these subjects in the next article.
Kita bakal nerusaké bab-bab iki ing artikel sabanjuré.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
“Bebendu pepéling sing saiki arep kaparingaké marang umat Allah, marang wong-wong sing cedhak lan sing adoh, iku yaiku pekabarané malaékat katelu. Lan wong-wong sing ngupaya mangertèni pekabaran iki ora bakal dituntun déning Gusti kanggo ngetrapaké Sabda kanthi cara sing bakal ngrusak dhasar lan nyirnakaké pilar-pilaring iman sing wis ndadèkaké Adventis Dina Kapitu dadi kaya saiki. Kabeneran-kabeneran sing wis kababar manut urutané, nalika kita maju ing sadawaning garis ramalan sing kawedharaké ana ing Sabdaning Allah, iku kabeneran, kabeneran suci, kabeneran langgeng nganti dina iki. Wong-wong sing biyèn wis ngliwati lemah pengalaman kita langkah demi langkah ing sajarah pengalaman kita, mirsani ranté kabeneran ing ramalan-ramalan, wus kaparingi siyaga kanggo nampani lan manut saben sorot pepadhang. Wong-wong iku padha ndedonga, pasa, nliti, lan nggolèki kabeneran kaya nggolèki bandha kang kasimpen, lan kita padha mangerti manawa Roh Suci mulang lan nuntun kita. Akeh téyori diajukaké, kang katon kaya ngemu kabeneran, nanging campur aduk karo Kitab Suci sing disalahtegesi lan disalahgunakaké, nganti nuntun marang kasalahan-kasalahan sing mbebayani. Kita temenan sumurup kepriyé saben pokok kabeneran diteguhaké, lan cap dipasang ana ing dhèwèké déning Roh Suciné Allah. Lan ing saindhenging wektu ana swara-swara kang keprungu, ‘Iki kabeneran,’ ‘Aku nduwèni kabeneran; melua aku.’ Nanging pepéling padha rawuh, ‘Aja sira padha mèlu wong-wong mau. Aku ora ngutus wong-wong mau, nanging wong-wong mau padha mlayu.’ (Delengen Yérémia 23:21.)”
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
“Tuntunan-tuntunaning Gusti katandhani kanthi cetha, lan wahyu-wahyuning Panjenengané ngenani apa kang dadi kayektèn iku nggumunaké banget. Titik demi titik diteguhaké déning Pangéran Allahing swarga. Apa kang nalika semana dadi kayektèn, iku uga dadi kayektèn ing dina iki. Nanging swara-swara iku ora leren keprungu—‘Iki kayektèn. Aku nduwèni pepadhang anyar.’ Nanging pepadhang-pepadhang anyar iki ing garis-garis kenabian kabuktèn ana ing panyalajengan panganggoné Sabda lan nggawé umaté Allah keblasuk tanpa jangkar kang bisa nyekel wong-wong mau. Manawa para siswa Sabda gelem nampani kayektèn-kayektèn kang wis dicethakaké déning Allah ana ing tuntunan-tuntunan marang umaté, lan ngrebuti kayektèn-kayektèn iki, nyerna, sarta ngetrapaké ing uripé kang nyata, wong-wong mau mesthi dadi saluran-saluran pepadhang kang urip. Nanging wong-wong kang wis masrahaké awaké kanggo nyinau téyori-téyori anyar, nduwèni campuran kayektèn lan kasalahan kang kagandhèng dadi siji, lan sawisé nyoba ndadèkaké prekara-prekara iki katon pinunjul, wis mbuktèkaké yèn wong-wong mau ora madhangi taperé saka mesbèh ilahi, lan taper mau wis mati ing pepeteng.” Selected Messages, buku 2, 103, 104.