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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Fifteen

Kitab Yoèl lan Pasamuwan Advent Dina Kapitu Laodikia - Nomer Limalas

Number Fifteen

Nomer Limalas

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Aku negesake manawa wigati kanggo mangerteni sesambungan antarane pralambang patang turun-temurun lan pekabaran udan pungkasan, supaya nduwèni pangarep-arep sing paling becik kanggo ngenali tegesing papat ayat pambuka saka Yoèl bab siji. Yoèl ngidungake kidung bab pakebonan anggur, nanging pada pambukané iku minangka gegandhèngan profetik saka prejanjian karo patang turun-temurun.

> 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; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Panjenengane banjur ngandika marang Abram, “Ngertia kanthi temenan, manawa turunira bakal dadi wong manca ing sawijining nagara kang dudu darbèké, lan bakal padha ngabdi marang wong-wong ing kono; sarta wong-wong iku bakal nandhang kasangsaran lawasé patang atus taun; Nanging bangsa kang diladèni iku bakal Sunukum uga; lan sawisé mangkono, turunira bakal padha metu kanthi nggawa banda akèh. Déné kowé bakal lunga marang para leluhurmu kalawan tentrem; kowé bakal kakubur ing umur tuwa kang becik. Nanging ing turun kaping pat, wong-wong mau bakal bali mrene manèh; awit pialané wong Amori durung kebak.” Purwaning Dumadi 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Wacana iki iku wejangane nabi kang kasembadan lumantar uripe Musa. Nalika kitab Yoel miwiti kidung bab pakebon anggur kanthi nyebut patang turun-temurun saka karusakan kang saya ndadra, iku nyelarasake kitab Yoel karo turun-temurun kaping papat lan pungkasan kang sipaté kenabian. Turun-temurun iku yaiku “bangsa kang kapilih” miturut Pétrus, kang wis katimbalan metu saka pepeteng mlebu ing “pepadhang-Né kang nggumunake.” Wong-wong iku dipadakake kanthi cetha karo pasangan turun-temurune, kang digambarake minangka turun-temurun ula beludhak. Turun-temurun kaping papat lan pungkasan iku digambarake déning Yokanan, kang dadi pralambang tumrap satus patang puluh papat ewu, kang “katimbalan, lan kapilih, lan setya.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Kacemawis nalika 9/11, kapilih ing Panguwuh Tengah Wengi lan setya ing mangsa krisis angger-angger Minggu, kaya para wong Lewi biyèn setya ana ing pambrontakan anak sapi emasé Harun lan Yerobeam. Jiwa-jiwa kang dimurnèkaké kaya slaka ing Maleakhi telu iku para wong Lewi kang kapilih sajroning piwulang Panguwuh Tengah Wengi, awit panyegelan kalakon lumantar, lan kanthi, sawijining pambedhahan Roh Suci.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Ing artikel sadurungé kita wis nglairaké garis-garis saka sajarah Musa, kang déning Sister White diidentifikasi minangka alfa saka ramalan Kitab Suci, kang kanthi profetik kagandhèng karo Kristus minangka omega saka ramalan Kitab Suci. Musa iku watu pondhasi, lan Kristus iku watu puncak. Kekaroné padha dadi pralambang pamardikan saka dosa, kaya dene pamardikan saka Mesir lumantar Musa. Nanging kabèh pepanggihan saka panguwasané Gusti Allah kang kelakon lumantar tangané Musa, kalah adoh banget déning apa kang kelakon nalika Kristus netepaké prejanjian karo akèh wong sajroning satunggal minggu. Musa iku alfa lan Kristus iku omega, lan omega iku angka “22” lan alfa iku angka “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Nalika ngrampungi bab Musa, kita manggihi yèn pangluwaran kang nyawiji ing saindhenging paseksèn kenabiané katetepaké ana ing sajroning banyu. Pangluwarané saka banyuning Kali Nil nalika lairé, nggambaraké Nuh ana ing pethi. Baptisan ing Segara Abang sajalur karo Nuh lan wong wolu kang ana ing sajroning pethi, kang banjur sajalur karo baptisané Yosua ing Kali Yarden, kang diwangsuli manèh déning Sang Kristus ing papan kang padha banget. Paseksèné Musa diwiwiti kanthi pangluwaran ana ing Kali Nil lan dipungkasi ana ing pinggiring Kali Yarden. Baptisané Sang Kristus iku pamulyané minangka jebadan kanggo mènèhi paseksèn sajroning telung taun satengah tumuju marang sedané, kang wis kawewakili ing wiwitan nalika baptisané. Nalika wunguné saka ing pati ana sawatara tetes, nganti tekan kacurahan kang kebak ing Pentakosta.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Prasetya prejanjian Allah marang umat manungsa diwiwiti karo Nuh, lan prasetyanipun prejanjian marang sawijining bangsa pinilih lumantar Abraham kasampurnakaké lumantar Musa. Musa sang alfa nglambangaké Yesus sang omega, sing bakal rawuh lan netepaké prejanjian karo “akeh wong,” ora mung karo sawijining bangsa pinilih. Minangka pralambang Kristus, miyosipun Musa cocog karo prejanjian sing kaparingaké marang Nuh, kanthi pélangi minangka tandha tumrap kabèh wong. Musa uga cocog karo prejanjian sing kaparingaké marang sawijining bangsa pinilih, kanthi tetak minangka tandha tumrap bangsa pinilih. Karya prejanjian Musa ana gegayutané karo “akeh wong,” dudu mung sawijining bangsa pinilih. Manawa ora mangkono, wong-wong mau mesthi ora bakal tansah kaganggu déning golongan campuran.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land and with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Ing satengahing sakabèhé warna-warna “toya kaslametan” kang kaèlèkaké sajroning saindhenging uripé Musa, baptisan ing Bethabara ing Kali Yordan nyambungaké wiwitaning sajarah prajanjian Israèl kuna ing Tanah Prajanjèn karo pungkasaning sajarahé, sajroning minggu nalika Kristus netepaké prajanjian karo akèh wong. Baptisané Kristus selaras karo baptisané Israèl kuna, lan loro sajarah mau padha ngandika bab wunguné Panjenengané nalika Panjenengané ngembusaké sawatara tetes udan, sadurungé udan deres kang lubèr ing Pentakosta sèket dina sawisé iku. Sakabèhing garis alfa lan omega ing prakara Musa tekan Kristus kagambaraké ana ing sajroning toya kaslametan.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> Nalika mulang para murid iki, Gusti Yesus nedahaké pentinge Prajanjian Lawas minangka paseksi tumrap missioné. Akeh wong sing ngakuné wong Kristen saiki nyingkiraké Prajanjian Lawas, kanthi kandha yèn kitab iku wis ora ana gunané manèh. Nanging piwulangé Kristus ora mangkono. Panjenengané ngajèni banget marang iku, nganti ing sawijiné wektu Panjenengané ngandika, ‘Yèn wong-wong kuwi ora gelem ngrungokaké Musa lan para nabi, wong-wong kuwi uga ora bakal kapêrcaya, sanadyan ana wong siji wungu saka ing antarané wong mati.’ Lukas 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> “Iku swarané Kristus kang ngandika lumantar para leluhur lan para nabi, wiwit jamané Adam nganti tekan adegan-adegan panutuping wektu. Sang Juru Slamet kaandharaké ing Prajanjian Lawas kanthi cetha padha kaya ing Prajanjian Anyar. Iku pepadhang saka jaman kepungkur kang kebak ramalan kang nglairaké uripé Kristus lan piwulang-piwulang Prajanjian Anyar kanthi kajelasan lan kaendahan. Kaelokan-kaelokané Kristus iku dadi bukti kaallahané Panjenengané; nanging bukti kang luwih rosa yèn Panjenengané iku Juru Tebusing jagad katemokaké ing mbandhingaké ramalan-ramalan Prajanjian Lawas karo sajarah Prajanjian Anyar.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Ing artikel-artikel sing ngrembug kitab Yoel, kita sampun “mbandhingaken ramalan-ramalan Prajanjian Lawas kaliyan sajarahing Prajanjian Anyar,” sarta ugi sajarahing Israel rohani modern. Manawi punika Prajanjian Lawas utawi Prajanjian Anyar utawi sajarahing telung malaékat ingkang kawiwitan ing taun 1798, sadaya garis punika kaanggé nggambaraken minangka “swaraning Kristus.” Paseksèn ingkang katulis wonten ing Kitab Suci lan Roh Ramalan punika swaraning Kristus, lan swaraning Kristus punika swaranipun Panjenenganipun ingkang dados Sabdanipun Gusti Allah.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Swara” Sabda Allah iku pesenipun Allah kados dene kawejangan wonten ing Sabdanipun ingkang katulis. Pesenipun ing dinten-dinten wekasan punika inggih punika pesen udan pungkasan, ingkang nyakup udan wiwitan, lajeng katutulaken déning udan wiwitan lan udan pungkasan, miturut Yoèl.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yokanan Sang Panerang Wahyu makili wong satus patang puluh papat ewu sing bali marang dalan-dalan kuna, amarga panjenenganipun mireng sawijining “swara” ing wingkingipun. “Swara” ing wingking iku yaiku swaraning Sang Kristus “wiwit jaman Adam” tumeka ing salajengipun.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> Lan aku banjur minger supaya ndeleng swara kang ngandika karo aku. Bareng aku wis minger, aku weruh pitung kaki dian emas. Wahyu 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Ayat punika mratandhani wontenipun pedhotan ing pasal kapisan, amargi ngantos dumugi ayat sadèrèngipun Yokanan taksih wonten ing pulo ingkang sinebat Patmos, nanging ing ayat kalih welas piyambakipun noleh, lan wiwit saking ngriku lajeng Yokanan wonten ing Padaleman Suci Swarga. Nalika piyambakipun noleh, piyambakipun nindakaken mekaten amargi ing ayat sedasa piyambakipun sampun mireng swara saking wingking.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Aku ana ing Roh ing dina Gusti, lan krungu ana ing sandhingku swara gedhé, kaya swaraning kalasangka, ngandika, Aku iki Alfa lan Omega, kang wiwitan lan kang wekasan; lan, Apa kang sira deleng, tulisen ing sajroning kitab, lan kirimna marang pitung pasamuwan kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamos, lan marang Tiatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia. Wahyu 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yohanes nggambarake wong-wong sing krungu swaraning Kristus ana ing mburiné. Panjenengané krungu pesen slomprèté Yeremia supaya bali marang dalan-dalan kuna, yaiku dalan-dalan sing ditampik déning wong duraka kanggo dilakoni, lan slomprèt pepéling kang padha ora gelem dirungokake. Yohanes ngrungokake, lan swara saka mburiné mau ngenalaké Sarirané piyambak minangka Alfa lan Omega—Panjenengané sing nglambangaké dalan anyar, bebarengan karo dalan lawas.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> Lan ana ing satengahing pitu dian ana siji kang kados Putraning Manungsa, ngagem jubah dawa tumeka ing sikil, lan ing dhadhané kaiket sabuk emas. Sirahé lan rambuté putih kados wulu, putih kados salju; lan mripaté kados geni murub; lan sikilé kados tembaga alus, kados-kados dipijar ing pawon; lan swarané kados swaraning banyu akèh. Lan ana ing tangan tengené pitu lintang; lan saka cangkemé metu pedhang landhep mawa loro landhepan; lan pasuryané kados srengéngé kang sumunar sajroning kakuwatané. Wahyu 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Ing ayat rolas, Yohanes noleh lan ndeleng sawijining wahyu bab Kristus, kang déning Sister White disalarasaké karo wahyu bab Kristus kang dipun tampi déning Daniel, yaiku wahyu kang ugi dipun tampi déning Yesaya, Yeremia, Yehezkiel, lan Paulus.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Kanthi pangajeng-ajeng kang temen-temen tumemen aku nyawang marang wektu nalika prastawa-prastawa ing dina Pentakosta bakal kaulang maneh kanthi kakuwatan kang luwih ageng tinimbang ing wekdal punika. Yokanan ngandika, ‘Aku weruh malaékat liyané mudhun saka swarga, kagungan kakuwatan gedhé; lan bumi padhang déning kamulyané.’ Banjur, kados ing mangsa Pentakosta, para wong bakal krungu kayektèn kang diucapaké marang wong-wong mau, saben wong nganggo basané dhéwé.”

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Allah saged ngebaki urip enggal ing saben jiwa kang kanthi temen-temen kepéngin ngladèni Panjenengané [Adam lan lebak balung-balungé Ezekiel], lan saged ndemèk lambé nganggo areng urip saka misbyah [Yesaya], sarta ndadosaké supaya dadi lancar nglairaké pamuji marang Panjenengané. Ewonan swara bakal kebak déning kakuwatan kanggo ngucapaké kayektèn-kayektèn endah saka Sabdané Allah. Ilat kang gagap bakal diluwari [basa liyané Yesaya], lan wong-wong kang isin bakal diparengaké kakuwatan supaya bisa mènèhi paseksèn kang wani tumrap kayektèn. Mugi Gusti nulungi umaté supaya ngresiki padaleman jiwa saka saben rereged [para Lewi ing Maleakhi], lan tetep njaga sesambungan kang saèstu cedhak karo Panjenengané, supaya padha bisa oleh bagean ing udan pungkasan nalika iku kasurakaké.” Review and Herald, 20 Juli 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Wahyu sing kita pirsani iki nyakup katrangan bab swaraning Kristus. Nalika Yohanes noleh lan krungu swaraning Kristus, swarané iku kaya gemuruhing “banyu akèh.” Nalika swaraning Kristus ngandika bab prejanjiané karo manungsa utawa karo sawijining umat pilihan, swara iku digandhèngaké karo banyu akèh. Pesen ing Daniel pitu nganti sanga kabukak segelé ing taun 1798, lan banjur, ing taun 1989, pesen ing Daniel sepuluh nganti rolas kabukak segelé. Taun 1798 digandhèngaké karo swaraning Kali Ulai, lan taun 1989 iku swaraning Kali Hiddekel.

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

> “Pepadhang sing ditampi déning Daniel saka Gusti Allah kaparingaké mligi kanggo dina-dina pungkasan iki. Wahyu-wahyu sing didelengé ing sacedhaké kali Ulai lan Hiddekel, kali-kali gedhé ing Sinear, saiki lagi lumaku tumuju marang kasampurnané, lan kabèh prastawa sing wis dinubuataké iku enggal bakal kalakon.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Kali Yardèn iku pranala antarané sajarah prajanjian alfa lan sajarah prajanjian omega saka Israèl kuna. Tembung Yardèn tegesé ‘sing tumurun’ lan nggambaraké Kristus minangka ‘Panurun Agung.’

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Padhaa karsaa pikiran kang ana ing kowe iku dadi padha karo kang uga ana ing Kristus Yesus: Panjenengane, sanadyan ana ing wujudé Allah, ora nganggep yèn padha karo Allah iku minangka barang kang kudu direbut: nanging ngasoraké sarirané piyambak, lan ngagem wujudé abdi, sarta dados padha karo manungsa: lan sawisé kapanggih ana ing kaanan kaya manungsa, Panjenengane ngasoraké sarirané piyambak, lan dados manut nganti tekan pati, iya pati ana ing kayu salib. Filipi 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Kali Yordan nggambarake Kristus minangka “Panurun Agung,” lan Yordan iku pranala antarane sejarah alfa lan omega umat pilihaning Allah, kang kaparingan kebon anggur supaya diopeni. Banyu kaslametané Musa nggambarake swarané Kristus, kang bisa kauningan manawa ana jiwa gelem mung mbalek, supaya krungu “swara ing wingkingé wong-wong mau,” lan swara kang banjur bakal padha rungokaké iku—swara banyu akèh. Wiwit saka banjire Nuh tekan karusakané Yerusalem ing taun 70 M, banyu kaslametan katetepaké minangka tandha-tandha dalan kanggo umat prajanjiané Allah. Tandha-tandha dalan iku nggambarake sejarah batin umat pungkasaning prajanjiané Allah, yaiku wong satus patang puluh papat èwu. Banyu kang nyukupi Kali Yordan asalé saka embun lan salju kang nglumpuk ana ing pagunungan Hermon, kang dadi hulu Kali Yordan.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Kidung undhakan kagungané Dawud. Lah, saèstu becik lan nyenengaké menawa para sadulur padha manggon bebarengan ing karukunan! Iku kaya lenga jebadan kang aji ing sirah, kang mili tumurun ing jenggot, yaiku jenggoté Harun, kang tumurun nganti ing pinggiraning sandhangané; Kaya embun ing Hermon, lan kaya embun kang tumiba ing gunung-gunung Sion; awit ana ing kana Sang Pangéran ndhawuhaké berkah, yaiku kauripan langgeng. Jabur 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Banyu-banyu iku uga ngasilaké guwa Pan, sawijining blumbang jero, sing mapan ana ing sajroning guwa ing Panium miturut Daniel 11:13–15, lan ing Kaisaréa Filipi ing jamané Pétrus. Hulu-hulu Kali Yordan uga ngasilaké blumbang satanis saka guwa Pan. Swaraning banyu akèh nuduhaké yèn pasulayan gedhé antarane Kristus lan Iblis asalé saka pucuk-pucuk gunung kang dhuwur ing pagunungan Hermon.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Lan Aku uga ngandika marang kowé, yèn kowé iku Petrus, lan ana ing sandhuwuré watu karang iki Aku bakal mbangun pasamuwan-Ku; lan gapuraning neraka ora bakal bisa ngalahaké iku. Matius 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism is changed in Peter representing 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Jeneng “Hermon” ateges “suci, kasucekake, kasrahake, utawa kapisahake,” lan dadi pralambanging Swarga, sumbering sakabehing banyu lan wiwitaning kontroversi gedhe kaya kang kawejwakake dening “gapura neraka,” yaiku sebutan kang dipasang déning Gusti Yesus marang groto Pan nalika Panjenengane ana ing Kaisarea Filipi. Ing kahanan iku Simon Barjona diganti dadi Petrus. Simon ateges ‘wong kang ngrungokake,’ lan Barjona ateges ‘putraning manuk dara.’ Simon dadi pralambang jiwa kang ngrungokake piwulang bab baptisané Yesus, kang diwakili déning Roh Suci awujud manuk dara. Kaya dene wong kang ngrungokake piwulang bab baptisané Kristus iku diganti ana ing Petrus, kang makili 144.000. Petrus dimeteraèkaké nalika ana ing Panium, yaiku ayat telulas nganti limalas saka Daniel sewelas.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Saka banyuné Hermon, kali Yordan, sawijining pralambang Kristus—Panjenengané, Sang Kang Turun Agung, ngrampungaké lelampahané ana ing Segara Mati. Saka Swarga, papan embuning urip asalé, Kristus tumedhak nganti tekan pati ing kayu salib, kang dipralambangaké déning Segara Mati. Pasisir Segara Mati iku lumahing tanah kabuka kang paling jero ing bumi. Kali Yordan kang tumedhak iku tumedhak nganti tekan tataran banyu kang paling endhek ing bumi, kaya déné Kristus tumedhak nganti tekan pati ing kayu salib. Saka banyuning urip nganti banyuning pati, Kali Yordan nglambangaké tumedhaké Kristus saka swarga menyang kayu salib.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Tema-tema wigati saka wangsit Alkitab kagandhèng karo banyu, lan wangsit Alkitab iku swarané Kristus, yaiku swara saka akèh banyu. Sundel Babil linggih ana ing sadhuwuring akèh banyu, lan banyu-banyu Éfrat padha dikeringaké supaya nyawisaké dalan tumrap para ratu saka wetan, lan para sudagar lan para ratu padha ngadeg saka kadohan lan padha nangisi, awit kapal-kapal Tarsis padha dirusak ana ing satengahing segara, lan prejanjian pati sing ditampani déning para wong mendem saka Éfraim nalika padha ndhelikaké awaké ana ing sangisoré goroh, dibatalaké déning banjir gedhé saka undhang-undhang Minggu kepausan.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Nalika Sister White nyebut “kali-kali gedhé ing Sinear,” panjenengané lagi ngrujuk marang Kali Tigris lan Efrat. Banyu-banyu iku bisa dilacak bali menyang Taman Eden, ing kono banyu-banyu mau dadi kali katelu lan kaping pat saka sing metu saka Eden.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Lan jeneng kali kang katelu iku Hiddekel; iya iku kali kang mili menyang sisih wetané Asyur. Dene kali kang kaping papat iku Éfrat. Purwaning Dumadi 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hiddekel iku Tigris, lan mesthi bae, Efrat iku Efrat, sanadyan para sejarawan lan teolog modern padha ora sarujuk. Wong-wong mau negesake manawa Ulai iku dudu kali gedhé, nanging mung saluran banyu gawéan manungsa ing Persia, dudu ing Sinear. Panguwasa manungsa sing padha iku uga netepake manawa mung ana loro kali kang pinunjul sing gegandhengan karo Sinear, yaiku Tigris lan Efrat, lan nabi wadon iku nyariosake manawa Ulai lan Hiddekel iku “kali-kali gedhé ing Sinear.”

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Pangandikanipun nabi wédok bab pekabaran banyu nentang para ahli modhèrn, kados dene para ahli jaman kuna—ingkang nentang pekabaran banyunipun Nuh. Kita kaparingan pawartos bilih kalih wahyu ingkang dipunlambangaken déning kalih kali punika saweg lumampah tumuju kasampurnaning panggenapan, lan mila, sadaya ingkang dipunlambangaken wonten ing salebeting kalih wahyu punika ingkang kaparingaken déning “kalih bengawan ageng Sinear,” badhé enggal kalampahan. Pekabaran ingkang gegandhèngan kaliyan kali-kali punika inggih punika swaranipun Kristus, awit swaranipun kados swaraning toya kathah. Tigris lan Efrat nggambaraken sawijining tema kenabian ingkang wigati sanget, lan paseksènipun gegandhèngan kaliyan prejanjian ingkang dipunaturaken déning Musa alfa, yaiku prejanjian ingkang sami ingkang dipunteguhaken déning Kristus omega.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Ing ramalan, Tigris nggambarake Asyur lan Efrat yaiku Babil. Ing gegayutan iki, loro mau iku rong kakuwasan sing digambarake kaya singa déning Yeremia, kang bakal nggawa dhisik karajan lor lan sawisé iku karajan kidul menyang panangkaran.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israèl iku kaya wedhus sing buyar; para singa wus ngoyak lan nyebarake dheweke: kang kapisan, ratu Asyur wus nguntal dheweke; lan kang pungkasan, Nebukadreza, ratu Babil, wus ngremuk balung-balunge. Yeremia 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Asyur lan Babil loro-loroné padha dadi mungsuh saka lor tumrap saben karajan Israèl, mula kaloroné iku minangka pralambang ratu palsu saka lor—yaiku kakuwatan kapapaan. Ing pokoké, tradhisi pulitik lan agami kang padha iku dilakokaké déning loro kakuwatan sing muncul saka latar kabudayan sing padha, nanging struktur pulitik Asyur luwih nekanaké tata nagara, déné Babil luwih nekanaké tata pasamuwan, sanajan padha banget. Roma kapir lan Roma kapapaan ing tataran tartamtu iku padha, nanging Roma kapir nggambaraké tata nagara, déné Roma kapapaan nggambaraké tata pasamuwan. Asyur, sajroning sesambungan kenabian karo Babil, minangka sawijining karajan tata nagara, banjur diterusaké déning Babil minangka kakuwatan kang padha nanging nekanaké tata pasamuwan. Asyur nggambaraké Roma kapir lan Babil nggambaraké Roma kapapaan. Kabeh papat kakuwatan iki ngidak-idak pasucèn lan bala kagungané Allah. Asyur digandhèngaké karo Tigris lan Babil karo Éfrat. Iki cocog karo pangeringané Éfrat ing kitab Wahyu, kanggo nyawisaké dalan tumrap para ratu saka wétan, kaya kang dipralambangaké déning pakaryané Koresh nalika ngalihaké Éfrat kanggo ngrubuhaké Babil. Babil iku Éfrat; Asyur iku Tigris.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Raja sisih lor sajroning pamedhar wangsit nelukaké donya nalika krisis angger-angger dina Minggu lan sawisé iku banjur tumiba, nanging panaklukan iku asring dipralambangaké minangka banjir gedhé sing nyirnakaké. Crita bab raja sisih lor, kaya kang dipralambangaké déning Asyur lan Babilon, dilambangaké déning kali-kali, awit crita iku dicritakaké déning swaraning banyu akèh.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Tanah ing antarané kali loro kasebut diarani Mesopotamia, kang tegesé “tanah ing antarané kali loro.” Kali loro iku nggambaraké kakuwatan saka sisih lor kang dienggo déning Allah kanggo ngukum umaté kang murtad kanthi nyebarake wong-wong mau menyang pangawulan. Salah siji saka anak kali swaraning banyu akèh kapanggih ana ing jeneng “Padanaram,” kang mung katandhesaké ping sepuluh ing Kitab Suci. Sebutan kapisané ana gegayutané karo prejanjian, amarga iku nandhani oyod getihé Ribkah, garwané Ishak. Ayat iku kandha:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Nalika Iskak nggarwa Ribkah, putriné Bètuèl, wong Siria saka Padan-Aram, adhining Laban, wong Siria, umuré patang puluh taun.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Pungkasaning patang puluh taun wis katuduhaké ing sajroning telung paseksi Musa minangka nuntun marang Kadesh, 1863 lan angger-angger dina Minggu. Palakrama Ishak iku sawijining palakrama prajanjian kang nggambaraké palakramaning Kristus karo satus patang puluh papat ewu nalika angger-angger dina Minggu, yaiku 1863, yaiku Kadesh, yaiku pungkasaning sajarah prajanjian patang puluh taun. Ribka iku putriné wong Siria lan saduluré Laban wong Siria, (kang ing generasi sabanjuré saka sajarah prajanjian, nglanggar sawijining prajanjian karo Yakub, putrané Ishak.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mention in Genesis 25:20.

Betuel tegesé “omahing karusakan utawa sing ngrusak,” mula Ribkah iku putriné “omahé sing ngrusak.” Siria tegesé dataran luhur lan plato, lan Padanaram tegesé Mesopotamia, utawa tanah ing antarané. Ribkah asalé saka garis getih wong Siria sing teka saka Mesopotamia, tanah dhuwur ing antarané “Tigrisé Asyur” lan “Éfraté Babel,” kang makili singa-singa sing dipigunakaké déning Pangéran kanggo mbuyaraké wedhus-wedhus-Nya sing murtad. Omahé para perusak digandhèngaké karo omahé Allah sajroning palakramané Iskak lan Ribkah. Dudu sawijining kacilakan manawa ing panyebutan pisanan babagan Padanaram, loro kali iki, sing makili ratu lor profètis kang digambaraké minangka banjir sing lubèr, pisanan kasebut ing Purwaning Dumadi 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Sesambungan antarané omah karusakan lan umat prajanjiané Allah terus lumangsung nalika Yakub mlayu saka Esau, lan tekan ing panggonan pakliké, Laban, lan ana ing kono ngladèni rong mangsa 2520 dina supaya ngamanaké palakrama prajanjian sabanjuré. Salah siji palakrama pungkasané kawujud ing buyaring karajan lor, yaiku Israèl, lan palakrama sijiné pungkasané kawujud ing buyaring karajan kidul. Nalika mangsa buyaring saka loro karajan mau kanthi saben-saben rampung ing taun 1798 lan 1844, palakrama sing diupayakaké Yakub lumantar rong mangsa 2520 iku kasampurnakaké, nalika pangantèn lanang rawuh ing palakrama mau ing tanggal 22 Oktober 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Mula apa Kristus banjur nggarwa Lea, kang tegesé “kesel lan kesel banget,” utawa apa Panjenengané nggarwa Rahel, kang tegesé “wong lelungan kang becik?” Lea lan Rahel nggambarake rong golongan prawan kang padha lelungan, siji prawan kang “dadi kesel” lan siji prawan kang “lelungan kanthi becik” ana ing dalan kanggo omah-omah karo Yakub ing tanggal 22 Oktober 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Padha kagungan pepadhang padhang kang dipasang ana ing mburiné wong-wong mau ing wiwitaning dalan, kang déné malaékat ngandika marang aku yèn iku iku ‘pambengok ing tengah wengi.’ Pepadhang iki sumunar sadawaning dalan kabèh, lan maringi pepadhang tumrap sikilé, supaya padha ora kesandhung.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Manawa wong-wong mau njaga pandelengé tetep tumuju marang Gusti Yesus, sing ana pas ing ngarepé, nuntun wong-wong mau menyang kutha kuwi, wong-wong mau padha slamet. Nanging ora suwé sawatara dadi kesel, lan padha kandha yèn kutha kuwi isih adoh banget, lan padha ngarep-arep wis mesthiné mlebu ing kono sadurungé. Banjur Gusti Yesus nguwataké wong-wong mau kanthi ngangkat lengen tengené kang mulya, lan saka lengené metu sawijining pepadhang kang ngombak ing sadhuwuré golongan advent, lan padha sesorak, ‘Alleluia!’ Wong-wong liyané kanthi sembrana nyélaki pepadhang ing buri wong-wong mau, lan padha kandha yèn dudu Gusti Allah kang wis nuntun wong-wong mau metu nganti saadohé mangkono. Pepadhang ing buri wong-wong mau banjur mati, ninggalaké sikilé ana ing pepeteng kang sampurna, lan wong-wong mau kesandhung lan kelangan pandeleng marang tandha lan marang Gusti Yesus, banjur padha tiba saka dalan mudhun menyang jagad peteng lan ala ing ngisor.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Ing taun 1844, gerakan Millerite Filadelfia mlebet ing pawiwahan. Pawiwahan tanggal 22 Oktober 1844 misahaké rong golongan para panyembah sing dipralambangaké déning Rakhel lan Lea. Rakhel nggambaraké sawijining golongan sing wis kasil lumaku ing dalan tumuju marang pawiwahan tanggal 22 Oktober 1844, nanging golongané Lea dadi kesel lan kendho. Sawisé iku wong-wong mau banjur kapisah, lan prosès pangujian malaékat katelu wiwit lumaku, pas ing papan panggonan prosès pangujian Sora Pating Sliring wengi teka ing pungkasané.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second sets of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Pawiwahan punika sampun katindakaken, lan salajengipun badhé kasampurnakaken sarta dipun uji. Pawiwahan punika kasampurnakaken ing taun 1846, lan proses pangujian malaékat ingkang kaping tiga wiwit. Ing taun 1849 lan 1850, Gusti nglebetaken asta-Nipun kaping kalih kanggé nglumpukaken para umaté ingkang dados sisihan-Nipun. Méja Habakuk ingkang kaping kalih lajeng dipun papanaken ing sajarah, kados dene dipun pralambangakaken déning set kaping kalih saking Pepakon-Pepakon. Sasampunipun Musa mecah set ingkang kapisan, set méja ingkang kaping kalih lajeng dipun aturaken. Bagan 1850 nggantos bagan 1843, lan ing taun 1850, pangujian tumrap Israèl kuna minangka pengantèn prajanjian énggal kagunganipun Allah terus lumampah nuju Kadesh lan 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Ing taun 1856, banyu liyane saka kaloro kali iku mili lumantar pena Hiram Edson. Pepadhang ngenani “pitung kaping” kang lumantar pena Edson, yaiku pepadhang kang dilambangaké déning kaloro kali kang miwiti paseksèning ramalané ana ing Taman Éden. Taman Éden iku sawijining pralambang pambrontaké manungsa marang angger-anggeré Allah, lan ana ing kono banyuné kali Ulai lan Hiddekel miwiti lelampahané. Kaloro kali mau mlaku ngliwati sajarah prajanjian, awit Taman iku, lambang pambrontakan, uga dadi papan ing ngendi cempé disembelèh kanggo nyedhiyakké sandhangan minangka gantiné godhong ara kang ana ing Adam lan Hawa. Sajarah prajanjian diwiwiti déning prajanjianing urip antarané Adam lan Allah. Prajanjian iku, kang dilambangaké déning wit panguripan, nuntun marang prajanjian kang kaingkari déning Adam lan Hawa, kang miwiti sawijining prajanjian urip kang anyar, nalika Sang Cempé kang disembelèh wiwit dhasaring jagad maringi sandhangan marang pasangan kang wuda lan kesasar iku. Kaloro kali kang mili saka Taman iku pungkasane dadi pralambang kakuwatan-kakuwatan kang dienggo Allah minangka teken panggulawenthahing Panjenengané.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> He Asyur, tekening bebendunKu, lan penthung ing tangané iku piwalesing dukaKu. Aku bakal ngutus dhèwèké nglawan bangsa kang munafik, lan marang bangsa kang dadi sasaraning bebendunKu Aku bakal maringi dhèwèké parentah, supaya ngrampas jarahan, lan njupuk rayahan, lan ngidak-idak wong-wong mau kaya lendhut ing dalan-dalan. Yesaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Kaloro bengawan mau mili metu saka Eden tumuju marang trahé Ribkah lan bebrayan prasetyané karo Ishak, banjur terus marang Yakub, ing ngendi banyuné kaloro bengawan mau digambarake minangka rong mangsa pitu wektu sing béda. Sabanjuré, kaloro bengawan sing padha mau mili lumantar enem pasal pungkasaning Daniel, ing ngendi saben bengawan diwakili déning telung pasal. Siji bengawan nglambangaké mundhaké kawruh sing wis kabukak segelé ing pasal pitu, wolu, lan sanga, lan bengawan sijiné nglambangaké mundhaké kawruh sing wis kabukak segelé ing pasal sepuluh, sewelas, lan rolas.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Bab pitu, wolu, lan sanga katuduhaké minangka wahyu bab Ulai, lan Kristus digambaraké kanthi cara kang sarupa ana ing bab sepuluh, sewelas, lan rolas. Ing loro-loroné wahyu kali iku, kang kaudharaké ing telung bab, Kristus digambaraké jumeneng ing sadhuwuring banyu.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Lan kelakoné, nalika aku, iya aku Daniel, wus ndeleng wahyu iku lan ngupaya tegesé, lah ana kang jumeneng ana ing ngarepku rupa kaya manungsa. Lan aku krungu swarané manungsa ana ing antarané pinggir-pinggir kali Ulai, kang nyeluk lan ngandika, “Gabriel, gawéané wong iki mangertèni wahyu iki.” Daniel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Sesanti bab Kristus ing pasal sepuluh iku padha karo sesanti sing dideleng Yohanes ing Wahyu pasal siji, lan ing sesanti Daniel ing pasal wolu, Palmoni ana ing sadhuwure banyu, kaya dene Panjenengane ana ing pasal rolas, nalika Panjenengane ngagem mori alus.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> “Nalika Sang Jibril ngunjungi, nabi Dhanièl durung saged nampi piwulang salajengipun; nanging sawatara taun sasampunipun, marga kepéngin mangertos langkung kathah bab prakara-prakara ingkang dereng katêrangaken kanthi jangkep, piyambakipun malih ngarahaken dhirinipun kanggo ngupadi pepadhang lan kawicaksanan saking Gusti Allah. ‘Ing dina-dina punika aku, Dhanièl, lagi nandhang prihatin telung minggu kebak. Aku boten nedha roti ingkang énak, daging utawi anggur boten mlebet ing tutukku, uga aku boten njebadi awakku babar pisan…. Banjur aku ngangkat mripatku, lan mirsa, lah wonten satunggal priya ngagem lenan, pinggangipun kaiket mawi emas murni saking Uphaz. Sariranipun ugi kados permata beryl, lan raiipun kados kilaté bledheg, mripatipun kados obor geni, lengenipun lan sikilipun kados kuningan ingkang sampun dipun poles, lan swaraning pangandikanipun kados swaraning wong kathah.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> Ora kurang saka Putraning Allah piyambak kang ngatingal marang Daniel. Katrangan iki padha karo kang diwènèhake déning Yokanan nalika Kristus kawedhar marang dhèwèké ana ing Pulo Patmos. Saiki Gusti kita rawuh bebarengan karo utusan swarga liyané kanggo mulang marang Daniel bab apa kang bakal kelakon ing dina-dina wekasan. Kawruh iki diparingaké marang Daniel lan katuliské lumantar ilham kanggo kita, wong-wong kang pinaringan urip ing mangsa pungkasaning jagad. Review and Herald, 8 Februari 1881.

In the Hiddekel vision of Christ in chapter ten Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hand to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Ing wahyu Hiddekel bab sepuluh, Kristus ana ing sadhuwuring banyu lan ngagem mori alus, lan ing wahyu Ulai Panjenengane uga ana ing sadhuwuring banyu. Wahyu ing Wahyu pasal siji selaras karo wahyu kang katuduhake ing wahyu Ulai lan Hiddekel, ing ngendi Sister White negesi manawa Panjenengane iku “ora liya pribadi kajaba Putraning Allah.” Nalika dheweke negesi malaekat ing Wahyu pasal sepuluh, dheweke mratelakake manawa malaekat iku “ora liya pribadi kajaba Yesus Kristus.” Malaekat ing Wahyu pasal sepuluh ngangkat asta-Nya marang langit lan supaos demi Panjenengane kang gesang salawas-lawase, kagandhèng karo wahyu Kristus ing bab rolas kang ngangkat loro-lorone asta-Nya marang langit lan supaos demi Panjenengane kang gesang salawas-lawase. Ing Wahyu pasal sepuluh Panjenengane ana ing sadhuwuring banyu lan uga ing dharatan.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Apa kang ana “ing antaraning pinggir-pinggir” sawijining kali iku banyu, lan Daniel krungu “swaraning manungsa ing antaraning pinggir-pinggir,” mula swara iku asalé saka wong kang ana ing sadhuwuring banyu, lan swara iku kaya swaraning banyu-banyuning kali Ulai.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Lan ing dina kaping patlikur sasi kapisan, nalika aku ana ing sacedhaking bengawan gedhé, yaiku Hiddekel; banjur aku ndhangak lan nyawang, lah, ana sawijining paningal;

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> sawijining wong ngagem lenan, kang bangkèkné kaiket déning emas alus saka Uphaz; awaké iya kaya permata beryl, lan pasuryané kaya katoné kilat, lan mripaté kaya damar geni, lan lengené tuwin sikilé kaya warnané tembaga kang kinilat, lan swarané tembung-tembungé kaya swaraning wong akèh. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Nanging kowé, hé Daniel, tutupen tembung-tembung iki, lan segelen kitab iki, nganti tekan mangsa wekasan: akèh wong bakal mrana-mréné, lan kawruh bakal saya tambah. Banjur aku, Daniel, nyawang, lah ana wong loro liyané padha ngadeg, siji ana ing sisih sabranging pinggir kali, lan sijiné ana ing sisih sabrangé pinggir kali. Lan ana siji kang ngandika marang wong kang ngagem kain linen, kang ana ing sadhuwuring banyuné kali: Suwéné pira nganti tekan pungkasaning kaélokan-kaélokan iki? Lan aku krungu wong kang ngagem kain linen, kang ana ing sadhuwuring banyuné kali, nalika ngangkat tangané tengen lan tangané kiwa marang langit, lan sumpah demi Panjenengané kang gesang langgeng salawas-lawasé, bilih iku bakal kalakon sajroning satunggal mangsa, rong mangsa, lan satengah mangsa; lan nalika panjenengané wis ngrampungaké nyebar-nyebaraké kakuwatané umat suci, samubarang iki kabèh bakal kasampurnakaké.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

> Lan aku krungu, nanging aku ora mangerti; banjur aku ngandika, Dhuh Gustiku, punapa pungkasaning prakara-prakara punika? Panjenengané banjur ngandika, Lumakua lakumu, Daniel: amarga tembung-tembung punika katutup lan kasegel nganti tekan wekasaning jaman. Akeh wong bakal disucèkaké, lan diputihaké, lan diuji; nanging wong-wong ala bakal tumindak ala; lan ora ana siji waé saka wong-wong ala bakal mangerti; nanging wong-wong wicaksana bakal mangerti. Daniel 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Kali-kali gedhé ing Sinar, kaya déné dipratélakaké déning Sister White, kaloroné gegandhèngan karo sawijining wahyu ing ngendi Kristus ana ing sadhuwuring banyu lan ngandika, awit swarané kados swaraning banyu akèh. Ing kaloro wahyu mau pitakon “suwéné pira” diajokaké. Kaloro kali iku uga kagambaraké ing ‘pitakon lan wangsulan’ ing Daniel bab wolu, kang dadi pilar tengah lan dhasar Adventisme. Ing kana, kaloro kali mau dadi pralambang saka “pitu mangsa” panyebaran lan pangidak-idakan tumrap papan suci lan pasukané. Kaloro kali mau netepi kalungguhané minangka teken paukumaning Allah, banjur salajengipun mili mlebu ing sajarah Millerit saka malaékat kapisan, ing ngendi William Miller nemokaké permata kenabiané kang kapisan, yaiku garis “pitu mangsa” ing Imamat rong puluh enem. Kaloro kali mau nglambangaké loro panyebaran sajroning 2520 taun, kang katindakaké déning loro singa Asyur lan Babel, kang dilambangaké déning Tigris lan Éfrat, lan mesthi uga déning Léa lan Rakhel, ponakané Ribka, kang palakrama prajanjiané dumadi nalika Iskak yuswa patang puluh taun, kaya kacathet ing Purwaning Dumadi 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller namung nyajèkaké pepencaran “pitu mangsa” tumrap karajan kidul Yehuda, kang kawujud bareng karo wangsit 2300 taun ing taun 1844. Ing taun 1856, “anggur anyar” saka “pitu mangsa” ngenali pepencaran kang padha tumrap karajan lor, kang pungkasané ing taun 1798. Minangka panemon wangsit pisanan déning William Miller, banyuné kali Efrat rawuh minangka piwulang alfa ing sajarahé malaékat kapisan. Banyuné kali Ulai rawuh bebarengan karo malaékat katelu. Panemon alfa saka Miller yaiku pitu mangsa kang dilambangaké déning kali Ulai, lan panemon omega saka Hiram Edson yaiku pitu mangsa kang dilambangaké déning kali Hidékel.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

Angka 2520 nggambarake dawane sawijining mangsa wektu sing padha tumrap saben karajan, nanging wiwitan lan pungkasané pisah patang puluh nem taun. Taun 1798 nandhani wektu pungkasan lan tekane malaékat kapisan saka Wahyu patbelas. Taun 1798 iku minangka kasampurnaning 2520 taun panyebaran sing ditibakaké marang karajan lor déning singa Asyur. Taun 1844 iku minangka kasampurnaning “pitu mangsa” sing ditibakaké marang karajan kidul lan diwakili déning singa Babil. Kaloro kali iku dadi wates pambuka lan panutup tumrap sajarah pekabaran malaékat kapisan lan kapindho, sing dipungkasi kanthi tekane malaékat katelu ing tanggal 22 Oktober 1844, nalika slompret kapitu lan uga slompret yobel padha diunekaké ing Dina Pangruwating Dosa antitipikal.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Sampeyan kudu ndhawuhake swara kalasangka yobel ing dina kaping sepuluh sasi kapitu; ing dina pangruwating dosa, sampeyan kudu ndhawuhake swara kalasangka iku ing saindenging tanahira. Leviticus 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Kumandhanging kalasangka kapitu iku pralambang pakaryané Kristus sajroning nyawijèkaké Kadéwané karo kamanungsan, lan dilambangaké déning 2300 taun ing wahyu Kali Ulai; déné kumandhanging kalasangka yobel iku pralambang prajanjianing tanah kang wis dilanggar lan ditibakaké marang umaté Allah, yaiku apa kang déning Daniel sinebut ipat lan sumpahé Musa, lan apa kang déning Musa sinebut “pasulayané prajanjiané Allah.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Inggih, sakèhé Israèl wus padha nerak angger-angger Paduka, malah kanthi mblasar adoh, supaya ora ngrungokaké swanten Paduka; mulané ipat-ipat wis kawutahaké marang kami, lan sumpah kang katulis ana ing angger-anggeré Musa, abdiné Allah, amarga kami wus padha dosa marang Panjenengané. Daniel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“ipat-ipat” lan “sumpah” kang katulis “ing angger-anggeré Musa” iku yaiku “ping pitu” ing Imamat rong puluh enem. Tembung kang diterjemahaké dadi “sumpah” iku padha karo tembung Ibrani sing ana ing kitab Imamat diterjemahaké dadi “ping pitu.” Ipat-ipat iku, amarga nerak sumpahing prejanjian ing pasal rong puluh lima, diterangaké ing pasal rong puluh enem, ing kono Musa negesaké ipat-ipat iku minangka “pasulayaning prejanjian.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Mulané Aku uga bakal lumaku nglawan kowé, lan bakal ngukum kowé ping pitu manèh awit saka dosa-dosamu. Lan Aku bakal ndhawahaké pedhang marang kowé, sing bakal males pialané prejanjian-Ku; lan nalika kowé padha kaklumpuk ana ing sajroning kutha-kuthamu, Aku bakal ngutus pageblug ana ing antaramu; lan kowé bakal kaulungaké marang tanganing mungsuh. Leviticus 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Pangéran ndhatengaké pedhangé singa Asyur marang karajan sisih lor kanggo “ngukum” wong-wong mau kanthi masrahaké wong-wong mau menyang “tanganing mungsuh,” ing taun 723 SM. Patang puluh enem taun sawisé iku, ing taun 677 SM, karajan sisih kidul ngrasakaké ipat-ipaté Musa. Ipat-ipaté Musa iku pasulayaning prajanjian. Sajroning patang puluh enem taun, singa-singa Mesopotamia dipigunakaké déning Allah kanggo nyingkiraké lan ngidak-idak bala mau. Ing pungkasaning mangsa patang puluh enem taun iku, Nebukadnésar ngrusak papan suci. Bala ing pitakoné Daniel ing ayat telulas saka Daniel wolu diprabudak déning mungsuh-mungsuhé sajroning mangsa patang puluh enem taun, kang pungkasané ngremukaké papan suci, yaiku prakara liyané sing uga arep diidak-idak ing ayat telulas. Nalika kali-kali mau tekan taun 1798 lan 1844 saben-sabené, sawijining bala wis kaklumpukaké dadi sawijining bait, awit bala iku sawijining badan, lan badan iku sawijining bait. Ing pungkasaning mangsa iku, bait sing diadegaké sajroning patang puluh enem taun iku kudu manunggal karo bait swarga ing palakramaing Kaallahan karo kamanungsan. Palakrama iku antarané rong bait, lan apa sing wis dipasangkaké déning Allah ora kena kapisah.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Banyu Tigris tumeka ing taun 1798 lan banyu Éfrat tumeka ing taun 1844. Sadurungé rawuhipun malaékat katelu, malaékat kapindho rawuh, lan sawisé iku ing patemon kémah ing Exeter, New Hampshire, tanggal 12–17 Agustus 1844, piwucal Bab Pangrengkuh Wengi Tengah diwutahaké. Exeter tegesipun “bèntèng banyu,” lan ing patemon kémah punika, wonten patemon palsu ingkang katindakaké wonten ing kémah sanès, ingkang dipunadegaké déning satunggaling golongan saking Watertown, Massachusetts. Banyu-banyu ingkang asalipun saking Éden, miturut Sister White, badhé kasebar kados “gelombang pasang” ing saindhenging pesisir wétan Amérika Sarékat. Lindhu ingkang nuwuhaké gelombang pasang punika kadadosan wonten ing Taman Éden nalika Iblis nelukaké umat manungsa, njalari gègèr seismik ing Éden ingkang ombakipun tumeka dumugi Pangrengkuh Wengi Tengah ing sajarah kaum Millerit. Gelombang pasang punika mbanjiri Pangrengkuh Wengi Tengah ing sajarahé satus patang puluh papat ewu, lan gelombang ingkang kawiwitan saking lindhu dosa Adam tumeka dumugi lindhuing angger-angger Minggu ing Wahyu bab sewelas.

The voice of Christ is the voice of many waters, and the waters combined make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Swarané Kristus iku swarané banyu akèh, lan banyu-banyu kang kasawijèkaké iku mbentuk pesen udan pungkasan. Yesaya lan putrané, Shearjashub, padha ngadeg ana ing ayat telu bab pitu ing blumbang saka saluran ndhuwur, ngaturaké pesen udan pungkasan ing wektu pamasangan segel tumrap satus patang puluh papat èwu. Ing kono pangandikané Yesaya tumrap raja Ahaz kang bodho lan duraka yaiku yèn Pangéran bakal ngutus marang Ahaz banyuné Asyur, yaiku raja Sanherib, lan banyuné bakal munggah tekan gulu.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Pangeran ngandika maneh marang aku, mangkéné, Awit bangsa iki nampik banyuning Shiloah kang mili alon-alon, lan padha bungah marga saka Rezin lan putrané Remalya; mulané saiki, lah, Pangeran ndhatengaké marang wong-wong iku banyuning bengawan, kang rosa lan akèh, yaiku ratu Asyur, sarta sakehing kamulyané; lan dhèwèké bakal munggah ngluwihi sakehing salurané, lan ngliwati sakehing pinggiré: Lan dhèwèké bakal nyabrang liwat Yéhuda; dhèwèké bakal lubèr lan ngliwati, nganti tekan gulu; lan rentangan swiwiné bakal kebak ing ambané tanahmu, hé Immanuel. Yesaya 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaz nampik banyu kang “dipunutus” déning Pangéran, mulané Pangéran “ngutus” banyu Asyur marang Ahaz. Ahaz “bungah” ana ing pasrawungané “Rezin lan putrané Remalya.” Ahaz “bungah” ana ing pawartos udan pungkasan palsu kang dipralambangaké déning Rezin lan putrané Remalya.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposites emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rezin lan putrané Remalya, yaiku Pekah, rajaing karajan sisih lor, nggambaraké sawijining tironé Yesaya lan putrané. Raja Ahaz kang bodho lan ala “sukacita” ana ing pakempalan sekuthon kang diwakili déning sepuluh taler Israèl sisih lor lan Siria, minangka pralambang sesambungan greja lan nagara kang tanpa hak miturut angger-angger dina Minggu. Ahaz padha bungah, awit wirang lan kabungahan iku loro émosi kang saling kosok-balen kang dipigunakaké déning inspirasi kanggo ngandika marang wong-wong kang diwakili ana ing pasulayan bab udan pungkasan. Nalika Yeremia mangan kitab cilik iku, bab iku dadi kabungahan lan sukacitane atiné, lan Yoèl mratélakaké marang kita yèn umaté Allah ora bakal tau kawirangan. Ahaz, minangka wong Laodikia, iku wuta, mula dhèwèké padha bungah ana ing piwulang banyu palsu lan nolak piwulang banyu sejati saka Yesaya. Panjenengané kuduné rumangsa wirang merga ngandel marang piwulang udan pungkasan palsu kang diwakili déning banjir saka raja sisih lor, nanging dhèwèké wis nampik piwulang Siloah.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Pesen Shiloah ing Yesaya wolung iku yaiku pesen udan pungkasan. Blumbang Shiloah ing Prajanjian Anyar diidentifikasi minangka blumbang Siloam. Ing basa Ibrani utawa Yunani, tegesé “kang diutus.” Iku prelu tumrap Sang Kristus supaya Panjenengané lunga, supaya Panjenengané bisa “ngutus” Roh Suci. Yesaya lan Ahaz ana ing blumbang Shiloah, lan pacoban iku gumantung marang apa bakal nduwèni pracaya marang blumbang Shiloah kaya kang kaawakaké déning Yesaya lan anaké, utawa pracaya marang Rezin lan putrané Remalya? Ahaz lagi milih ing antarané rong banyu, banyuné Shiloah utawa banyuné Raja Asyur. Ahaz bungah marang pasakuthon lan pesen kang diwakili déning Rezin lan putrané Remalya, lan mulané dhèwèké nampa banjir karusakan, dudu banyu kang mili alus ing wektu pangadilane. Pangadilane iku nglambangaké undhang-undhang Minggu nalika raja saka lor nglimputi kabèh donya kaya banjir. Iku kelakon wiwit saka undhang-undhang Minggu terus, nalika banjir Sesambat Tengah Wengi uga lagi nyapu donya.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahaz bungah ana ing prajanjian antarané sapuluh taler lor lan Siria, lan mula bungah uga marang piwulang kang nggabungaké gréja lan nagara, kaya kang kaawakaké déning saben prajanjian kang ora sah kang kapanggih ana ing Pangandikané Allah. Yesaya nggambaraké sawijining wong Filadelfia, déné Ahaz nggambaraké sawijining wong Laodikia. Kristus nyambungaké paseksiné Yesaya karo paseksiné Panjenengané piyambak nalika Panjenengané marasaké wong wuta, sawijining wong Laodikia, ana ing blumbang Siloam.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Nalika Gusti Yesus lumampah ngliwati kono, Panjenengane mirsa ana wong lanang kang wuta wiwit lair. Para sakabate banjur takon marang Panjenengane, pangucape: “Guru, sapa kang wus nindakaké dosa, wong iki apa wong tuwané, nganti dhèwèké lair wuta?”

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Gusti Yesus mangsuli, “Wong iki ora dosa, lan uga dudu wong tuwané; nanging supaya pakaryané Gusti Allah katuduh ana ing dhèwèké. Aku kudu nindakaké pakaryané Panjenengané kang ngutus Aku, sajroning isih awan; wengi bakal teka, nalika ora ana wong sing bisa nyambut gawé. Salawasé Aku ana ing jagad, Aku iki pepadhanging jagad.” Bareng Panjenengané wus ngandika mangkono, Panjenengané ngidoni lemah, banjur damel lulut saka iduné, lan ngusapi mripaté wong wuta iku nganggo lulut mau, sarta ngandika marang wong mau, “Lungaa, umbaha ing blumbang Siloam,” (tegesé: Kang Kinutus.) Mulané wong mau banjur lunga lan umbah-umbah, banjur bali kanthi wus bisa ndeleng.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Mulané wong-wong tetanggané, lan wong-wong kang sadurungé wus weruh yèn dhèwèké iku wuta, padha calathu: “Apa dudu iki wong kang biyèn lungguh lan njaluk-njaluk?” Ana kang kandha: “Iki wongé.” Wong liyané kandha: “Dhèwèké mung padha karo wong kuwi.” Nanging dhèwèké dhéwé matur: “Ya aku iki wongé.” Mulané wong-wong mau padha takon marang dhèwèké: “Kapriyé mripatmu bisa kabuka?”

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> Panjenengané mangsuli sarta ngandika, Ana sawijining wong kang sinebut Yésus, damel lempung, banjur ngusapi mripatku, lan ngandika marang aku, Lungaa menyang blumbang Siloam, lan wusuhen: banjur aku lunga lan wusuh, sarta aku kaparingan pandeleng. Yohanes 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Wong wuta mau, bebarengan karo Sang Prabu Ahaz kang bodho lan duraka, diuji apa dheweke bakal nglebokake kapercayané marang blumbang Siloam utawa marang banjir Asyur. Wong wuta mau mangerti yèn dheweke iku wuta, nanging Ahaz iku sugih, kebak bandha, lan ora ngrasa butuh apa-apa. Ahaz iku prawan bodho ana ing blumbang udan pungkasan, dene wong wuta mau prawan wicaksana. Banyu-banyu kang Kautus saka, utawa banyu-banyu kang kautus saka Asyur, iku dadi ujian.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Blumbang iku papan panglumpuke banyu, lan miturut pralambang kenabian blumbang iku papan panglumpuke manéka kali cilik, kali gedhé, ilèn-ilèn banyu, segara, samodra, tlaga, udan, lan embun saka kabèh “banyu” kang nggambarake swarané Kristus. Blumbang udan pungkasan kabentuk déning banyu kang mili saka blumbang ing dhuwur. Blumbang iku nggambarake piwucal bab udan pungkasan ana ing konteksing sawijining ujian. Ahaz nampik banyu kang mili alon-alon, nanging wong wuta iku manut marang piwucal kang ana gandhengané karo blumbang mau. Gusti Yesus mundhut sawatara saka kaallahané, kang dipralambangaké minangka “ilir,” lan nggabungaké karo lempung, kang nggambarake panggabungan kaallahan lan kamanungsan kang ditindakaké déning Kristus ana ing Papan Mahasuci.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristus ngidoni lemah lan nyampur ilaté kanggo gawé lempung. Panjenengané migunakaké pesen bab panyawijiné Kaallahan lan kamanungsan kanggo nglèlèti mripaté wong wuta iku. Pesen kang dilambangaké déning panyawijiné Kaallahan lan kamanungsan iku yaiku pesen taun 1888, lan pesen iku katetepaké kanggo ngowahi manungsa saka kaanan Laodikia menyang kaanan Filadelfia. Nanging pesen iku mbutuhaké partisipasi manungsa. Wong-wong mau kudu lunga menyang blumbang, banjur wisuh.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Kabeh wong wis padha dosa lan ora nggayuh kamulyaning Allah, nanging Gusti Yesus ngandika manawa wong wuta mau lan wong tuwané ora dosa. Gusti Yesus lagi nyingkirake pitakonan bab sapa sing kudu disalahake saka kahanan wong wuta mau, lan netepake dheweke minangka wong sing diunggahake supaya ngluhurake Pangéran; lan manungsa profetik ing ramalan Kitab Suci sing diunggahake kanggo maksud supaya “pakaryaning Allah kawedhar” iku yaiku panji, kang kasusun saka para priya lan para wanita sing wis ngalami transisi saka Laodikia menyang Filadelfia. Panji iku papan ing ngendi pakaryaning Allah kawedhar, awit pakaryan Panjenengané yaiku nyawijèkaké Kaallahan karo kamanungsan (kaya sing dilambangaké déning lepa saka lemah), lan tétenger kamenangan saka pakaryan mau yaiku wong-wong sing ora mung krungu piweling Laodikia, nanging uga wong-wong sing ngetutaké piwulang tumindak sing ana ing piweling mau. Piwejangan tumindak kanggo wong wuta mau yaiku lunga lan wisuh. Sawisé dheweke bisa ndeleng, dheweke ora perlu nyoba ngluhuraké Allah, amarga kahanan-kahanan ing saubengé ndadèkaké iku kelakon.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Iki diwiwiti kanthi rawuhipun Kristus, banjur katut pakaryanipun Kristus. Pakaryan pungkasanipun Kristus ing papan suci Swarga gegayutan kaliyan manungsa yaiku ngowahi satunggal manungsa saking lembah balung-balung garing kang mati, utawa saking kahanan mati ing dalan-dalan, utawa saking kahanan wuta kados kalong. Pakaryan pungkasanipun yaiku nitahakaken malih umatipun dados miturut gambaripun, lan punika temenan pakaryan ingkang Panjenenganipun tindakaken nalika Panjenenganipun nitahakaken Adam saking lebuing bumi, lajeng ngembusaken napas gesang dhateng ing panjenenganipun. Pakaryan pungkasan punika pakaryan kapisan, awit Panjenenganipun rumiyin damel lempung, lajeng njebadi lempung punika kanthi gesanging Rohipun. Tumrap Adam, Roh punika napasipun; tumrap tiyang wuta, punika toya. Tumrap lembah balung-balung matiipun Yehezkiel, punika pesen pangempalan ingkang nitahakaken badan. Banjur satunggaling pesen bab patang angin dipunembusaken dhateng badan punika, lajeng badan punika ngadeg dados wadya bala ingkang gagah prakosa.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Nalika wong wuta iku isih wuta, Gusti Yesus weruh marang panjenengané lan banjur nyedhaki panjenengané. Panjenengané nyedhaki wong wuta iku ing sajroning konteks sawijining pitakonan kang diajokake déning para murid-Nya, saéngga maringi kalodhangan marang Panjenengané kanggo netepaké latar profetik kang trep tumrap pepindhan iku. “Pakaryaning Allah” iku sawijining pralambang profetik ing akèh manéka garis paseksi ing Kitab Suci. Saben peranganing “pakaryaning Allah” ing Kitab Suci kawujudaké ing mangsa udan pungkasan. Gusti Yesus lagi netepaké konteks carita iku miturut piguraning pekabaran pungkasan, kaya kang dipralambangaké déning Élia ana ing ayat-ayat pungkasan kitab Malakhi.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Para wong tuwa lan bocah wuta iku ora kaukum minangka wong dosa, awit iki wektune pakaryan-pakaryan Allah kang nggumunaké, lan ing wektu iku atiné para wong tuwa lan atiné anak-anak bakal dibalèkaké supaya ndeleng prakara kang ana ing ngarepé. Prakara iku yaiku—apa wong Laodikia kang wuta wis diowahi dadi wong Filadelfia kang kaurapi. Iku prakara kang ngadhepi para wong tuwa lan bocah iku ing mangsa udan pungkasan, amarga iku uga mangsa pangadilan. Lan mangsa pangadilan iku kaleksanan sajrone turun-temurun kaping katelu lan kaping papat miturut ramalan prajanjian Abraham. Wong wuta iku turun-temurun pungkasan lan kaping papat, déné wong tuwané iku kaping katelu. Ing mangsa iku, pawarta Élia ndadèkaké kulawarga-kulawarga mlebu ing kaanan ing ngendi wong-wong mau kapaksa nampa utawa nampik pawarta bab blumbang Siloam. Raja Ahas kang bodho lan ala nampik pawarta saka blumbang iku, nanging wong wuta mau nampani. Pawarta Élia ing Malakhi katetepaké ana ing konteks ipat-ipat sadurungé dina Pangéran kang gedhé lan nggegirisi.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Nalika Gusti Yesus nata kaanan sing kita rembag iki, Panjenengane nglebokaké ing ringkesan bab ancasé mukjijat iku yèn Panjenengane kudu makarya nalika semana, awit bakal ana wektu nalika ora ana wong kang bisa makarya. Pakaryan kang Panjenengane maksudaké kalakon ana ing wayah awan, lan pungkasaning pakaryan iku dipralambangaké minangka wengi. Pangandikané iku nuduh marang panutupaning mangsa pangadilan.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Nalika Panjenengané ngrampungaké pakaryan paukuman-É, Panjenengané nyopot sandhangan imam-É lan ngagem sandhangan piwales. Nalika Panjenengané ngrampungaké pakaryan misahaké wong kang kasasar saka wong kang kaslametaké, pakaryan kaslametan rampung. Mangsa sih-rahmat katutup, lan saiki wus dadi wengi nalika ora ana wong kang bisa nyambut gawé. Pesen Kristus iku ora mung pesen Laodikia marang wong wuta, nanging uga pesen Éliah kang dipasang ana ing sajroning konteks cedhaké panutupaning mangsa sih-rahmat, yaiku panggugah suci saka Kristus kanggo makarya tumrap nylametaké jiwa-jiwa.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Wiwitané Kristus nyedhaki wong wuta iku, banjur nyawisaké lan nglebokaké salep mau, banjur maringi pituduh tumrap sawijining pakaryan sing kudu ditindakaké déning wong wuta mau dhéwé, lan kang padha wigatiné yaiku yèn nalika dhèwèké miwiti nindakake pakaryan iku, paningalé kapulihaké. Sawisé dhèwèké oleh paningal, dhèwèké wus malih saka Laodikia sing wuta dadi wong Filadelfia. Mangsa owah-owahan saka kaloro pasamuwan mau kawujud wiwit wiwitané, saka taun 1856 nganti taun 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Mangsa punika nggambaraken pamisahan antawisipun gandum lan ilalang, sarta panyegelan pungkasan tumrap satus patang puluh patang ewu, ingkang salajengipun kaangkat dados panji. Wong wuta punika enggal dados pusat kawigatosan umum—sasampunipun piyambakipun malih saking tiyang Laodikia dados tiyang Filadelfia. Wong wuta punika inggih punika satus patang puluh patang ewu, lan ratu Akhas ingkang duraka lan bodho punika nggambaraken umat prajanjian rumiyin ingkang dipuntibakaken saking cangkeming Gusti. Ing titik sajarah ingkang sami, Gusti Yesus punapa migunakaken ludahipun kanggo njebadi umat prajanjian enggal kagunganipun, utawi Panjenenganipun ngiduh metu umat prajanjian rumiyin saking cangkemipun.

We will continue these thoughts in the next article.

Kita badhé nerusaké pamanggih-pamanggih punika ing artikel salajengipun.

## “The Coming Crisis

“Krisis ingkang Badhe Teka”

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> Kanthi katlitèn kang ora tau kliru, Sang Tanpa Wates nyathet pepak karo sakehing bangsa. Nalika sih-rahmat-Né isih katuduhake lumantar panyelukan supaya padha mratobat, cathetan iki bakal tetep kabuka; nanging manawa sawijining wates tartamtu kang wis katetepaké déning Allah wis kagayuh, wiwitaning paladosaning bebenduning Panjenengané banjur diwiwiti. Nalika semana cathetan iku banjur katutup; kasabaran ilahi mandheg; wis ora ana manèh panyuwunan sih-rahmat tumrap kauntungané bangsa-bangsa mau.

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> “Nabi, nalika nyawang lumantar jaman-jaman, diparingi sesawangan ngenani jaman kita ing ngarepe paningalipun. Bangsa-bangsa ing jaman iki wis nampi sih-rahmat kang tanpa tandhing. Berkah-berkahing Swarga kang paling pinilih wis diparingake marang wong-wong mau; nanging tambahing gumunggung, srakah, panyembahan brahala, ngremehake Gusti Allah, lan rasa ora matur nuwun kang asor, kaserat tumrap wong-wong mau. Wong-wong mau kanthi cepet lagi nutup cacahe ana ing ngarsaning Allah.

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> “Dina-dina iku saya cepet nyedhak, nalika bakal ana kabingungan lan keruwetan gedhé ing jagad agama. Bakal ana allah akèh lan gusti akèh; saben angin piwulang bakal nyebul; lan Iblis, kasandhangan jubah malaékat, bakal ngapusi, manawa bisa, wong-wong pilihan dhewe.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> “Pameca kang lumrah katibakaké marang kasalehan lan kasucèn kang sejati, njalari wong-wong sing ora nduwèni sesambungan urip karo Allah kelangan pakurmatané marang angger-anggering-Toret Panjenengané. Lan saya cethané ora ngajèni marang angger-anggering Toret ilahi, saya cetha uga garis pamisah antarané para pangreksané lan jagad iki sarta gréja kang nresnani jagad. Katresnan marang pranatan-pranatané Allah saya mundhak ing siji golongan, kaya déné pameca marang pranatan-pranatan mau saya mundhak ing golongan sijiné.”

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> “Sang AKU IKI kang agung lagi mbenerake angger-anggering Panjenengane. Panjenengane lagi ngandika marang wong-wong sing mbatalake angger-angger iku ana ing prahara, ing banjir, ing topan, ing lindhu, ing bebaya ana ing dharat lan ing segara. Saiki iki wektune umat Panjenengane nuduhake awake sejati marang prinsip.

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> “Kita lagi ngadeg ana ing ambang prastawa-prastawa gedhe lan khidmat. Gusti wis ana ing lawang. Ana ing Gunung Zaitun, Sang Juru Slamet nyariyosaken malih pemandhangan-pemandhangan sing bakal ndhisiki prastawa gedhe iki: ‘Kowé bakal krungu bab perang lan kabar-kabar perang,’ pangandikané. ‘Bangsa bakal tangi nglawan bangsa, lan karajan nglawan karajan; lan bakal ana paceklik, pageblug, lan lindhu ana ing warna-warna panggonan. Kabeh iku wiwitaning kasusahan.’ Sanadyan ramalan-ramalan iki nampa kawujudan sapérangan nalika karusakané Yerusalem, ramalan-ramalan mau luwih langsung ditrapaké tumrap dina-dina wekasan.”

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> “Yohanes lan para nabi liyane uga dadi seksi tumrap pemandhangan-pemandhangan nggegirisi sing bakal kalakon minangka pratandha tekane Kristus. Wong-wong mau weruh bala tentara padha nglumpuk kanggo perang, lan ati manungsa padha lemes merga wedi. Wong-wong mau weruh bumi kaobah saka panggonane, gunung-gunung kabuncal menyang tengahing segara, ombake gumuruh lan gonjang-ganjing, lan gunung-gunung gumeter merga ngembange banyu. Wong-wong mau weruh bokor-bokor bebenduning Allah kabukak, lan pageblug, kaliren, lan pati tumiba marang para pedunung bumi.

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> “Saiki Rohing Allah kang nahan iku lagi kasurung mundur saka jagad. Lan topan, badai, bilai ing segara lan ing dharatan, padha nyusul siji lan sijiné kanthi cepet. Èlmu kawruh ngupaya nerangaké kabèh iku. Tondha-tandha kang saya ngrembuyung ana ing sakupengé kita, kang nyarujuki cedhaké rawuhipun Putraning Allah, dianggep amarga sabab apa waé kejaba sabab kang sejati. Manungsa ora bisa mbedakaké para malaékat penjaga kang nahan papat angin supaya aja nganti padha ngembus nganti para abdiné Allah dipasèli; nanging nalika Allah dhawuh marang para malaékat-Né supaya ngeculaké angin-angin iku, bakal ana pemandhangan saka bebenduné pambalesan kang mangkono rupa, nganti ora ana pena kang bisa nggambaraké.”

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> “Saweg wonten sawijining krisis ing ngarsa kita; nanging para abdiné Allah aja nganti ngendelaké dhiri marang awaké dhéwé ing kaanan darurat kang ageng punika. Ing wahyu-wahyu ingkang kaparingaké dhateng Yesaya, Yehezkiel, lan Yohanes, kita sumerep sepira raketé swarga kaliyan prastawa-prastawa ingkang kalampahan wonten ing bumi. Kita sumerep pangrengkuhé Allah tumrap para ingkang setya dhateng Panjenengané. Donya boten tanpa panguwasa. Tatanan prastawa-prastawa ingkang badhé dumados wonten ing asta Gusti. Kamulyaning swarga nyekel ing pangreksanipun piyambak nasib bangsa-bangsa, mekaten ugi prakawis-prakawising pasamuwanipun.”

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> “Allah sampun ngatingalaken punapa ingkang badhe kalampahan ing dinten-dinten pungkasan, supados umatipun kasawisaken kangge madeg nglawan prahara oposisi lan bebendu. Tiyang-tiyang ingkang sampun dipun paringi pepeling bab prakawis-prakawis ingkang wonten ing ngajengipun boten kenging lenggah kanthi pangajeng-ajeng anteng dhateng prahara ingkang badhe rawuh, nalika nglipur dhirinipun piyambak kanthi pamanggih bilih Gusti badhe ngayomi para setyanipun ing dinten kasusahan. Kita kedah kados tiyang-tiyang ingkang ngentosi Gustinipun, boten kanthi pangajeng-ajeng kendho tanpa tumindak, nanging kanthi pagaweyan ingkang temen lan iman ingkang boten goyah. Saweg punika sanes wekdalipun nglilani manah kita kaserep déning prakawis-prakawis ingkang namung alit wigatosipun.”

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> “Nalika manungsa padha turu, Iblis kanthi sregep ngatur samubarang supaya umat kagunganipun Gusti ora oleh kawelasan utawa kaadilan. Gerakan Minggu sapunika lagi lumampah kanthi peteng. Para pamimpin ndhelikake prakara sejati ingkang dados inti, lan kathah wong ingkang nyawiji wonten ing gerakan punika piyambakipun boten mirsa dhateng pundi arus ing ngandhap punika tumuju. Pangaken-pangakenipun alus, lan katingalipun Kristen; nanging manakala punika ngandika, punika badhe mbabar roh naga. Dados kuwajiban kita nindakaken sedaya ingkang wonten ing kasekten kita kangge nyegah bebaya ingkang kaancamaken punika. Kita kedah ngaturaken wonten ing ngarsanipun rakyat pitaken ingkang satemenipun dados perkara, kanthi mekaten masang penolakan ingkang paling mujarab tumrap langkah-langkah kangge matesi kamardikaning nurani. Kita kedah nelusuri Kitab Suci, lan saged maringi alesan tumrap kapitadosan kita. Pangandikanipun nabi, ‘Wong duraka bakal tumindak duraka, lan ora ana siji wae saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti.’”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> “Mangsa ngarep kang wigati ana ing sangarepé kita. Kanggo ngadhepi pacoban lan godhané, sarta nindakaké kuwajiban-kuwajibané, bakal mbutuhake pracaya kang gedhé, tenaga, lan katemenan. Nanging kita bisa menang kanthi mulya; awit ora ana siji jiwa kang waspada, ndedonga, lan pracaya, kang bakal kejiret déning piranti-piranti mungsuh. Sakèhé swarga maringi kawigatosan marang karaharjan kita, lan ngentosi supaya kita njaluk kawicaksanan lan kakuwatané. Saben pangaribawa kang nentang, apa kang kabuka apa kang kasamaran, bisa kasil dilawan, ‘dudu marga saka kakuwatan utawa daya, nanging marga saka Roh-Ku, pangandikané Pangéran sarwa tumitah.’ Allah saiki padha gelemé kaya ing jaman biyèn kanggo makarya lumantar usaha manungsa, lan ngrampungaké prakara-prakara gedhé lumantar sarana kang ringkih. Kita ora bakal olèh kamenangan marga saka cacahing wong, nanging marga saka pasrahing jiwa kanthi sampurna marang Gusti Yésus.”

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “Saiki, sajrone sih-rahmat isih tetep ana, sajrone Gusti Yésus isih nindakaké panyuwunan syafaat kanggo kita, ayo padha nindakaké pagawéan kanthi temenan kanggo kalanggengan.” Southern Watchman, 25 Desember 1906.

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