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# The Revelation of Jesus Christ - Number Sixteen

Wahyu Yesus Kristus - Nomer Nembelas

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Pambukakaning Pitu Gludhug: Analisis Kenabian tumrap Kitab Wahyu lan Sajarah kang Kasimpen

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Kula sampun ngaturaken runtutaning prastawa-prastawa kenabian ingkang dipunwastani déning sajarah kasamaraning pitu gludhug, ingkang kaewakili wonten ing Wahyu pasal sewelas ngantos tigang welas. Kita dereng dumugi dhateng titik ing pangrembakaning prastawa-prastawa punika, ing pundi kita badhé nerapakên sajarahing sungu Protestantisme lan sungu Republikanisme. Uga kita dereng nyawisakên landhesan pangertosan kanggé nepungakên kanthi trep perananipun Islam wonten ing pekabaran Pambengok Wengi Tengah. Nanging, wonten satunggaling kayekten ingkang wigati sanget sesambetanipun kaliyan prastawa-prastawa punika, ingkang mratelakakên punapa ingkang kedah dipuntindakakên déning satunggaling tiyang nalika piyambakipun mangertos kayekten-kayekten ingkang saweg dipunbikak. Pangèstu ing Wahyu nyakup tanggel jawab kanggé “netepi” prekawis-prekawis ingkang kaserat.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Garis sajarah kang lagi dibukak segelé ngandhut lan ngaturaké pangwasaning titahing Allah marang wong-wong kang gelem ngrungokaké, maca, lan netepi samubarang kang katulis ana ing jeroné. Mulané saiki wis tekan wektuné kanggo medhot sawatara wektu saka panimbangan kita tumrap narasi kenabian pungkasané Yesaya, lan Wahyu bab sewelas nganti telulas, supaya netepaké wigatiné “telung dina satengah” nalika Élia lan Musa mati ana ing dalan gedhé super informasi, kang mlaku ngliwati lebak balung-balung garing kang mati. Saiki kang bakal kita tetepaké yaiku pralambang saka “ara-ara samun.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Ing artikel pungkasan kita wis ngenali papat seksi nabi bab runtutaning prastawa-prastawa kang ditegakaké déning sajarah kasamarané pitu gludhug. Garis citrané Kristus, garis rong seksi, garis citrané kéwan galak, lan garis ratu lor palsu.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Separon pungkasan saka garis ratu sisih lor palsu iku diwiwiti kanthi diparinginé kakuwatan marang kapausan ing taun 538. Banjur kapausan, yaiku ratu sisih lor palsu ing babagan rohani, ngidak-idak Yerusalem rohani lan Israel rohani sajrone sèwu rong atus suwidak taun.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Lan wong-wong mau bakal rubuh dening landheping pedhang, lan bakal digawa dadi tawanan menyang sakehing bangsa; lan Yerusalem bakal diidak-idak dening para bangsa liya, nganti mangsaning para bangsa liya kalakon jangkep. Lukas 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Yokanan diprentah supaya ngukur loro-loroné, yaiku pasucèn lan bala-tentané, nanging iya diprentah supaya nglirwaaké plataran njaba, awit iku wus kaparingaké marang para bangsa liya lawasé sewu rong atus suwidak taun.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Lan kaparingake marang aku sapu glagah kang kaya teken; lan malaékat iku ngadeg, pangandikane, Ngadega, lan ukurna Padalemané Allah, lan mesbèh, lan wong-wong kang padha nyembah ana ing kono. Nanging plataran kang ana ing sanjabaning Padalemané iku tinggalna, lan aja diukur; awit iku kaparingake marang para bangsa liya: lan kutha suci iku bakal padha diidak-idak sajrone patang puluh loro sasi. Wahyu 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yokanan lan Lukas nekseni manawa para bangsa liya “ngidak-idak” “Yerusalem,” sajrone “patang puluh loro sasi.” Yokanan netepake suwéné wektu iku, lan Lukas nandhani pungkasané sajarahé. Loro seksi iki lagi ngrembug pitakon ing kitab Daniel bab wolung, ayat telulas.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Banjur aku krungu ana satunggaling suci ngandika, lan suci liyane ngandika marang suci tartamtu kang lagi ngandika iku, “Nganti suwene sesanti bab kurban padintenan, lan panerak kang nuwuhake kasunyatan dadi sepi, nganti pasamuwan suci lan bala iku padha dipasrahake supaya katindhes ing sangisoring sikil?” Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Pitakon ngenani suwéné wekdal nalika pasucèn lan pasukan iku bakal katindhes ing sangisoring tlapak suku, nedahaké ana rong kakuwatan pangrusak kang bakal nindakaké tumindak ngidak-idak Yerusalem, kang ing Daniel dipratelakaké minangka “pasucèn” lan uga “pasukan.” Pangerten dhasar kang bener ngenani ayat iki, kaya dene dipratelakaké déning J. N. Andrews, yaiku manawa ayat iki mratelakaké ana rong kakuwatan pangrusak, kang ngidak-idak becik pasucèn becik pasukan. Kakuwatan pangrusak kang kapisan kang kasebut ing ayat iki yaiku paganisme, lan kang kapindho yaiku kepausan. Tembung “pasukan” iku minangka ungkapané Daniel tumrap apa kang déning Yohanes diarani “para panyembah” ing padaleman suci, yaiku ing Yerusalem.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “ANA LORO ‘KASUNYATAN’ ING DANIEL 8.—Kasunyatan iki wis dipratelakaké kanthi cetha banget déning Josiah Litch, mula tembung-tembunge kita aturaké kaya mangkéné:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘Kurban saben dina’ iku maca kang saiki ana ing teks Inggris. Nanging ora ana prakara apa wae kang kaya kurban ing naskah asliné. Iki diakoni déning kabèh pihak. Iku mung glosa utawa konstruksi kang dipasangaké ing kono déning para panjarwa. Wacan kang satemené yaiku, ‘kang saben dina lan panerak kang njalari kasirnan,’ saben dina lan panerak kuwi sesambungan bebarengan déning tembung ‘lan;’ kasirnan saben dina lan panerak kasirnan. Kuwi loro kakuwatan kang njalari kasirnan, kang bakal ngrusak pasucèn lan bala.’—Prophetic Expositions, Volume 1, kaca 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> Cetha bilih pasucèn lan bala iku bakal katindhes ing sangisoré sikil déning pangurbanan saben dina lan panerak sing ndadèkaké karusakan. Pamaos kanthi teliti tumrap ayat 13 netepaké prakara iki. Lan kasunyatan iki netepaké kasunyatan liyané, yaiku: bilih loro karusakan iki minangka rong wujud agung kang lumantaré Iblis wis nyoba ngrubuhaké pangibadah lan panggawéné Yehuwah. Katranganipun Pak Miller bab tegesing rong istilah iki, lan tata cara kang ditindakaké déning piyambakipun ing netepaké teges mau, kaaturaké ing irah-irahan ing ngandhap punika:

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “LORO KASUNYATAN IKU YAITÚ PANGANUT KAPITAYAN KAFIR LAN KAPAPAN”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Aku terus maca, lan ora bisa nemokake kasus liya kang ana tembung iku [kang saben dinane] kejaba ing kitab Daniel. Banjur aku [kanthi pitulungan sawijining konkordansi] njupuk tembung-tembung kang gegandhengan karo iku, ‘ngilangake’; dhèwèké bakal ngilangake, ‘kang saben dinane’; ‘wiwit ing wektu kang saben dinane bakal dijupuk sirna’, lan sateruse. Aku terus maca, lan ngira yèn aku ora bakal nemokake pepadhang apa-apa tumrap teks iku; pungkasane, aku tekan 2 Thessalonians 2:7, 8. ‘Awit rahasia duraka iku wus tumindak; mung panjenengané kang saiki ngalang-alangi iku bakal terus ngalang-alangi, nganti panjenengané iku dijupuk metu saka dalan, banjur si duraka iku bakal kawedhar,’ lan sateruse. Lan nalika aku tekan teks iku, oh! cetha lan mulyané kayektèn iku katon! Ana ing kono! Iku ‘kang saben dinane!’ Saiki, apa kang dikarsakake Paulus kanthi ‘panjenengané kang saiki ngalang-alangi,’ utawa nyandhet? Kanthi ‘manungsa dosa,’ lan ‘si duraka,’ kang dimaksud yaiku kapausan. Dadi, apa kang ngalang-alangi kapausan supaya ora kawedhar? Ya, iku yaiku paganisme; mula, ‘kang saben dinane’ mesthi ateges paganisme.’—Second Advent Manual, kaca 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Kanggenane “pitu mangsa” ing Levitikus kaping selikur enem, kapir tumapak ngidak-ngidak papan suci lan wadyabala sajrone sèwu rong atus suwidak taun, banjur kapapaan nindakaké pakaryan kang padha sajrone sèwu rong atus suwidak taun salajengipun. Kalungguhan kapapaan wus ngidak-idak Yérusalèm sajrone sèwu rong atus suwidak taun manut Lukas lan Yokanan, nganti kapapaan nampani tatu kang matèni iku ing taun 1798. Menawa sèwu rong atus suwidak taun dikirangi saka 1798, tekané ing 538. Menawa sèwu rong atus suwidak taun dikirangi saka 538, tekané ing 723 SM, nalika Asyur, ratu sisih lor sajatiné ing mangsa iku, nggawa karajan lor Israèl menyang ing pangawulan.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yokanan namung nyebataken sewu kalih atus sawidak taun nalika kapausan ngidak-idak papan suci lan bala, nanging Lukas nyariosaken kalih période, saben-saben sewu kalih atus sawidak taun, nalika paganisme lan papalisme ngidak-idak Yerusalem, awit piyambakipun nyarios, “ngantos wekdalipun para bangsa-bangsa sanès katetepan.” Lukas ngidentifikasi pengidak-idakan Yerusalem punika minangka langkung saking satunggal “wekdal”, awit piyambakipun nyebat punika minangka katetepaning “wekdal-wekdalipun” para bangsa-bangsa sanès.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Temtu, ing taun 1856, Adventisme Millerit dados Laodikea, lan pitung taun salajengipun piyambakipun nolak kayektèn bab “pitung wektu” saking Imamat pasal kalih-puluh enem, mila mokal tumrap Adventisme kanggé nyumurupi kasunyatan-kasunyatan Kitab Suci ingkang prasaja punika. Kasunyatan ingkang kula tandhesaken punika inggih menika bilih sajarah ingkang kasamun saking pitu gludhug, ingkang nandhakaken tigang waymark, lan satunggaling jangka wekdal antawisipun waymark kapisan lan kaping kalih, lajeng satunggaling jangka wekdal kaping kalih antawisipun waymark kaping kalih lan kaping tiga, dipunlambangaken wonten ing salebeting garis kenabian ratu lor palsu.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Garis wektu punika kawiwitan ing taun 723 SM, nalika karajan sisih lor, yaiku Israèl, mlebet ing pangawulan ing tangan ratu Asyur, satunggaling ratu sisih lor ing pangertosan harfiah. Banjur ing taun 538, ratu sisih lor rohani kaparingi kakuwasan, lan lajeng ngidak-idak Yérusalèm rohani salaminipun sèwu kalih atus sawidak taun malih, ngantos piyambakipun nampi tatu ingkang matèni ing taun 1798. Wiwit taun 723 SM ngantos 538, kakuwasan-kakuwasan ingkang nyekel Israèl wonten ing kaanan kasor tansah dados kakuwasan kapir.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Garis Kristus nandhakaké pengurapan raja lor kang sejati nalika pambaptisané ing taun 27, lan sèwu rong atus suwidak dina profetik sawisé iku, Panjenengané kasalib. Para sakabaté banjur kaparingan kakuwatan kanggo martakaké piwulang bab raja lor kang sejati, nganti tumekaning pambalèdhing Stefanus ing taun 34. Ing sajroning kabèh sèwu rong atus suwidak dina pelayanané, mung sapisan waé Kristus ora mlaku, yaiku nalika Panjenengané nunggang mlebu ing Yérusalèm ing pamasukan kamenangan. Mulané Panjenengané ngidak-idak Yérusalèm sajroning sèwu rong atus suwidak dina, kaya mangkono uga para sakabaté sawisé salib. Loro-loroné garis, yaiku raja lor palsu lan Kristus, raja lor kang sejati, padha ngidak-idak Yérusalèm lan bala tentarané sajroning sèwu rong atus suwidak dina.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Kapirunan iku sawijining tiron palsu saka sistem pangibadah ing palayanan pasamuwan suci kadonyan kagungané wong Yahudi literal, lan kapausan iku sawijining tiron palsu saka palayanan pasamuwan suci kaswargan kagungané wong Yahudi rohani. Sewu rong atus sawidak taun kapirunan iku, sajajar karo sewu rong atus sawidak dina kagungané Kristus, lan sewu rong atus sawidak taun kapausan iku, sajajar karo sewu rong atus sawidak dina kagungané para murid.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Saben loro larik iku ngemu struktur kenabian sing padha saka sajarah kasamaraning pitung gludhug, kang wiwit kabikak sacara umum ing Juli 2023. Kabikakan mau kalaksanan sawatara lumantar pangenalan marang kuciwane kapisan saka gerakan Millerite. Kuciwané kang kapisan iku nglantarake mlebu ing sawijining mangsa wektu, kang ing pasemon babagan sepuluh prawan sinebut “wektu ngentèni.” “Wektu ngentèni” iku rampung ing patemon kemah Exeter, New Hampshire, nalika pesen Bab Tengahe Wengi wis katetepake kanthi sampurna. Patemon kemah Exeter dadi pratandha dalan kapindho, kang banjur nglantarake mlebu ing sawijining mangsa wektu nalika pesen Bab Tengahe Wengi diwartakake, nganti tekan pratandha dalan katelu, yaiku pangadilan lan kuciwan pungkasan.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Telung pathokan iku yaiku kuciwa kang kapisan, piweling Panguwuh Tengah Wengi, lan kuciwa kang pungkasan. Telung pathokan mau selaras karo tembung Ibrani “truth” kang makili aksara kapisan, kaping telulas, lan aksara pungkasan ing alfabèt Ibrani. Sing kapisan lan sing pungkasan loro-loroné kuciwa, iku nggambarake pratandha saka Alfa lan Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Ora ana pralambang langsung tumrap sèwu rong atus sawidak dina ing sajarah Millerite, nanging sajarah Millerite iku sajarahing gerakan kang kapisan lan mulane dadi pralambang tumrap gerakan kang pungkasan. Sajarah pepalang ati kang kapisan ing gerakan pungkasan diwiwiti tanggal 18 Juli 2020, lan iku digambarake ing Wahyu pasal sewelas. Ing Wahyu pasal sewelas, saksi loro iku dipatèni, minangka tenger pepalang ati kang kapisan ing gerakan pungkasan, kang wis dipralambangake déning gerakan kang kapisan.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Ing Wahyu pasal sewelas, kuciwane mau nglebokake sawijining wektu rolas atus sawidak dina nalika layon-layone padha ana ing dalan gedhé, mangkono nandhani wektu tundha ing pasemon mau. Nalika padha wungu, layon-layon mau diangkat dadi panji ing jam kang padha karo pangadilan tumrap angger-angger Minggu. Sajarah bab saksi loro iku nyakup sawijining wektu simbolis rolas atus sawidak dina.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Rincian bab lumampahing malaékat katelu ing sajarah kapingitan saka pitu gludhug mau maringi katerangan sing luwih mligi tinimbang garis-garis sejajar liyane, nanging garis malaékat katelu, garis ratu lor kang sejati, lan garis ratu lor kang palsu, kabèh nduwèni ciri-ciri kenabian sing padha, yaiku sawijining titik wiwitan, kang banjur katut déning sawijining mangsa wektu sing lumaku nganti tekan titik tengah, lan sawisé iku katut déning sawijining mangsa wektu maneh sing lumaku nganti tekan pangadilan ing titik pungkasan.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Sewu rong atus suwidak dina iku minangka unsur utama ing sajarah kang kasamun saka pitu gludhug. Sewu rong atus suwidak dina iku dilambangaké minangka “pasamunan” ing Wahyu bab rolas.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Lan wong wadon mau mlayu menyang ara-ara samun, ing kono wis kaprenahaké papan kang kacawisaké déning Gusti Allah kanggo dheweke, supaya ana kang maringi pangan marang dheweke ana ing kono sajroning sewu rong atus sewidak dina. Wahyu 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Pasamuwan ngungsi menyang ara-ara samun supaya luput saka dipidak-pidak déning kakuwasan kapausan sajroning sèwu rong atus sawidak taun. Ayat patbelas maringi paseksi liyané.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Lan marang wong wadon iku diparingi loro swiwiné manuk garudha gedhé, supaya dheweke bisa mabur menyang ara-ara samun, menyang panggonané, ing kono dheweke dipupusi sajroning satunggal mangsa, lan rong mangsa, lan satengah mangsa, adoh saka ing ngarsané ula mau. Wahyu 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Pasamuwan mlayu saka panganiaya naga lan kapapaning kauskupranan papal sajrone sèwu rong atus sawidak taun, mulane “pasamunan” iku dadi pralambang saka sèwu rong atus sawidak dina. Cacah iku kasebut kanthi langsung kaping pitu ana ing kitab Daniel lan Wahyu, nanging ing Kitab Suci iku uga dilambangaké nganggo sawetara cara liya. Ing saben prakara, cacah mau makili “pitu mangsa” saka Imamat likur enem.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Apa dene iku kapir tumindhes ngrusak pasucèn lan wadyabala wiwit taun 723 SM tekan taun 538, utawa kapapaan tumindhes Yerusalem rohani lan para penyembah ing jeroné, iku minangka sawijining pralambang saka panyebaran umaté Allah, kang kalakon amarga umaté Allah nglanggar prajanjian “sabat-sabaté tanah” kaya kang kawecakake ing Imamat pasal rong puluh lima lan rong puluh enem. Ing pasal rong puluh enem iku kasebut pasulayaning prajanjiané Allah.

> 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 26:25.

> Lan Ingsun bakal ndhatengaké pedhang marang kowé, kang bakal males pasulayaning prejanjian-Ku; lan manawa kowé padha nglumpuk ana ing jeroning kutha-kuthamu, Ingsun bakal ngutus pageblug ana ing antaramu; lan kowé bakal kaulungaké menyang ing tangane mungsuh. Leviticus 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Pambrontakan marang prejanjianipun Allah ndhatengaken dhateng umatipun Allah perbudakan lan panyebaran, ingkang dipunlambangaken minangka “pasulayaning prejanjian-Ku.” Tanpa mangertos paukuman punika, ingkang déning Daniel dipunsebat “ipat-ipating” lan “sumpah” Musa, ingkang ugi dipunsebat “pasulayaning prejanjian-Ku,” tiyang dados wuta saking nyumurupi teges ingkang langkung jero saking pakaryanipun Kristus kados ingkang dipunlambangaken wonten ing Daniel pasal sanga. Panaliten ingkang ajeg tumrap umatipun Allah ingkang wonten ing kawutan Laodikia wonten ing seratan-seratan Ellen White inggih punika bilih piyambakipun boten saged “nalar saking sabab, dhateng akibat.” Panjenengan saged ngakeni mangertos bab sèwu kalih atus sawidak taun Jaman Peteng, nanging manawi panjenengan boten mangertos “sabab” saking pangidak-idakan punika, panjenengan punika wuta.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Panjenengané bakal netepaké prejanjian karo wong akèh sajroning satunggal minggu; lan ing satengahing minggu iku Panjenengané bakal ndadèkaké kurban lan pisungsung mandheg, lan marga saka sumebaring pangawon nistha Panjenengané bakal ndadèkaké iku dadi sepi lan tumpes, nganti tumeka ing pungkasaning samubarang, lan apa kang wus katetepaké bakal katibakaké marang kang kasunyatakaké sepi mau. Daniel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Pangukuhané Kristus marang prejanjian iku kagandhèng kanthi langsung karo “padudoning prejanjiané.” Dawané “ipat-ipat” iku rong ewu limang atus rong puluh taun, lan dawané Kristus ngukuhaké prejanjian sing padha iku rong ewu limang atus rong puluh dina. Selaras karo tembung Ibrani “kayekten” kang maringi struktur marang sajarah kasimpen saka pitu gludhug, minggu kenabian kang arep diukuhaké déning Kristus tumrap prejanjiané nduwèni telung tenger dalan kang diwakili déning aksara kapisan, kaping telulas, lan pungkasan saka abjad Ibrani.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Tenger pratandha kang kapisan ing minggu iku yaiku baptisan Panjenengane, tenger pratandha kang kapindho yaiku salib, lan kang pungkasan yaiku patiné Stefanus. Nolak kanggo nyumurupi “pitung wektu” ing Imamat rong puluh enem, kaya para malaékat swarga nuntun William Miller supaya nyumurupi “pitung wektu” iku, nyirnakaké kamampuan kanggo ndeleng kanthi jangkep ramalan iku piyambak, yaiku ramalan ing ngendi Kristus ngwutahaké getihé lan netepaké prajanjian iku piyambak kang wis ditampik déning umat kuna Panjenengané kanthi harfiah. Saben wong sing ing pungkasane kaslametaké mesthi mung bakal nduwèni pangerten kang sawatara lan ora jangkep bab “bebener.” Nanging ora ana wong siji waé kang kaslametaké yèn kanthi sengaja nolak nyumurupi “bebener.” Mung ana siji dalan marang Sang Rama, yaiku lumantar Gusti Yesus, lan Gusti Yesus iku “bebener.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Pangertosan punika prayogi dipunrenungaken, awit punika ngandharaken prakawis prajanjian ing Imamat kalih dasa gangsal lan kalih dasa enem. “Paukuman”ing “pitung kaping” dipunlebetaken dhateng Israel harfiah kuna awit saking boten gelem nindakaken piwulang bab nglilakaken tanah ngaso, sarta nggenepi dhawuh-dhawuh Yobel. Punika satunggaling dosa amargi nilar nindakaken. Paukuman punika tumuju dhateng piyambakipun awit saking nilar satunggaling pakaryan ingkang sampun kaparingaken dhawuh supados dipuntindakaken, dudu awit piyambakipun kanthi langsung nglanggar satunggaling pepakon, kados ta aja mateni utawi aja nyenyolong. Piyambakipun namung mboten nggatekaken piwulang-piwulang ingkang magepokan kaliyan nglilakaken tanah ngaso. Para Adventis ingkang namung boten nampi “pitung kaping” punika (ingkang para malaékat nuntun William Miller manggihaken), awit saking alasan punapa kemawon ingkang boten kasucekaken, namung amargi piyambakipun dereng naté nyawisaken wekdal supados saestu nyelidiki kayekten, sarta saweg nindakaken wujud pambrontakan nilar nindakaken ing jinis ingkang sami, kanthi nglirwakaken pawartos prajanjian ingkang sami punika, ingkang ugi dipunlirwakaken déning Israel harfiah kuna. Wiwitan punika nggambaraken wekasan.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Sewu rong atus sawidak dina ing Wahyu rolas kang diarani minangka “ara-ara samun,” iku minangka pralambang saka “pitu wektu.” Loro-loroné, yaiku sewu rong atus sawidak dina pelayanané Kristus lan sewu rong atus sawidak dina pelayanané para murid, nggambarake sakabèhé minggu nalika prejanjian iku lagi diteguhaké. Uga, loro-loroné, yaiku sewu rong atus sawidak taun nalika paganisme ngidak-idak umaté Allah, lan sewu rong atus sawidak taun nalika kepausan ngidak-idak umaté Allah, nggambarake sakabèhé “pitu wektu” saka ipat-ipaté Musa.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Ing Wahyu bab sewelas, sawisé sewu rong atus sawidak dina, balung-balung kang mati diuripaké manèh supaya bisa mlebu ing prajanjian minangka wong satus patang puluh papat èwu. Nanging supaya wong-wong mau bisa netepi sesambetan prajanjian iku, wong-wong mau diwajibaké nyukupi syarat-syarat prajanjian kasebut, kaya déné Daniel nindakaké ing bab sanga. Sarat-sarat prajanjian “pitu kaping” ngandhut pituduh-pituduh tartamtu kanggo wong-wong kang manggihaké awaké dhéwé ana ing tanahé mungsuh. Nalika wong-wong kang tangi marang kasunyatan yèn wong-wong mau wis kasebar kepéngin bali marang Pangéran, Imamat likur enem maringi pituduh bab carané wong-wong mau kudu bali.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Lan wong-wong sing isih kari ana ing antaramu bakal saya luntur merga saka pialané ana ing tanahé para mungsuhmu; lan uga merga saka pialané para leluhuré bakal padha saya luntur bebarengan karo wong-wong mau. Manawa padha ngakoni pialané dhéwé, lan pialané para leluhuré, bebarengan karo kaluputan sing padha dilakoni marang Aku, lan uga yèn padha wis lumaku nalisir marang Aku; lan yèn Aku uga wis lumaku nalisir marang wong-wong mau, sarta wis nggawa wong-wong mau menyang tanahé para mungsuhé; manawa banjur atiné sing ora tetak kuwi padha diasoraké, lan banjur padha nampani paukuman merga saka pialané: Mangka Aku bakal éling marang prejanjian-Ku karo Yakub, lan uga prejanjian-Ku karo Iskak, lan uga prejanjian-Ku karo Abraham bakal Dakélingi; lan Aku bakal éling marang tanah iku. Leviticus 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Ungkapan “pine away” ing Kitab Suci tegesé dadi larut, rusak, lan kaentèkaké. Pine away iku tegesé saya rusak nganti dadi balung-balung garing kang mati. Lan piwulang iku nedahaké pati, awit iku nggambaraké wong-wong sing kasadaraké marang kahanané minangka ana “ing tanah mungsuhmu.”

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Mungsuh pungkasan sing bakal dirusak iku pati. 1 Korinta 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

Tanggal 18 Juli 2020, kuciwa kapisan ing gerakaning malaékat katelu dumadi. Prastawa punika sampun dipralambangaké déning kabèh kuciwaning wiwitan sanèsipun wonten ing garis-garis reformasi nubuatan ingkang suci. Yehezkiel pasal tigangdasa pitu mratélakaké bilih umat Allah ing jaman pungkasan sampun kabubrah, karusak, lan telas kauntal ngantos namung dados satunggal lebak kebak balung-balung garing ingkang pejah. Wong-wong mau wonten ing tanahing satru, yaiku tanah pejah. Ing Wahyu sewelas, kalih seksi punika dipatèni lan dipun tilar wonten ing margi. Kabèh para nabi sarujuk satunggal lan satunggalipun. Mila Musa saweg ngandika dhateng tiyang-tiyang ingkang pejah wonten ing margi ingkang ngliwati lebaking Yehezkiel. Ing kawontenanipun ingkang kebak kuciwa, wong-wong mau kaparingan piwulang lumantar Yeremia.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Mulané mangkéné pangandikané Pangéran, Manawa kowé mratobat, temah Ingsun bakal mbalèkaké kowé manèh, lan kowé bakal ngadeg ana ing ngarsa-Ku; lan manawa kowé misahaké kang aji saka kang asor, kowé bakal dadi kaya cangkem-Ku; wong-wong iku padha bali marang kowé, nanging aja kowé bali marang wong-wong iku. Yeremia 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yeremia diparingi pirsa manawa manawa dheweke kepéngin ngandika kanggo Gusti Allah, dheweke kudu bali, lan kanthi mangkono dheweke kudu misahaké kang adi luhung saka kang asor nistha. Kahanan ing pethikan iku nerangaké manawa kang nistha iku wong-wong kang ora kena dibalèkaké déning dheweke. Nalika dheweke digambaraké ana ing pethikan iku minangka ana ing kahanan kuciwa, dheweke negesaké manawa dheweke piyambakan.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Aku ora lungguh ana ing pasamuwaning para panyendha, lan aku ora bungah; aku lungguh piyambakan marga saka asta-Mu, awit Paduka wus ngisi aku kalawan nepsu. Yeremia 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Yeremia ora lenggah ana ing “pasamuwaning para panyenyamah,” awit piyambakipun lenggah piyambakan. Piyambakipun ora kena bali marang para nistha, yaiku pasamuwaning para panyenyamah. Ing taun 1863, Adventisme wiwit bali marang “pasamuwaning para panyenyamah” nalika bali marang metodologi Alkitabiahipun para putri Babil, supaya bisa nampik “pitung mangsa” kagunganipun Musa. Nanging Yeremia langkung mligi ngandika bab dinten-dinten pungkasan tinimbang sajarah Millerite. Nalika wong-wong ing lebak kebak balung-balung mati kauripake tumrap kasunyatan bilih piyambakipun ana ing tanahipun para mungsuh, wong-wong mau aja pisan-pisan bali marang wong-wong sing wus bungah marga saka pejahipun piyambakipun ana ing dalan. Golongan punika saged bali dhateng Yeremia, nanging piyambakipun boten saged bali dhateng wong-wong mau.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Nanging manawa wong-wong mau arep bali, wong-wong mau uga kudu netepi pituduh kang kaparingake déning Musa kang gegandhengan langsung karo “pitung kaping.” Wong-wong kang mati ana ing dalan ing Wahyu sewelas, padha mati telung dina setengah, kang sacara profetis iku “ara-ara samun.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Pramila punika sababipun kawiyatan wiwitaning para tiyang pejah katindakaken lumantar satunggaling pesen ingkang ndadosaken balung-balung punika kasawijèkaken, nanging dereng gesang. Kabetahan pesen bab sekawan angin, inggih punika pesen panyegelan, supados ngowahi dados wadya ingkang gagah prakosa. Pesen kapisan ingkang nglumpukaken piyambakipun punika asalipun saking satunggaling “swanten.”

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Padha nglipura, padha nglipura umatingSuné kawulaKu, mangkono pangandikané Gusti Allahmu. Padha ngandikana tembung panglipur marang Yerusalem, lan sesambata marang dheweke, yèn mangsa paprangané wus rampung, yèn kaluputané wus diapura; amarga saka astané Pangéran dheweke wus nampani tikel pindho tumrap sakehing dosané. Swarané wong kang sesambat ana ing ara-ara samun, Padha nyawisna dalané Pangéran, padha lencengna ing ara-ara samun margi agung tumrap Allah kita. Saben lembah bakal kaluhuraké, lan saben gunung sarta bukit bakal direndhahaké; lan kang bengkong bakal dilencengaké, lan papan-papan kang atos bakal digawe rata. Yesaya 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Swara iku metu saka ara-ara samun, kang minangka pralambang panyebaran sajrone “pitung mangsa.” Swara iku ana ing ara-ara samun, awit Yéhezkièl uga digawa menyang lebak balung-balung mati. Panjenengané marakaké paseksi saka lebak iku dhéwé, dudu saka kadohan.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Astane Pangéran tumapak ana ing atasku, lan Panjenengané ngirid aku metu ana ing Rohé Pangéran, banjur mapanaké aku ana ing satengahing lembah kang kebak balung-balung. Ezekiel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Lembah iku ara-ara samun telung dina setengah. Janjining swara iku yaiku bilih kaluputané Yerusalem wis kaapunten lan bilih peperangané wis rampung. Janji iku nggambarake panyegelan wong satus patang puluh papat ewu kang kasampurnakaké ing dina-dina wekasan. Nanging pangapuntening kaluputané kagandhèngaké karo panampané “tikel pindho” marga saka sakehé dosa-dosané. Obat kang kaparingaké déning Musa nuntut pangaken ora mung tumrap kaluputané dhéwé, nanging uga kaluputané para leluhuré. Manawa wong-wong mau karsa netepi dhawuh iku, kaluputané bakal kaapunten.

We will continue these truths in the next article.

Kita badhé nglajengaken kayektèn-kayektèn punika wonten ing artikel salajengipun.

> 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. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Inggih, sakehing Israel sampun nerak angger-angger Paduka, malah sami nyimpang, supados boten manut dhateng swanten Paduka; mila laknat punika kasiramaken dhateng kawula, saha sumpah ingkang katulis wonten ing angger-anggeripun Musa, abdining Allah, awit kawula sampun damel dosa dhateng Panjenenganipun. Lan Panjenenganipun sampun netepaken pangandikanipun, ingkang dipun ngandikakaken nglawan kawula, lan nglawan para hakim kawula ingkang ngadili kawula, kanthi ndadosaken bilai ingkang ageng tumiba dhateng kawula; awit wonten ing sangandhaping langit sadaya boten nate kalampahan kados ingkang sampun kalampahan dhateng Yerusalem. Kados ingkang sampun katulis wonten ing angger-anggeripun Musa, sakehing bilai punika sampun tumiba dhateng kawula; nanging kawula boten ndedonga wonten ing ngarsanipun Pangeran Yehuwah Allah kawula, supados kawula saged mratobat saking kalepatan kawula, lan mangertos kayekten Paduka. Daniel 9:11–13.

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