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

Kitab Yoèl lan Gréja Advent Dina Kaping Pitu Laodikia — Nomer Rolas

Number Twelve

Nomer Rolas

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Kekarepanku yaiku ngatur paseksi kenabiané Yoèl kanthi cara mangkono, supaya paseksiné Yoèl bisa dimangertèni ana ing apa kang diucapaké lan ditindakaké déning Pétrus ing Pentekosta. Aku yakin yèn Kitab Suci cetha bab apa kang ditindakaké lan diucapaké déning Pétrus ing Pentekosta, nanging aku lagi ngudi mangertèni apa kang sacara kenabian dipratiyakaké déning Pétrus ing sajarah udan pungkasan, nalika panjenengané ngandharaké pesen Pentekosta minangka sawijining panggenepaning kitab Yoèl.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Pétrus minangka pralambang umat Allah kang isih kari, lan ora mung kagambar ing Pentakosta, nanging uga ing Kaisaréa Filipi ing Matius 16. Kaisaréa Filipi dumunung ing ayat telulas nganti limalas saka Daniel sewelas, telung ayat kang nyatakaké sawijining peperangan sing kapisan kasembadan sajrone jaman sajarah nalika Kaisaréa Filipi dijenengi Panium. Ayat telulas nganti limalas ndhisiki ayat nembelas, kang nandhai hukum Minggu ing Amerika Sarékat. Ayat sepuluh nandhai ambruké Uni Soviet ing taun 1989. Ayat sepuluh nganti nembelas saka Daniel sewelas makili taun 1989 nganti tumeka hukum Minggu, lan mangsa iku minangka “sajarah kang kasimpen” saka ayat patang puluh ing pasal kang padha.

## The Hidden History in BOLDFACE

Sajarah Sing Kapendhem ing AKSARA KANDEL

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Lan ing wektuné pungkasan ratu saka kidul bakal nyurung dhèwèké:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Nanging para putrané bakal kasurung, lan bakal nglumpukaké pasukan gedhé akèh banget; lan ratu ing sisih lor bakal teka nglawan dhèwèké kaya prahara, karo kreta-kréta perang, lan karo para panunggang jaran, lan karo kapal akèh; lan dhèwèké bakal mlebu ing nagara-nagara, lan bakal mbrebet kaya banjir lan ngliwati. lan satemené siji bakal teka, lan mbrebet kaya banjir, lan nembus ngliwati: banjur dhèwèké bakal bali, lan bakal kasurung manèh, nganti tekan bètèngé.

## 2014 the battle of Raphia

2014 perang ing Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Lan ratu ing sisih kidul bakal kagugah déning bebendu, lan bakal metu perang nglawan dhèwèké, iya iku nglawan ratu ing sisih lor; lan dhèwèké bakal nglumpukaké bala wong akèh banget; nanging wong akèh mau bakal kasrahaké marang astané. Lan nalika dhèwèké wis nyingkiraké wong akèh mau, atiné bakal kaunggulaké; lan dhèwèké bakal ngrubuhaké pirang-pirang èwu wong, nanging dhèwèké ora bakal dadi santosa marga saka iku.

## The battle of Panium (Caesarea Philippi)

Peprangan Panium (Caesarea Filipi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Awit ratu ing sisih lor bakal bali, lan bakal nglumpukaké wong akèh kang luwih gedhé tinimbang kang kapisan, lan temenan bakal teka sawisé sawetara taun karo bala tentara gedhé lan karo kasugihan akèh.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> Ing mangsa iku bakal ana akèh wong padha nglawan ratu ing sisih kidul; mangkono uga para panggarong saka bangsamu bakal ngluhuraké awaké dhéwé supaya netepaké wahyu iku; nanging wong-wong mau bakal tiba.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Mulané ratu saka lor bakal teka, lan ngedegaké gundhukan pangepungan, sarta ngrebut kutha-kutha kang paling santosa bètèngé; lan balané kidul ora bakal bisa nahan, mengkono uga bangsa pilihané, lan ora bakal ana kakuwatan kanggo nahan.

## The Sunday law in the USA

Hukum Minggu ing AS

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Nanging wong kang teka nglawan dheweke bakal tumindak miturut karepe dhewe, lan “ora ana siji waé kang bakal ngadeg” ana ing ngarepé dheweke; lan “dheweke bakal ngadeg” ana ing tanah kamulyan, kang bakal katumpes déning astané. Dheweke uga bakal mlebu menyang tanah kamulyan, lan akèh nagara bakal katumbang; nanging iki bakal uwal saka astané, yaiku Édom, lan Moab, lan para pangareping bani Amon. Dheweke uga bakal ngacungaké astané marang nagara-nagara; lan tanah Mesir ora bakal uwal. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Nalika Petrus kanthi profetik ana ing Kaisarea Filipi (Panium), lan Pentakosta iku wektu udan pungkasan, kang mapanakake dheweke ing “sajarah kang kasamaran” ing ayat patang puluh. Aku nduweni ancas ngrembug Perang Ukraina kang saiki, sing dilambangake ing ayat sewelas saka pasal sewelas, lan perang Panium kang bakal teka ing ayat telulas nganti limalas, kang nuntun marang Perang Donya Katelu, yaiku prastawa-prastawa lahiriah antarané taun 1989 lan undhang-undhang Minggu; nanging saiki kita lagi ngenali sajarah malaékat katelu wiwit 22 Oktober 1844 nganti dumadine sawijining gréja légal ing taun 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Garis punika nggambaraken rawuhipun malaékat kaping tiga ing 9/11 (1844) dumugi dhateng undhang-undhang Minggu (1863). Undhang-undhang Minggu punika dipunlambangaken déning Proklamasi Emansipasi ingkang ngumumaken kabébasan, mila punika dados pralambang tumrap undhang-undhang Minggu nalika kabébasan dipuncabut. Kabébasan ingkang dipunproklamasèkaken déning présidhèn Républikan kapisan, nggambaraken kabébasan ingkang dipuncabut déning présidhèn Républikan pungkasan—ingkang miturut ramalan kasagedakaken badhé dados diktator nalika undhang-undhang Minggu.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Nalika bangsa kita nganti mangka nglirwakake prinsip-prinsip pamaréntahané dhéwé kanthi netepaké hukum Minggu, Protestantisme ing tumindak iki bakal gandhèng tangan karo kepausan; iki ora liya kajaba maringi urip marang tirani kang wis suwé kanthi banget ngentèni kalodhangané kanggo njeblug manèh dadi despotisme sing aktif.” Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742 SM iku minangka sajarah alpha sing miwiti ramalan wektu ing Yesaya pitu ayat wolu, kang nggayuh kasampurnan omega ing taun 1863. Ing taun 742 Ahaz, ratu saka karajan sisih kidul, yaiku Yehuda, lagi mlebu ing sawijining Perang Sipil nglawan sepuluh suku sisih lor kang mbentuk karajan sisih lor. Sajarah taun 742 SM iku kagambar ana ing Yehuda, tanah kamulyan harfiah ing Kitab Suci, kang dipanggoni déning wong Yahudi harfiah lan diwakili ing pethikan mau déning ratu Ahaz sing ala lan bodho—mangkono dadi pralambang sajarah omega taun 1863. Sajarah omega taun 1863 kalakon sajroning mangsa nalika Amerika Sarékat mrentah minangka kéwan bumi, karajan kaping nem ing ramalan Alkitab. Amerika Sarékat iku tanah kamulyan rohani, kang dumadi saka Kekristenan Protestan sing miturut Alkitab minangka wong Yahudi rohani. Perang Sipil antarane lor lan kidul ing taun 742 SM ing sajarah alpha nggambarake Perang Sipil antarane lor lan kidul ing sajarah omega taun 1863. Bebarengan, loro seksi iku nggambarake sajarah njaba sing nuntun marang angger-angger Minggu, nalika tanah kamulyan rohani bakal kapérang maneh dadi rong golongan.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Ing taun 742 SM, kakuwatan lor nggambarake sawijining aliansi antarane sepuluh taler lor Israèl lan Siria, saéngga dados pralambang sawijining aliansi karo kakuwatan saka njaba, kaya dene kasembadan nalika panyengkuyung saka kapausan sing ndhukung perbudakan diparingake marang nagara-nagara kidul sing ndhukung perbudakan ing Perang Sipil. Sekutu njaba Siria ing taun 742 SM, lan sekutu njaba kapausan ing Perang Sipil, nengenake aliansi para globalis donya karo Demokrat globalis ing peperangane nglawan MAGA-isme, sawijining peperangan sing diwiwiti ing taun 2015 nalika présidhèn kaping papat lan sing paling sugih jumeneng, lan kanthi mangkono nggegirisi kabèh wilayah Grecia miturut Daniel pasal sewelas, ayat loro. Penggugahing iku nengenake wunguning para bangsa kapir ing kitab Yoèl. “Grecia” lan “bangsa kapir” iku lambang saka kakuwatan naga kang mimpin donya menyang Armagedon sajroning aliansi karo kéwan galak lan nabi palsu.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Ing taun 2015 para bangsa kapir kagugah marang panggilan kenabian menyang lebaking Yosafat miturut Yoèl, kang uga sinebut déné dhèwèké minangka lebak pangadilan. Ing taun 2015 Donald Trump ngumumaké pencalonané minangka présidhèn, mangkono nggerakaké kakaisaran globalis kang diwakili déning Yunani, lan para bangsa kapir wiwit lumaku menyang Armagedon, lan mung setaun sawisé wiwitaning Perang Ukraina, minangka panggenepaning ayat sewelas saka Daniel sewelas.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Perang-perang sipil taun 742 SM lan 1863 nandhani sajarah hukum Minggu, kang mratandhani pungkasaning karajan kaping nem ing wangsit Kitab Suci. Karajan kaping nem iku diwiwiti kanthi Perang Revolusioner, mula pungkasaning karajan kaping nem ing hukum Minggu iku nandhani pengulangan Perang Revolusioner, pas ing wektu nalika Perang Sipil lagi kalakon. Pangerten lan panyebutan sawijining perang minangka Perang Sipil utawa Perang Revolusioner gumantung marang sudut pandang. Apa kang saiki ditindakake déning para Demokrat lumantar lawfare, penggelapan, penipuan, imigrasi ilegal lan propaganda, déning wong-wong mau diarani revolusi warna, nanging jiwa-jiwa kang nentang manuver globalis wong-wong mau nganggep tumindak-tumindak kang padha kuwi minangka pangobaran kerusuhan ‘sipil’. Apa Antifa iku sawijining kriminal utawa pahlawan?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Loro perang sajarah iku makili siji perang pamisah kang dumadi ing sajarah présidhèn Républik pungkasan. Kaya déné présidhèn Républik kang kapisan, peperangan iku bakal dimenangaké déning présidhèn Républik pungkasan, kang uga dipratandhakaké déning Présidhèn kang kapisan, kang uga dadi pamenang ing Perang Révolusionèr. Révolusi MAGA, miturut para Demokrat, lagi ngasilaké ‘kerusuhan sipil’ kang saiki dumadi. Gumantung marang keyakinan pulitik pribadhi panjenengan, perang kang saiki lumaku iku bisa dianggep minangka perang révolusionèr utawa perang sipil. Miturut kauripan nabi, iku loro-loroné.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 makili undhang-undhang Minggu, lan mangkono uga 1844, nalika malaékat katelu rawuh nggawa pawarta bab undhang-undhang Minggu. Periode wiwit taun 1844 nganti 1863 ngemot pratandha undhang-undhang Minggu saka wiwitan nganti pungkasan. Ing taun 1846, palakrama kulawarga White, pangreksaning Sabat, lan owahing jeneng saka Harmen dadi White nandhani yèn palakrama sing wis lumebu ing tanggal 22 Oktober 1844 wis kasampurnakaké, lan kasampurnan iku nandhani wiwitaning proses pangujian malaékat katelu, kaya dene ujian Sabat telung tataran tumrap manna nandhani wiwitaning sepuluh pangujian sawisé baptisan Segara Abang.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Manna iku minangka pacoban kang kapisan lan nggambarake pacoban kang kaping sapuluh ing Kades, awit kalorone padha nggambarake pekabaran malaékat katelu lan mulané uga angger-angger dina Minggu.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “Saben minggu sajrone pangumbaraané sing dawa ing ara-ara samun, bangsa Israèl nyeksèni kaelokan telu rupa, kang dirancang supaya ngesanké ing pikirane bab kasucèné dina Sabat: porsi manna kaping pindho tumiba ing dina kaping nem, ora ana kang tumiba ing dina kaping pitu, lan pérangan kang diperlokaké kanggo Sabat kaawèt manis lan resik, déné manawa ana sing disimpen nganti dina sabanjuré ing wektu liyané, iku dadi ora pantes dienggo.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Sing kapisan saka sepuluh pacoban iku yaiku pacoban “manna” kang makili pesen rangkep telu saka telung malaékat ing Wahyu patbelas. Kaya dene manna, para malaékat iku makili pepeling rangkep telu marang pangibadah ing dina kapisaning minggu. Kaelokan manna kang rangkep telu iku “dirancang kanggo ndadosaké pikirané kasengsem marang kasucèning Sabat,” kang mesthi waé iku uga rancangané malaékat katelu. Sing kapisan saka telung kaelokan kang dilambangaké déning manna iku nyakup “mangan” roti saka swarga, lan “mangan” iku sawijining pralambang alfa tumrap mangsa udan pungkasan. Kaelokan kapindho makili pesené malaékat kapindho, nalika ilham “nggandhakaké” tembung lan ukara kanggo nandhani mangsa kang dilambangaké déning loro ambruké Babil, awit Babil wus ambruk, wus ambruk. Kaelokan kapindho iku yaiku “digandhakaké” cacahé manna ing dina kaping nem. Kaelokan katelu yaiku lestariné roti Sabat dina kapitu.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Minangka sawijining pralambang saka telung malaékat, manna iku malaékat kang kapisan, lan mulané kudu ngemot kabèh crita iku, kang ana ing Wahyu patbelas minangka crita saka katelu malaékat mau. Malaékat kang kapisan iku sawijining fraktal saka kabèh piwulang telung malaékat. Fraktal iku sawijining wangun géomètri kang ruwet, sing bisa dipérang dadi pérangan-pérangan, lan saben pérangan iku salinan saka kabèh wangun mau kanthi ukuran sing luwih cilik. Sipat iki diarani kamiripan dhiri. Fraktal kerep nduwèni rincèn kang rumit, sepira waé paningalané digedhèkaké. Fraktal ditemokaké ing matématika, biologi, fisika, géologi, kimia, astronomi, rékayasa, lan ing akèh bidang pangerten liyané.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Struktur telung-langkah” saka telung malaékat ing Wahyu pasal patbelas kawakili ana ing piwelingé malaékat kang kapisan, saéngga malaékat kang kapisan dadi “fraktal” saka telung malaékat mau. Telung pasal kapisan ing kitab Daniel makili piwelingé malaékat kapisan, kapindho, lan katelu, saben-saben, lan Daniel pasal siji ngemot “struktur telung-langkah” kang padha, kang kawakili ana ing telung pasal mau, lan mengkono uga ana ing telung malaékat iku gegayutan karo malaékat kang kapisan.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Mujijat manna kang tikel telu iku kedah dipangan, lan Daniel pasal satunggal nyariosaken bab mangan. Daniel lulus ing ujian pangan kanthi milih tetuwuhan polong tinimbang panganane Babil. Sasampunipun punika, piyambakipun dipun uji bab penampilanipun, lan penampilanipun punika nuwuhaken pamisahan antawisipun raih pasuryanipun lan raih pasuryane para wong kang nedha panganane Babil. Pesening malaékat kapindho punika minangka panggilan supados pisah saking Babil sajroning sajarah pamisahan, nalika kalih golongan kawangun lajeng kawedharaken. Ujian kapindho tumrap Daniel punika lajeng nuntun dhateng ujian katelu saking Nebukadnésar, ingkang dados ujian katelu ing pasal satunggal lan dados pralambang ujian reca emas ing pasal tiga, ingkang dipun idhentifikasi bola-bali déning Sister White minangka undhang-undhang Minggu, yaiku pesening malaékat katelu. Daniel pasal satunggal punika minangka fraktal saking tiga pasal kapisan ing kitab Daniel, lan tiga pasal punika makili para malaékat telu ing Wahyu patbelas, ing antawisipun pesening malaékat kapisan lan Daniel pasal satunggal kalih-kalihipun ugi minangka fraktal saking kabèh malaékat telu lan kabèh pasal telu.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> “Saben minggu sajrone pengembaraané sing dawa ana ing ara-ara samun, wong Israèl nyeksèni sawijining mukjijat rangkap telu, kang dimaksudaké kanggo ngemataké ing batiné kasucèkan dina Sabat: ing dina kaping enem manna tumiba kaping pindho akehé, ing dina kaping pitu ora ana babar pisan, lan pérangan sing dibutuhaké kanggo Sabat tetep kajaga énak lan resik, déné manawa ana sing disimpen nganti wektu liyané, iku dadi ora pantes dienggo.”

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “Ing kahanan-kahanan kang gegandhèngan karo kaparingaké manna, kita nduwèni bukti kang mesthi manawa Sabat iku ora ditetepaké, kaya kang diklaim déning akèh wong, nalika angger-anggering Torèt kaparingaké ing Sinai. Sadurungé wong Israèl tekan ing Sinai, wong-wong mau wus mangertèni manawa Sabat iku wajib tumrapé wong-wong mau. Awit saka wajibé nglumpukaké manna sapérangan pindho saben dina Jemuwah minangka ancas nyawisaké kanggo Sabat, nalika manna ora bakal tumiba, kasucèné dina pangaso iku terus-terusan dipatrapaké ing pikirané wong-wong mau. Lan nalika sapérangan saka umat padha metu ing dina Sabat kanggo nglumpukaké manna, Pangéran ngandika, ‘Nganti kapan kowé padha nampik netepi pepakon-Ku lan angger-angger-Ku?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Ngempalaken lan mangan manna punika nglambangaken Yokanan wonten ing Wahyu pasal sedasa nalika mundhut (ngempalaken) kitab alit punika saking tanganing malaekat, lajeng dipunmangan.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Lan aku marani malaékat mau lan kandha marang dheweke: “Paringana aku kitab cilik iku.” Banjur dheweke ngandika marang aku: “Jupuken lan panganen nganti entek; iku bakal ndadèkaké wetengmu pait, nanging ana ing cangkemmu bakal legi kaya madu.” Wahyu 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Yokanan dhisik kudu sowan marang malaekat iku lan nyuwun, banjur dheweke kudu “nampani” kitab cilik iku, lan sabanjuré dheweke kudu “mangan” iku. Kanthi sowan lan nyuwun marang malaekat iku, Yokanan nglambangaké telung undhak-undhakané malaekat kapisan, kang banjur diterusaké déning undhak-undhakan kapindho, yaiku nampani, lan undhak-undhakan katelu, yaiku mangan. Nglumpukaké lan utawa mangan iku minangka kang kapisan saka telung pacoban bab manna, nanging ing jeroné ngemu sawijining fraktal saka kabèh telung pacoban manna iku. Nglumpukaké lan mangan manna iku nggambaraké Yérémia.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Pangandika-Mu kawuningan déning kawula, lan punika kawula tedha; sarta pangandika-Mu dados kabingahan lan kabungahaning manah kawula, awit kawula kasebat kanthi asma-Mu, dhuh Pangéran, Allahing sarwa wadya. Yérémia 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

“Pangandikané” ditemokaké déning Yérémia nalika nggolèki banjur nyuwun kitab cilik iku. Pangandikané ditemokaké nalika manna diklumpukaké. Nglumpukaké lan mangan manna iku nggambaraké Yéhezkièl kang mangan kitab sing diparingaké marang dhèwèké, lan kanthi mengkono nuduhaké yèn nampik mangan kitab iku padha waé karo dadi kaya brayat kang mbalela.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Nanging sira, hé anaking manungsa, rungokna apa kang Dakngandhakaké marang sira; aja sira mbrontak kaya brayat kang mbrontak iku: bukak cangkemira, lan dhaharana apa kang Dakparingaké marang sira. Lan nalika aku mirsani, lah ana tangan diutus marang aku; lan lah, ana gulungan kitab ana ing jeroné; lan Panjenengané ngetangaké iku ana ing ngarepku; lan ana tulisan ing sisih njero lan sisih njabané; lan ing kono katulisan pangadhuh, tangis, lan bilai. Salajengipun Panjenengané ngandika marang aku, Hé anaking manungsa, dhaharana apa kang sira temoni; dhaharana gulungan iki, banjur lunga lan ngandhanana marang brayat Israel.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Mulané aku mbukak cangkemku, lan Panjenengané ndadèkaké aku mangan gulungan iku. Panjenengané banjur ngandika marang aku, “He, anaking manungsa, wetengmu padha kula pèkakna mangan, lan isi jero wetengmu kareben kapenuhan gulungan kang Dakparingaké marang kowé iki.” Aku banjur mangan iku; lan ana ing cangkemku rasane legi kaya madu. Ezekiel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Manawi Yéhezkièl nampik mangan kitab alit iku, dhèwèké bakal kalebet ing omah kang mbalela, lan “gulungan” saka “kitab” kang kudu dipangan déning dhèwèké iku digambarake minangka “pasambat, lan sungkawa, lan bilai,” kang nglambangake sawijining pekabaran telung pérangan ing dina-dina pungkasan. Pekabaran telung pérangan ing dina-dina pungkasan iku yaiku pekabaran telung malaékat ing Wahyu patbelas, lan konteks kang dipratélakaké Yéhezkièl tumrap telung pekabaran iku yaiku konteks Islam lan bilai katelu. Telung pekabaran iku nduwèni alpha lan omega, lan kang katelu iku “bilai,” sawijining pralambang utama saka Islam, mula alpha kudu sarujuk karo omega; mulané “pasambat” iku nglambangake pasambat kang diwiwiti nalika 9/11 bareng tekane kalasangka kapitu lan bilai katelu, kang bakal saya ngrembaka kanthi bertahap nganti tumuju marang pitu pageblug pungkasan. Ing “lindhu” angger-angger Minggu saka Wahyu sewelas, bilai katelu rawuh kanthi énggal, lan inspirasi maringi pawartos marang kita yèn pranatan lalim saka Yésaya sepuluh iku yaiku angger-angger Minggu kasebut. Ayat iku diwiwiti kanthi nyatakaké “bilai” tumrap wong-wong kang netepaké pranatan-pranatan kang lalim.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Mangan manna iku minangka ujian kang kapisan saka telung ujian, kang kapindho yaiku “nggandhakaké” ing dina panyawisan. Lan apa kang padha disawisaké? Padha lagi nyawisaké awaké kanggo ujian Sabat, yaiku pekabaran malaékat katelu.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Mujijat kang tikel telu iku uga dadi pacoban kapisan utawa pacoban alfa saka sepuluh pacoban. Gusti Allah maringi manna ing langkah kapisan, banjur Panjenengane maringi pérangan “tikel pindho” ing langkah kapindho, nanging ora maringi apa-apa ing langkah katelu. Pacoban katelu iku béda karo rong pacoban kapisan, amarga pacoban katelu iku pacoban panentu. Telung pacoban mau makili alfa saka sawijining proses pacoban sepuluh langkah kang nuntun marang Kadesh kang kapisan.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Manawa panjenengan nliti manéka warna para teolog, panjenengan bakal nemu akèh dhaptar bab sepuluh ujian kang tekan pungkasané ing Kadesh kang kapisan. Meh kabèh dhaptar mau nglebokaké Segara Abang minangka salah siji saka sepuluh ujian iku, lan ana sawatara kang uga nglebokaké tenger-tenger sajarah sadurungé Segara Abang nalika mangsa pageblug. Kabèh iku luput.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Panggodha kang kapisan iku manna. Paulus netepake manawa panyabrangan Segara Abang iku baptisan.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Saklajengipun punika, para sadèrèk, aku boten karsa yèn kowé padha ora mangerti, manawa para leluhur kita kabèh padha ana ing sangisoring méga, lan kabèh padha lumampah ngliwati segara; lan kabèh padha kabaptis marang Musa ana ing sajroning méga lan ana ing sajroning segara. 1 Korinta 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musa mèlambangaké Gusti Yésus, lan baptisané Gusti Yésus nandhakaké sawijining proses pangujian, kang sipaté kaping telu, diwiwiti kanthi lan nekanaké panggodhan napsu mangan. Salib wis dilambangaké déning Paskah ing Mesir. Nalika wong-wong mau tekan ing sabrangé Segara Abang, Kristus wis kawungokaké saka ing pati minangka pisungsung woh kawitan. Nalika Panjenengané metu saka kubur banyu lumantar astané Yohanes Pembaptis, Kristus (pisungsung woh kawitan) miwiti sawijining proses pangujian patang puluh dina. Sawisé Panjenengané kawungokaké saka ing pati kaya kang dilambangaké déning baptisané, ana patang puluh dina nalika Kristus sesrawungan adu arep karo para muridé. Proses pangujian iku diwiwiti sawisé nyabrang Segara Abang, saraté kaya Kristus katuntun déning Roh menyang ara-ara samun sanalika Panjenengané metu saka banyu.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Panggodha kang kapisan tumrap Kristus yaiku napsu mangan, awit Sang Roti saking Swarga miwiti pakaryanipun ingkang kaurapi pas ing papan ing ngendi Adam sampun gugur. Panggodha kang kapisan sawisé Segara Abang yaiku panggodha manna kaping tiga ingkang nglambangaken panggodha kaping tiga tumrap Sang Roti saking Swarga. Panggodhanipun Kristus wiwit sasampunipun Panjenenganipun medal saking toya, mila sepuluh panggodha punika ugi kedah kawiwitan ‘sasampunipun’ bangsa mau medal saking toya. Salajengipun Kristus kaadhepi dening panggodha kaping tiga, ingkang katetepaken wonten ing konteks napsu mangan, kados dene dipunlambangaken déning panggodha kaping tiga tumrap manna, ingkang kawiwitan sawisé Sang Roh sampun ngirid Israel kuna medal saking Mesir lan mlebet ing ara-ara samun.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Dhaptar liya sing ngira-ngira bab pambrontakan apa wae kang dilambangaké déning sapuluh pacoban sing pungkasané tekan ing Kadesh, ngenali pambrontakan pedhet emasé Harun minangka salah siji saka sapuluh pacoban mau, nanging iku kliru.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Panyulut saka pedhèt emas nglambangaké rong pacoban. Iki minangka unsur kang hakiki ing pralambang pedhèt emas mau. Kadewan palsu kang kawedhar nalika bangsa iku ngira yèn Gusti Allah ora bakal mirsani, banjur diterusaké kanthi baliné Musa. Sawisé iku, bangsa mau banjur njupuk sawijining pilihan kanggo tetep dadi panyembah brahala ana ing ngarsané Gusti Allah kanthi cetha, kaya kang dipralambangaké déning Musa.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Ing pambrontakan tikel loro kang saya mundhak iku, kita nyumurupi sawijining pamisahan profetik ing antaraning para taler, nalika taler Lewi dipundadosaken kanthi mirunggan kangge pakaryan papan suci, awit dumugi pambrontakan punika, pakaryan papan suci kedah kaleksanan déning para pambajeng saking saben taler. Prakara punika boten badhé mekaten malih. Saiki taler Lewi ingkang setya badhé ngreksa Padaleman Suci. “Pamisahan” utawi pepisahan dados ‘loro’ punika minangka salah satunggaling unsur saking ciri profetiking pedhet mas.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Pambrontakané Harun dados pralambang pambrontakané Yerobeam, raja kapisaning karajan sisih lor Israèl. Yerobeam “nggandhakaké” pedhèt-pedhèt emas mau, kanthi nempataké siji ing Bètel lan siji ing Dan. Harun lan Yerobeam makili sajarah-sajarah sing sajajar, yaiku sajarah pambentukané gambar kéwan mau. Sajarah gambar kéwan mau katetepaké kalaksanane ing rong mangsa, kapisah déning angger-angger Minggu ing Amérika Sarékat. Gambar kéwan mau minangka pralambang gabungan gréja lan nagara kang diadegaké dhisik ing Amérika Sarékat, banjur ing saindenging jagad.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Satemah tansah ana sawijining pamisahan kang magepokan karo pralambang-pralambang babaning kéwan galak. Ing jamané Harun, iku awujud pamisahané wong-wong Lewi; ing jamané Yerobeam, iku awujud pamisahaning rolas taler dadi loro taler ing sisih kidul lan sepuluh taler ing sisih lor.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Lambang saka sesambungan antarane greja lan nagara iku diarani “gambaré kéwan” déning Yohanes ing kitab Wahyu. Pedhèt-pedhèt emasé Harun lan Yerobeam iku gambar saka sawijining kéwan, lan kéwan kang digambaraké déning gambar-gambar mau iku Babil, amarga karajan kapisan ing ramalan Kitab Suci dilambangaké déning sirah saka “emas” ing Daniel bab loro. Gambaré kéwan iku nggambaraké rong pacoban, awit pacoban iku kawiwitan ditibakaké marang kéwan bumi—Amerika Sarékat, banjur ing Wahyu bab telulas Amerika Sarékat meksa jagad supaya ngedegaké sawijining gambar kanggo kéwan mau. Pacoban kang kapisan iku Amerika Sarékat, banjur jagad.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Nalika Amerika, nagari kamardikaning agami, nyawiji karo Kepausan ing meksa batin lan meksa manungsa supaya ngurmati sabat palsu, umat ing saben nagara ing saindenging bumi bakal katuntun kanggo ngetutaké tuladha dheweke.” Testimonies, jilid 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Bangsa-bangsa manca bakal ngetutaké tuladha Amerika Sarékat. Sanadyan dhèwèké dadi sing mimpin, nanging krisis kang padha bakal nekani umat kita ing sakabehing péranganing donya.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Pambrontakan pedhet emas punika gadhah kalih pérangan lan nandhani kalih saking sangang ujian wiwitan ingkang nuntun dhateng ujian kaping sedasa lan pungkasan ing Kadesh ingkang kapisan. Nalika pambrontakanipun Harun lan Yerobeam dipun-gandhengaken “baris ing nginggil baris”, panjenengan manggihaken Harun, imam ageng ingkang makili satunggaling gréja, lan Yerobeam, raja Israèl, ingkang makili nagara. Kalih garis punika bebarengan dados pralambang gabungan gréja lan nagara. Kalih mesbèhipun Yerobeam dipunadegaken ing Bètèl, (tegesipun gréja) lan Dan (tegesipun pangadilan), lan bebarengan makili gabungan gréja lan nagara. Kanthi prekawis-prekawis punika sampun mapan, kita badhé wiwit ngenali sapuluh ujian punika.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Sapuluh ujian punika dipuntetepaken wonten ing konteks peparingan sarehne ing dinten Sabat (Ibrani 3–4). Ujian-ujian punika kawiwitan kanthi mukjijat manna ingkang kaping tiga saha piwulangipun gegayutan kaliyan Sabat, lan pungkasanipun dumugi ing ujian kaping sedasa, yaiku Kadesh ingkang kapisan. Kadesh ingkang kapisan punika “dinten provokasi wonten ing Kitab Suci,” lan Paulus nempataken pambrontakan pungkasan punika wonten ing konteks ujian Sabat. Ujian alpha punika Sabat, kados ingkang dipunlambangaken déning manna, lan ujian kaping sedasa saha omega wonten ing Kadesh ingkang kapisan ugi sarehne Sabat. Alpha lan Omega tansah nggambaraken pungkasan kanthi wiwitan.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Mulane (kaya kang kapangandikakake déning Roh Suci, “Ing dina iki, manawa kowé padha krungu swarané, aja padha atosaké atimu, kaya nalika ana ing pambrontakan, ing dina panggodha ana ing ara-ara samun: nalika para leluhurmu padha nyoba Aku, mbuktèkaké Aku, lan padha ndeleng pakaryan-Ku patang puluh taun lawasé. Mulane Aku nesu marang turunan iku, lan ngandika, Wong-wong iku tansah kesasar ing sajroning atiné; lan wong-wong iku ora wanuh marang dalan-dalan-Ku. Mulané Aku sumpah sajroning bebendu-Ku, Wong-wong iku mesthi ora bakal lumebu ing pangenèngan-Ku.”)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Padha ngati-atia, para sadulur, aja nganti ana ing antaramu ati ala kang kebak ing ora pracaya, kang ndadèkaké murtad saka Gusti Allah kang gesang. Nanging padha pepadhaa srawunging pitutur saben dina, sajroning isih karan Dina Iki; supaya aja ana ing antaramu kang dadi atos marga saka panyasaté dosa. Awit kita wis kaparingan dadi pandhèrèk Kristus, manawa wiwitaning kapitadosan kita dicekel kanthi teguh nganti tekan wekasan;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Nalika kapangandikakake, Dina iki manawa kowé gelem ngrungokake swarané, aja ngategake atimu, kaya ing mangsa pambrontakan. Awit ana sapérangan wong, bareng wus krungu, banjur padha mbrontak; nanging ora kabèh wong sing metu saka Mesir déning Musa. Nanging marang sapa Panjenengané dukane suwéné patang puluh taun? Apa ora marang wong-wong sing wus padha dosa, sing layoné padha rubuh ana ing ara-ara samun? Lan marang sapa Panjenengané supaos bilih wong-wong mau ora bakal lumebu ing panguwasané, manawa dudu marang wong-wong sing ora precaya? Mulané kita weruh, bilih wong-wong mau ora bisa lumebu marga saka ora precaya.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Mulané, ayo padha wedi, supaya aja nganti, déné isih ana janji kang kaparingaké marang kita kanggo lumebu ing panggonané pangaso-Né, ana ing antaramu kang katon kaya ora nggayuh tekan kono. Awit marang kita uga wis kabar kabungahan iku diwartakaké, padha kaya marang wong-wong mau; nanging tembung kang diwartakaké iku ora nggawa paédah marang wong-wong mau, marga ora kacampur karo pracaya ana ing wong-wong kang padha ngrungokaké.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Awit kita kang wus padha pracaya iku padha lumebu ing pangaso, kaya kang wus Panjenengane ngandika: Kaya dene Ingsun wus supaos ana ing bebenduningsun, manawa wong-wong iku bakal lumebu ing pangasoningsun; sanadyan pakaryan-pakaryan iku wus katampanan wiwit dhasaring jagad. Awit Panjenengane wus ngandika ana ing satunggiling papan bab dina kapitu mangkene: Lan Gusti Allah ngaso ing dina kapitu saka sakehe pakaryanipun. Lan ana ing papan iki maneh: Manawa wong-wong iku bakal lumebu ing pangasoningsun.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Mulane, awit isih tetep ana sawetara wong kang kudu lumebu ing sajroning iku, dene wong-wong kang dhisik nampa pawartané ora padha lumebu marga saka ora pracaya: manèh, Panjenengané nemtokaké sawijining dina tartamtu, nalika ngandika ana ing David, “Dina iki,” sawisé mangsa kang dawa mangkono; kaya kang wus kapangandikakaké, “Dina iki, manawa kowé gelem ngrungokaké swarané, aja padha ngotori atimu.”

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Amarga manawa Gusti Yesus wus maringi wong-wong mau katentreman, mesthiné Panjenengané ora bakal banjur ngandika bab dina kang liya.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Mulané isih ana sabat pangaso kanggo umaté Allah. Awit sapa sing wis lumebet ing pangasoné, wong iku uga wis leren saka pakaryané dhéwé, kaya déné Allah leren saka pakaryané. Mulané, ayo padha sregep ngupaya supaya bisa lumebet ing pangaso iku, supaya aja ana wong sing tiba manut tuladha kang padha saka ora precaya. Ibrani 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Ing “dina panprovokasian” pesené Yosua lan Kaleb ditampik. Pethikan punika dhedhasar golongan wong kang ora bakal lumebet, marga saka ora pracaya marang sawijining pesen kang wis padha dirungu. Pesen punika kaawakaké déning “kaningalan.”

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Wong-wong kang ora gelem ngaturaké marang Gusti paladosan kang setya, temen-temen, lan kebak katresnan, ora bakal nemu katentreman rohani ing urip iki lan uga ing urip kang bakal teka. ‘Mulané isih ana sawijining pangaso kanggo umaté Allah.... Mulané ayo padha sregep ngupaya mlebu ing pangaso iku, supaya aja nganti ana wong kang tiba manut tuladha kang padha saka ora pracaya kuwi.’ Pangaso kang kasebut ing kéné iku pangasone sih-rahmat, kang dipikoleh kanthi ngetutaké pepakoné. ‘Padha sregep nyambut gawé.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Pangaso” punika satunggaling pesen ingkang kaawakili déning pesenipun Yosua lan Kaleb. Paulus ngginakaken kayektèn-kayektèn ingkang gayut kaliyan Sabat dinten kapitu minangka lambang saking pesen “pangaso” ingkang dipun tampik déning tiyang-tiyang ingkang sampun katetepaken badhé pejah wonten ing ara-ara samun.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Ungkapan, “Dina iki manawa kowé gelem ngrungokaké swarané Panjenengané,” iku padha karo penekanan ing kitab Wahyu tumrap saben wong sing ngrungokaké swarané Roh, yaiku ngrungokaké pekabarané Roh, yaiku pekabaran udan pungkasan, yaiku pekabaran bab “sareh.” Ing Kades swara iku muni, lan para pambrontak milih sawijining pemimpin anyar kanggo mbalèkaké wong-wong mau menyang Mesir. Sajarah provokasi iki katujokaké ing Jabur 95 lan déning Paulus ing Ibrani. Sajarah iku nandhakaké kagagalan Israèl kuna ing pacobané kang kaping sapuluh. Pacoban alpha saka sepuluh pacoban mau diwiwiti kanthi mukjijat manna kang kaping telu, minangka pralambang saka pekabaran telung malaékat, Angger-anggeré Allah, sarehé Sabat, Roti saka Swarga, katundhukan lan pangadilan—lan kang pungkasan saka sepuluh pacoban iku yaiku pacoban bab “sareh.” “Sareh” sih-rahmat, kaya kang dipratélakaké déning Sister White, iku pralambang udan pungkasan. Kades iku pralambang saka pacoban kanggo nampani utawa nampik pekabaran udan pungkasan kang kaaturaké “baris ing sandhuwuré baris.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Baris demi baris, “panggenan” iku yaiku kucuraning Roh Suci kang dipralambangaké minangka udan pungkasan. “Panggenan” uga Sabat dina kapitu, yaiku meterai piyambak kang dipasang tumrap wong-wong setya sajroning mangsa udan pungkasan. “Panggenan” iku sih-rahmat kang nglambangaké kakuwatan sing diparingaké marang wong satus patang puluh papat èwu nalika dosa-dosané kausap salawas-lawasé. Sih-rahmat iku ora mung kakuwatan kang diparingaké kang nglambangaké panyucèn, nanging uga sih-rahmat kang maringi pambeneran nalika getihé Kristus dienggo nyingkiraké dosa-dosaning jiwa kang mratobat. “Panggenan” sih-rahmat iku pesen bab kabenerané Kristus, yaiku sawijining kabeneran kang maringi sih-rahmat (kakuwatan) kanggo urip tanpa nglakoni dosa, lan sih-rahmat kang ngowahi wong Laodikia dadi wong Filadelfia. Sawisé diowahi déning sih-rahmat pambeneran, wong Laodikia biyèn iku, minangka wong Filadelfia, lumantar kakuwataning sih-rahmat, lumaku ing marganing panyucèn kang mimpin marang pamulyan. “Panggenan” iku pesené malaékat katelu, kaya kang dipralambangaké minangka “justification by faith in verity.” Mulané, Kadesh nunjuk marang taun 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadhesh kang kapisan ngenali pawarta bab “pepréntahaning pangaso” kang dadi pawarta “Injil”. Injil langgeng iku ‘pakaryaning Kristus ing ngenalaké sawijining proses panggodhahan telu tataran kang ngrembakakaké lan banjur ngetingalaké loro golongan wong sing padha nyembah.’ Pawarta Injil langgeng bab “pangaso” ing Kadhesh kang kapisan makili pawarta telu tataran saka Injil langgeng kang katata déning pakaryan telu tataran saka Roh Suci, kang nyadharakaké bab dosa, kabeneran, lan pangadilan. Katelu tataran mau padha persisé karo telung tataran panggodhahan ing panggodhahan manna!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Sepuluh pacoban kasebut diwiwiti kanthi sawijining proses pacoban rangkep telu, kang nekanake Angger-anggering Allah, Sabat, lan tanggung jawab manungsa kanggo mangan lan nyerna pawartaning Allah. Pacoban kang kapisan saka sepuluh pacoban iku rangkep telu, kaya dene pacoban kang kaping sepuluh. Pacoban kang kapisan migunakaké manna minangka pralambang Roti saka Swarga kang ngluhuraké Sabat dina kapitu. Pacoban kang pungkasan migunakaké “sareh” minangka pralambang proses pacoban pungkasan saka udan akhir, kang tumeka pucaké ing angger-angger Minggu, ing ngendi wong-wong kang makili Roti saka Swarga iku diangkat minangka panji-panji Sabat.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Wiwitaning sepuluh pacoban, kaya dene pungkasaning sepuluh pacoban, nekanaké dina Sabat lan pekabaran Injil kang magepokan karo Sabat, yaiku Injil langgeng saka malaékat katelu. Kadesh kang kapisan iku omega saka sepuluh pacoban, mulané alpha saka sepuluh pacoban kudu nduwèni sipat-sipat kang padha. Kadesh makili taun 1863, nalika Gusti wis kersa ngrampungaké pakaryan-Iyé lan ngasta umaté mulih, nanging mlebeting menyang Tanah Prajanjian katundha.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Kanthi maos ayat-ayat Kitab Suci ing ngisor iki, kita bakal weruh kepriyé Gusti Allah nimbang bangsa Israèl ing jaman kuna:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “Amarga Sang Yehuwah wus milih Yakub dadi kagungané piyambak, lan Israèl dadi pusaka kagungané kang linuwih.” Jabur 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “‘Amarga kowé iku umat kang suci kanggo Pangéran, Allahmu, lan Pangéran wis milih kowé supaya dadi umat kagungané piyambak kanggo Panjenengané, ngungkuli sakehing bangsa kang ana ing bumi.’ Pangandharing Torèt 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘Amarga kowé iku bangsa kang suci tumrap Pangéran, Allahmu; Pangéran, Allahmu, wis milih kowé supaya dadi umat kagungané piyambak, ngungkuli sakèhé bangsa kang ana ing salumahing bumi. Pangéran ora ngugemi katresnané marang kowé, lan ora milih kowé, marga kowé luwih akèh tinimbang bangsa liya; awit kowé iku sing paling sethithik ana ing antaraning sakèhé bangsa.’ Pangandharing Toret 7:6, 7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “‘Amargi saking pundi badhé kauningan ing ngriki bilih kawula lan umat Paduka sampun pikantuk sih-rahmat wonten ing ngarsa Paduka? Punapa boten awit Paduka miyos ndhèrèk kawula? Mangkono kawula lan umat Paduka badhé kaasingaken saking sakehing bangsa ingkang wonten ing salumahing bumi.’ Pangentasan 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Sepira kerepé Israèl kuna mbrontak, lan sepira kerepé padha katempuh paukuman, lan èwonan wong katumpes, amarga padha ora gelem nggatekake dhawuh-dhawuhé Allah kang wis milih wong-wong mau! Israèlé Allah ing dina-dina wekasan iki tansah ana ing bebaya kanggo campur-baur karo donya lan kelangan sakèhé pratandha yèn padha iku umat pilihané Allah. Wacanen manèh Titus 2:13–15. Ing kéné kita digawa tekan dina-dina wekasan, nalika Allah lagi nucèkaké kanggo Panjenengané piyambak sawiji umat kang mirunggan. Apa kita bakal nesokaké Panjenengané kaya kang ditindakaké déning Israèl kuna? Apa kita bakal ndadèkaké bebenduné tumiba marang kita kanthi mbléngér saka Panjenengané lan campur-baur karo donya, sarta ngetutaké piala-pialané bangsa-bangsa ing sakubengé kita?” Testimonies, jilid 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Ibu White nyuwun pitakon, “Apa kita bakal nglawan Panjenengané kaya dene Israel kuna?” Kita nglawan Panjenengané kanthi campur baur karo donya, kang dilambangaké déning Mesir, yaiku papan kang padha dikarepake para pambrontak ing Kadesh nalika padha nggolèki sawijining pimpinan kanggo nuntun wong-wong mau bali menyang kana. Ing taun 1863, pepénginan kanggo bali menyang Mesir lan milih pimpinan anyar dipratélakaké déning inspirasi minangka pepénginan supaya digandhèngaké karo donya.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Pawartos sing sapunika kita tetimbangi punika dipunrumiyini déning komentaripun Sister White ngenani Israèl kuna ingkang boten mlebet dhateng ing panggenan katentreman. Ing konteks pambrontakanipun ingkang tanpa pedhot, piyambakipun ngaturaken ayat-ayat ingkang nedahaken kados pundi Gusti Allah karsa sesambetan kaliyan pangantèn putrinipun, nanging pangantèn putrinipun boten purun. Pawartos ing ngandhap punika ngasta mlebet dhateng prekawis ingkang nembe kita waos.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Ing pethikan kang dicathet déning dhèwèké, “Allah nuntut umat-Né supaya precaya mung marang Panjenengané piyambak. Panjenengané ora ngersaaké supaya wong-wong mau nampa pitulungan saka wong-wong kang ora ngabdi marang Panjenengané.” Ing taun 1863, Adventisme Millerit Laodikia mbentuk pasawangan karo pamaréntah Amerika Sarékat kanggo mbiyantu ing upayané nyegah para nom-nomané supaya ora katampa wajib militer menyang perang kang paling matèni sajroning sajarah Amerika.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “Ing kéné kita maca pepènget-pepènget kang diparingaké Allah marang Israèl kuna. Dudu kersaning sih-rahmaté manawa wong-wong mau kudu nglambrang suwé ana ing ara-ara samun; Panjenengané mesthiné wus enggal nggawa wong-wong mau mlebu ing Tanah Prajanjian saupama padha pasrah lan remen dipunpandhegani déning Panjenengané; nanging amarga wong-wong mau bola-bali nglarakaké manahé ana ing pasamunan, Panjenengané banjur supaos sajroning bebenduné yèn wong-wong mau ora bakal lumebu ing papan pangaso-Né, kajaba loro wong kang temenan ngetutaké Panjenengané kabèh. Allah nuntut supaya umaté pracaya namung marang Panjenengané piyambak. Panjenengané ora kersa yèn wong-wong mau nampa pitulungan saka wong-wong kang ora ngabekti marang Panjenengané.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Mangga maos Ezra 4:1–5: ‘Bareng para satruné Yehuda lan Benyamin krungu yèn anak-anak panangkaran padha mbangun Padaleman Suci kagem Sang Yehuwah, Allahipun Israèl, banjur padha sowan marang Zerubabel lan marang para kepala kulawarga, sarta matur marang wong-wong mau: Kula mugi kaparingana mbangun sesarengan kaliyan panjenengan, awit kula sami ngupadi Allah panjenengan, kados panjenengan ugi; lan kula sami nyaosaken kurban dhateng Panjenenganipun wiwit jaman Esarhaddon, raja Asyur, ingkang ngirid kula munggah dhateng papan punika. Nanging Zerubabel, Yésusua, lan para kepala kulawarga Israèl sanèsipun matur marang wong-wong mau: Kowé ora ana sangkut-pauté karo aku kabèh kanggo mbangun omah kagem Allahku; nanging aku kabèh piyambak sesarengan bakal mbangun kagem Sang Yehuwah, Allahipun Israèl, kados ingkang dipun dhawuhaken dhateng aku kabèh déning Raja Koresy, raja Persia. Banjur para bangsa ing nagari kono padha nglemesaké tangané bangsa Yehuda lan gawe bingung marang wong-wong mau sajroning pambangunan, sarta nyéwa para penasihat nglawan wong-wong mau, supaya nggagalaké ancasé.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> “Ezra 8:21–23: ‘Banjur aku ngumumaké pasa ana ing kono, ing pinggir kali Ahava, supaya kita ngasoraké awak kita ana ing ngarsané Allah kita, kanggo nyuwun marang Panjenengané dalan kang bener tumrap kita, tumrap anak-anak kita, lan tumrap sakehé kagungan kita. Amarga aku isin njaluk marang Sang Prabu sapasukan prajurit lan wong nunggang jaran kanggo nulungi kita nglawan mungsuh ing sajroning lakuné dalan; awit kita wus matur marang Sang Prabu, mangkéné: Tangané Allah kita ana ing ndhuwur sakehé wong kang ngupaya marang Panjenengané, kanggo kabecikan; nanging kakuwasané lan bebenduné tumuju marang sakehé wong kang nilar Panjenengané. Mulané kita padha pasa lan nyuwun kanthi temenan marang Allah kita bab prakara iki; lan Panjenengané kersa ngrungokaké panyuwun kita.’

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> “Nabi lan para leluhur iki ora nganggep wong-wong ing tanah iku minangka para panyembahing Allah kang sajati, lan sanadyan wong-wong iku ngaku paseduluran lan kepéngin nulungi, wong-wong mau ora wani manunggal karo wong-wong iku ing prakara apa waé kang ana gandhèng-cèngané karo pangibadah marang Panjenengané. Nalika padha mangkat menyang Yérusalèm kanggo mbangun padalemané Allah lan mulihaké pangibadah marang Panjenengané, wong-wong mau ora nyuwun pitulungan marang ratu supaya mbiyantu ing satengahing lelaku, nanging lumantar pasa lan pandonga padha ngupaya marang Pangéran supaya kaparingan pitulungan. Wong-wong mau pracaya yèn Allah bakal mbéla lan maringi kasil marang para abdiné ing upayané kanggo ngabdi marang Panjenengané. Sang Pencipta samubarang kabèh ora mbutuhaké pitulungan saka para mungsuhé kanggo netepaké pangibadah marang Panjenengané. Panjenengané ora nyuwun kurbaning duraka, lan ora nampi pisungsung saka wong-wong kang nduwèni allah liyané ana ing ngarsané Pangéran.”

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Kita asring krungu pangandikan mangkene: ‘Kowé banget eksklusif.’ Minangka sawijining umat kita bakal gelem ngurbanaké apa waé kanggo nylametaké jiwa-jiwa, utawa nuntun wong-wong mau marang kayektèn. Nanging kanggo nyawiji karo wong-wong mau, nresnani prakara-prakara kang padha ditresnani déning wong-wong mau, lan sesrawungan raket karo jagad iki, kita ora wani nindakaké, awit manawa kita mangkono, kita bakal dadi memungsuhan karo Gusti Allah.” Testimonies, jilid 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Sadhérèk White nyariosaké, gegayutan karo komentaripun bab pambrontakan ing Kadesh, “Sang Panyipta samubarang kabèh ora mbutuhake pitulungan saka para mungsuhé kanggo ngadegaké pangibadah marang Panjenengané. Panjenengané ora nyuwun kurbaning pialan, lan ora nampi pisungsung saka wong-wong kang nduwèni allah liya ana ing ngarsané Pangéran.” Ing taun 1863, gerakan Adventisme Millerit Laodikia dadi sawijining gréja lan mbentuk pakempalan karo kakuwatan sing bakal ngetrapaké pangibadah Minggu marang bangsa mau lan sawisé kuwi marang jagad kabèh.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Ing artikel sabanjuré, kita bakal nerusaké pamrayogan kita ngenani garis-garis kenabian sing nyumbang marang 1863, yaiku pucuk panutuping mangsa kenabian saka 1844 nganti 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Apa kang wus kelakon, iku uga kang bakal kelakon; lan apa kang wus ditindakaké, iku uga kang bakal ditindakaké manèh; lan ora ana barang anyar ing sangisoring srengéngé. Apa ana sawijining prakara kang bisa diarani mangkéné, Delengen, iki anyar? Iku wis ana wiwit jaman kuna, sadurungé kita ana. Aku sumurup yèn samubarang apa waé kang ditindakaké déning Allah, iku bakal lestari ing salawas-lawasé: ora ana kang bisa ditambahi marang iku, lan ora ana kang bisa dijupuk saka iku: lan Allah nindakaké iku, supaya manungsa padha wedi ana ing ngarsané. Apa kang wus kelakon, iku ana saiki; lan apa kang bakal kelakon, iku wis tau kelakon; lan Allah nuntut manèh apa kang wis kapungkur. Pengkhotbah 1:9, 10; 3:14, 15.

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