Article

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

Kitab Yoèl lan Pasamuwan Advent Dina Kaping Pitu Laodikia — Nomer Wolulas

Number Eighteen

Nomer Wolulas

Author

Jeff Pippenger

Published

December 25, 2025

Formats

PDF
Word

We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Kita saweg nimbang prajanjianipun Abram, lan dereng ngrembag unsur saking pameca-nipun Abram ingkang gadhah gandhèngan langsung kaliyan ayat-ayat pambuka saking kitab Yoel. Pameca-nipun Abram bab 400 taun pangawulan sesarengan kaliyan 430 taunipun Paulus ngasilaken struktur pameca ingkang salaras kaliyan 1290 taun ing Daniel 12:11. Pameca 1290 taun wonten ing ayat kaping sewelas punika inggih punika periode pameca omega saking garis 430 taunipun Abram lan Paulus. Kasunyatan punika minangka salah satunggaling unsur saking punapa ingkang kabikak ing dinten-dinten wekasan, ingkang misahaken tiyang wicaksana lan tiyang duraka.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Gandhèngan karo ramalan omega saka 430 taun iku ana pralambang “patang turun-temurun,” kang nandhani sawijining mangsa pangadilan sih-rahmat tumrap bangsa kang nyekel umaté Allah kang kapilih ana ing pangawulan. Kanggo Musa, iku Mesir; déné kanggo wong satus patang puluh papat èwu, kang ngidungaké kidungé Musa, iku sajarahé Amérikah Sarékat wiwit taun 1798 tekan angger-angger Minggu. Amérikah Sarékat, kang digambaraké minangka “kéwan bumi” ing Wahyu telulas, diwiwiti minangka cempé lan dipungkasi kanthi ngandika kaya naga. Yusuf, sawijining pralambang Sang Cempé, makili mangsa katentreman kang sawatara ana ing Mesir, nganti ana sawijining Firaun anyar lan pangawulan banjur diwiwiti. Mulané, bangsa kang kaadili ing turun-temurun kaping papat, kang tumrap Musa iku Mesir, yaiku Amérikah Sarékat. Wong-wong turahan kaadili nalika angger-angger Minggu, kaya kang dipralambangaké déning wewelak-wewelak kang pungkasané tumrap wong Ibrani nganggo getih ana ing cagak lawangé, lan sawisé iku tumrap bangsa Mesir ana ing Segara Abang. Yusuf lan Musa makili sawijining Firaun kang becik lan sawijining Firaun kang ala, kang tumrap Amérikah Sarékat iku wiwitané cempé, banjur naga.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Ramalan ukumé Abram ing turunan kaping papat nyakup kasunyatan yèn pungkasané mangsa kasempatan sih-rahmat lumaku kanthi bertahap, awit sajroning kasampurnané ramalan Abram déning Musa, ora mung mangsa kasempatan sih-rahmat tumrap Mesir kang katutup, nanging isih ana wektu kang kari kanggo wong Amori ngepaki cawane wektu kasempatan sih-rahmaté—sawisé Mesir ngepaki cawané. Segara Abang tumrap Mesir iku hukum Minggu tumrap Amérika Sarékat, lan banjur “saben nagara liyané ing saklumahing bumi” bakal “ngetutaké tuladha” Amérika Sarékat, kaya dene kaunéwakaké déning wong Amori sawisé katutupé mangsa kasempatan sih-rahmat pasca-Mesir.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Bangsa Amori iku salah siji saka sepuluh bangsa sing nandhani jagad saka bengawan Mesir nganti bengawan Babilon, ing prejanjiané Abram, lan mulané bangsa Amori makili bangsa-bangsa ing donya, sing nutup mangsa pencobaané dhewe-dhewe minangka bangsa-bangsa, sawisé angger-angger Minggu ing Amerika Sarékat. Bangsa Amori iku pralambang Alkitab tumrap pangadilan sing nutup marang jagad, lan iku kelakon ing turunan katelu lan kapapat. Segara Abang iku pralambang tumrap nutupé mangsa pencobaan kanggo Amerika Sarékat, lan bangsa Amori makili bangsa-bangsa sing saya maju nutup mangsa pencobaané nganti mangsa pencobaan manungsa katutup. Mulané, bangsa Amori iku sawijining pralambang tumrap jaman krisis angger-angger Minggu wiwit ing Segara Abang nganti marang pambébasan angin saka wetan, nalika dalan pambébasan kabukak kanggo umaté Gusti Allah.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Nanging wecane Abram ora mung ngrembag bab generasi kaping papat sajrone pangerten bilih Amérika Sarékat iku Mesir, lan donya iku wong Amori, nanging sing luwih wigati, iku nempatake generasi umat Allah sing nyabrang Segara Abang minangka sawijining “generasi kaping papat.” Nalika kita ngudhari, apa sing bisa kita udhari, saka pangerten bab “patang generasi” ing langkah kapisan Abram saka telung langkah, kita bakal nimbang langkah kapindho lan katelu saka prasetyané Abraham. Langkah kapindho iku pasal pitulas, lan langkah katelu mesthi waé—pasal rong puluh loro.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Ing Daniel bab rolas, ana telung mangsa kenabian kang kapacak, lan kabèh iku nglambangaké wektu kenabian kang wus rampung ing taun 1844. Telung mangsa iku kabukak segelé ing dina-dina wekasan, lan telung mangsa iku nggambaraké tambahing kawruh kang tumiba marang umaté Allah ing dina-dina wekasan. Sang Kristus minangka Wong kang ngagem mori alus, ngaturaké kang kapisan saka telung mangsa kenabian iku ing ayat pitu, lan kanthi mengkono Panjenengané nglajengaké sarujuking Panjenengané piyambak karo malaékat ing Wahyu sepuluh, kang jumeneng dudu ing sadhuwuring banyu, nanging ing sadhuwuring bumi lan sagara.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Lan malaékat kang dakdeleng ngadeg ing sadhuwuring segara lan ing sadhuwuring bumi iku ngangkat tangané marang swarga, sarta supaos demi Panjenengané kang gesang ing salawas-lawasé, kang nitahaké swarga lan sakèhé isiné, lan bumi lan sakèhé isiné, lan segara lan sakèhé kang ana ing njeroné, yèn ora bakal ana wekdal menèh. Wahyu 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Ing ayat pitu saka pasal rolas, wong kang ngagem mori iku uga sumpah demi Panjenengane kang gesang ing salawas-lawase.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Lan aku krungu wong kang ngagem mori alus, kang ana ing sadhuwure banyuning kali iku, nalika ngangkat tangané tengen lan tangané kiwa marang swarga, lan sumpah demi Panjenengané kang gesang ing salawas-lawasé, manawa iku bakal kalakon sajroning satunggal mangsa, rong mangsa, lan saparoning mangsa; lan manawa piyambakipun wus ngrampungake nyarèkaké kakuwatané umat suci, samubarang prakara iki kabèh bakal katuntasan. Daniel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Kita dipunparingi pawartos lumantar inspirasi bilih garis wangsit ingkang sami, ingkang kacathet wonten ing kitab Daniel, lajeng dipunpendhet malih wonten ing kitab Wahyu, lan pangertosan Millerite nedahaken bilih kalih katerangan punika minangka perangan-perangan ingkang sejajar ngenani Kristus. Kristus minangka Malaekat ingkang nyekel kitab alit, ingkang nandhani pungkasanipun panrapan wekdal wangsit ing taun 1844 wonten ing kitab Wahyu; lan Kristus minangka Wong ingkang ngagem lenan wonten ing kitab Daniel, ingkang nandhani bilih nalika angger-angger Minggu wonten ing Amérikah Sarékat dumugi, sedaya kaélokan saking wahyu pungkasanipun Daniel badhé rampung. Ing sajroning sajarah suci punika, ingkang ndhisiki lan ngancik pucakipun wonten ing angger-angger Minggu, umatipun Allah badhé kabuyar salebetipun satunggaling mangsa ingkang dipunlambangaken déning pralambang 1260. Mangsa kabuyaran ingkang ndhisiki angger-angger Minggu punika kapratelakaken wonten ing Wahyu pasal sewelas, ing pundi Musa lan Elia dipunpateni lan tetep pejah wonten ing margi salebetipun tigang dinten satengah, ingkang dados pralambang 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Ing ayat pitu, wong kang ngagem léna alus mratélakaké yèn nalika panyebaran kakuwatané umat suci wis ngrampungi telung setengah dina iku, “kaélokan-kaélokan” kang nempuh umaté Allah ing dina-dina pungkasan bakal rampung. Kita nutup artikel pungkasan kanthi komentaré Sister White ngenani Zakharia bab telu. Ukara kapisan nyatakaké, “Wahyuné Zakharia bab Yosua lan Sang Malaékat katrapaké kanthi kakuwatan kang mligi tumrap pengalaman umaté Allah ing adegan-adegan panutuping dina gedhé pangruwatan dosa.” Ing bab iku, lan ing komentar ilhamé Sister White tumrap bab kasebut, satus patang puluh papat éwu iku yaiku “wong-wong kang dianggep nggumunaké.” “Kaélokan-kaélokan” ing wahyu pungkasané Daniel kang dirampungaké déning undhang-undhang Minggu, yaiku “kaélokan-kaélokan” kang ana gandhèngané karo panyegelan umaté Allah.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Daniel bab rolas maringi pepadhang kang nyegel wong satus patang puluh papat ewu ing dina-dina wekasan. Pepadhang iku kaperlambangake déning telung periode kenabian, kang kabèh wus diidentifikasi lan diteguhaké minangka kayektèn sajroning sajarah Millerit. Telung periode iku katampilaké ing telung ayat lan dadi telung pilar kang nyangga struktur kayektèn. Struktur kayektèn iku disangga déning sawijining proses telung langkah. Proses telung langkah iku, sajroning petikan sangang ayat (4–12), kaperlambangake déning telung ayat kang nampilaké wektu kenabian. Telung periode kenabian iku, manawa dicedhaki saka pamahaman dhasar Millerit, ngasilaké telung periode simbolis kang ditetepaké selaras karo pamahaman Millerit, nanging ora nerapaké unsur wektu.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Telung kurun wektu iku dumunung ana ing njeroné péranganing Kitab Suci sing piyambak nemtokaké “prosèsing pamedharan sing kasegel—lan banjur dibukak segelé,” kalebu gambaran biblikal klasik bab sawijining prosès panggodhèn kaping telu. Sangang ayat sing diwiwiti nalika Daniel didhawuhi ngegel kitabé, yaiku ayat-ayat sing padha ing ngendi telung kurun wektu iku dipratélakaké, lan ing sangang ayat mau prosès panyucèkaké sing kalakon nalika kayektèn dibukak segelé diandharaké minangka “disucèkaké, diputihaké, lan dicobak.” Telung kurun wektu ing telung ayat iku minangka tambahing kawruh, ing wektu wekasan, ing jaman pungkasan, sing makili prosès panggodhèn lan panyegelan pungkasan tumrap umat prajanjiané Allah. Sajarah iku minangka papan ing ngendi “kaélokan-kaélokan” simbolis sing tumiba marang umaté Allah ing jaman pungkasan dipratélakaké. Sumangga maos alinéa iki sapisan manèh.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Telung mangsa, ing telung ayat sajroning pérangan sangang ayat iku, makili puncaké kitab Daniel, lan puncak kang diwakili ana ing kono iku puncaké garis ramalan internal; iku crita bab carané sawijining watu “katatah” metu saka sawijining gunung, tanpa tangan, kang dadi crita bab sisan. Garis internal iku diwakili ing pasal sepuluh lan rolas, lan puncaké garis ramalan eksternal ana ing ayat-ayat panutup pasal sewelas, lan sawetara ayat kapisan saka Daniel rolas.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Telung wektu iku uga minangka pucaking wahyu-wahyu saka paseksèn kali Ulai lan Hiddekel, lan telung ayat iku nyakup sawijining wektu profetik kang makili kasampurnaning pungkasan saka ramalan wektu prejanjian kang maringi Abram lan Paulus dadi para saksi. Gusti Yesus, minangka Wong kang ngagem mori alus, ana ing ayat pitu, lumampah ana ing sadhuwuring banyu. Ing ayat sewelas ana loro swara, kang uga dadi swaraning Kristus; Abram lan Paulus jumeneng kanggo menehi paseksèn. Ing ayat rolas, sajarah panyegelan umaté Allah diwakili, awit wong satus patang puluh papat ewu iku para prawan, lan para prawan ngalami pasemon bab sepuluh prawan, lan berkah ing ayat rolas iku tumrap wong-wong kang ngentèni. Wong-wong kang ngentèni ing pasemon iku, lan kang “kabegjan,” yaiku wong-wong kang nampa sandhangan kang marengake wong-wong mau lumebu ing pestha palakraman, nalika lawang wis katutup.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Ing ayat pitu, Gusti Yesus lumampah ing sadhuwuring banyu, kang njalari rasa wedi, nanging Pétrus netepaké kanggo pracaya lan wiwit lumampah sarta ngluhuraké Gusti Allah, nanging Pétrus asring dados pralambang tumrap kaloro golongan, lan kamulyan mau malih dados wedi maneh, nalika wekdal pangadilanipun sampun dumugi. Perangan kapisan kang dumunung ing ayat pitu makili pekabaraning malaékat kapisan. Gusti Yesus wonten ing sadhuwuring toya, minangka pralambang rasa wedi lan malaékat kapisan. Salajengipun Gusti Yesus nandhani satunggaling mangsa nalika Panjenenganipun badhé ngluhuraké umatipun sadèrèngipun pangadilan bab angger-angger Minggu. Katelu unsur saking telung malaékat kabèh wonten ing sajroning ayat pitu, awit ayat pitu punika ayat kapisan saking telung ayat kang makili telung malaékat.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Ayat sewelas nyedhiyakake sawijining “pangloroan” lumantar paseksèn omega-né marang swara alpha saka Abram lan Paulus. Swara-warané sing “dipangloroni” iku manunggal kanggo nglairaké wangsit wekdal prejanjian, lan ayat sewelas netepaké wangsit iku minangka omega, kanthi nandhani mangsa kenabian sing pungkasané kalawan rubuhipun Babil ing taun 1798, lan kanthi mangkono dados pralambang tumrap rubuhipun Babil nalika Mikhael jumeneng ing akhir jaman. Ing ayat sewelas kita manggihi pangloroan para nabi, lan sawijining mangsa sing nglambangaké loro rubuhipun Babil, saéngga makili piwulangé malaékat kapindho sing ngumumaké menawa, “Babil wis rubuh wis rubuh.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Ayat pitu punika minangka pekabaran malaékat kapisan, lan ayat sewelas punika pekabaran malaékat kapindho, lan ayat rolas, ingkang punika Daniel 12*12 utawi Daniel 144, nyariyosaken bab pambédan antawisipun tiyang wicaksana lan tiyang bodho, ingkang kalampahan wonten ing proses pangadilan ingkang dipunwatesi kanthi kawujudan watak ing mangsa krisis pangadilan. Ayat rolas punika pekabaran malaékat katelu ingkang nandhesaken kadospundi jagad kabagi dados kalih golongan, lan pasangan saking gambaran lahiriah malaékat katelu ngenani pambagian punika piyambak, punika pambagian batiniah saking malaékat katelu ingkang kaambaraken wonten ing ayat rolas. Ayat pitu, sewelas, lan rolas punika pekabaraning tiga malaékat, lan ayat-ayat punika minangka pepadhang ingkang kabikak meteraiipun wonten ing dinten-dinten pungkasan. Kabikaking meterai saking tiga ayat punika wonten ing dinten-dinten pungkasan selaras kaliyan Wahyu pasal sedasa.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kristus minangka malaékat kang gagah prakosa, uga minangka Singa saka taler Yehuda ing bab sepuluh, sesambat kaya “singa” lan gegerane ngasilaké pitung gludhug kang kaségel, kaya déné ing Daniel bab sepuluh. Iku pérangan-pérangan kang sajajar. Awit saka iku, telung mangsa ing bab rolas uga iku pitung gludhug ing Wahyu sepuluh.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Pitu gludhug” kuwi mung minangka ungkapan liya tumrap Kristus minangka Alfa lan Omega, amarga pralambang utama saka “pitu gludhug” iku yaiku manawa pratandha kasebut nggambarake “pangrincèning prastawa-prastawa” kang dumadi wiwit taun 1798 nganti 1844, kang diambali ing “prastawa-prastawa ing tembe” sing “bakal kawedhar manut tatanané” ing sajarahé wong satus patang puluh papat ewu. Mulané, “pitu gludhug” iku minangka pralambang Alfa lan Omega; Panjenengané kang uga wiwitan lan wekasan; kang kapisan lan kang pungkasan, dhasar lan Padaleman Suci; watu pojok lan watu pucak—pitu gludhug.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Pepadhangé telung mangsa simbolis ing Daniel rolas kudu selaras karo pepadhangé pitu gludhug, awit loro-loroné iku garis kenabian sing padha. Ing mangsa kapisan, Kristus ngangkat kaloro astané marang langit, kaya Panjenengané ngangkat siji asta ing Wahyu sepuluh. Ing Wahyu sepuluh, astané dados pralambang pungkasaning panganggoné wektu kenabian, minangka tandha perpindhahan saka mangsa-wektu kenabian dadi mung mangsa kenabian waé. Perpindhahan paugeran kenabian utama sing dipigunakaké déning para Millerit iku dipralambangi déning perpindhahan gedhé saka harfiah tumuju rohaniah ing jamané Kristus.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Rasul Paulus kawungokaké kanggo netepaké paugeran nabi sing utama kang gegandhèngan karo garis kenabian sawijining umat pilihan. Ing wiwitan banget Israèl kasukman, sawijining paugeran nabi sing utama ditetepaké, kang mratélakaké manèh hakekat prajanjian iku dhéwé. Wiwit nalika iku, supaya dadi anak Abraham, wong kudu dadi anak Abraham lumantar iman, dudu lumantar getih. Prinsip kenabian iku dipasrahaké utamané lumantar pena Paulus, kang ing prakara iki nggambaraké Kristus ing Wahyu pasal sepuluh, ngowahi lan mungkasi panrapan kenabian bab wektu ing taun 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Prajanjian kaliyan manungsa dipralambangaké déning pelangi, lan Prau Nuh nglambangaké sawijining mangsa wektu, sadurungé lan sawisé banjir, nalika durung ana umat pilihan kang katandhani kanthi cetha. Panggilan Abraham nglambangaké owah-owahan gedhé lan wigati ing sesambetan profetik antarané Allah lan manungsa. Prajanjian kang katindakaké kaliyan Abraham nglambangaké sawijining owah-owahan gedhé ing garis sajarah prajanjian, lan kanthi mangkono iku ngetipifikasi owah-owahan gedhé saka harfiah marang rohani ing jaman Paulus, lan saka panganggon wektu marang tanpa panganggon wektu ing taun 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Panggeseran kapisan ing prajanjian Allah karo manungsa yaiku Taman, lan owah-owahan sing cetha kang katetepake yaiku larangan tumrap wit panguripan, lan iku uga ngasilake owah-owahan sandhangan, saka pepadhang kasukman dadi kulit cempé kang nyata. Panggeseran ageng sabanjuré ing sajarah prajanjian yaiku banjir, kang diwakili déning Nuh, kaya Adam uga makili panggeseran ageng kapisan ing prajanjian. Sawisé iku ana panggeseran marang sawijining bangsa pilihan lumantar Abram, kang nuntun marang Musa, sing ngenalake prinsip-prinsip kenabian yèn sedina makili setaun. Prinsip iku tetep sah nganti taun 1844, nalika ana panggeseran ageng liyané ing prajanjian. Ing jaman-jaman ageng sajarah prajanjian, tansah ana panggeseran ageng ing sawijining prinsip saka Sabda kenabian Allah. Panggeseran iku sajroning sajarahé wong satus patang puluh papat ewu yaiku yèn Alfa Omega iku Kaleresan. Alfa lan Omega iku prinsip yèn pungkasan tansah digambarake nganggo wiwitan ana ing Sabda Allah. Kang kagandheng karo prinsip alfa lan omega iku, yaiku struktur telu-lapis saka tembung Ibrani “kaleresan.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Panggeseran kenabian kang wigati sajroning sajarahing para sisaning umat kaawakili kanthi langsung ana ing saben sajarah prajanjian kang wigati, lan mangkono uga ana ing garis-garis kayektèn liyané. “Kunci” kang dipasrahaké marang Eliakim ing Yesaya 22:22 iku kunci kang padha karo kang kaparingaké marang Pétrus ing Panium ana ing Matius nem welas. Kunci mau kaparingaké marang pasamuwan Filadelfia, lan William Miller iku wong kang kaparingi kunci kang ndadèkaké dhèwèké bisa nyambung karo asas sedina tumrap setaun kang wis kacathet déning Musa sajroning sajarah Musa, kang dados pralambang tumrap sajarahing para Millerit. Sesambungané Miller karo wangsité Musa kaawakili déning sesambungané Paulus karo wangsité Abram. Lan yagéné Miller ora kuduné nyambung karo Musa, déné kawilujengané Musa ana ing sajroning pethi wus nyambung karo kawilujengané Nuh ana ing sajroning pethi supaya ngiket loro-loroné prajanjian mau bebarengan. Panggeseran-panggeseran ing panrapan kenabian kang diwiwiti ing Éden nandhakaké yèn sawijining pambabar pepadhang kenabian kang wigati kaenali ana ing sajarahing umat prajanjian pungkasan—satus patang puluh papat éwu. Aku negesi yèn panggeseran kenabian kang wigati iku kaawakili déning pitu gludhug, kang kagandhèng kanthi langsung karo telung wektu ing Daniel bab rolas, lan iki mung bisa kaenali nalika nerapaké asas alfa lan omega ing lumampahing line upon line kang jejeg ing dhasaring susunan kayektèn telung-undhakan.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Ing ayat-ayat sing langsung ndhisiki pawarta manawa “wektu wis ora ana maneh,” Kristus ngenalake pitu gludhug, kang, kaya dene kayektèn-kayektèn ing Daniel rolas, dipatrapi segel. Konteks tumrap wong nganggo mori alus sing ngangkat tangan loro ing pasal rolas yaiku pambukane segel kitab Daniel, lan konteks tumrap Kristus Sang Singa ing Wahyu sepuluh yaiku panyegelan pitu gludhug. Sister White nyarujukake panyegelan pitu gludhug iku karo panyegelan kitab Daniel.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Sawisé pitung gludhug iki ngucapaké swarané, dhawuh kasebut tumeka marang Yohanes kaya marang Daniel gegayutan karo kitab cilik iku: ‘Segelana samubarang kang wis diucapaké déning pitung gludhug iku.’ Iki ana gegayutané karo pratélaning prakara-prakara ing tembé mburi kang bakal kawedhar miturut urutané.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Pitu gludhug iku katetepaké déning Wahyu sepuluh lan Rohing Ramalan sarta déning sajarah para Millerit wiwit taun 1840 nganti tekan 1844, kang diulangi manèh ing sajarahé wong satus patang puluh papat èwu. Ing pethikan kang padha iku kasebut, “Pepadhang mligi kang kaparingaké marang Yokanan lan kaandharaké ing pitu gludhug iku minangka sawijining gegambaran bab prastawa-prastawa kang bakal kalakon ing sangisoré piwelinging malaékat kapisan lan kapindho. Iku ora luwih becik manawa umat padha mangertèni prakara-prakara iki, awit pracayané mesthi kudu diuji. Miturut tatananing Allah, kayektèn-kayektèn kang paling nggumunaké lan luwih maju bakal diwartakaké.” Para Millerit ora mangertèni yèn dhèwèké bakal ngadhepi rong kuciwa, awit kurangé pangertèn iku pancèn dirancang kanggo nguji wong-wong mau. Para Millerit ora nyana ana “kayektèn-kayektèn kang luwih maju”, tegesé, dhèwèké ora ngarep-arep ana “owah-owahan nabi-nabèn kang gedhé” ing sajarah prajanjian.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Sanadyan “ora dadi sing paling becik tumrap” umat Millerit “supaya padha mangerteni prakara-prakara iki,” satus patang puluh papat ewu diuji nganggo sajarah sing padha, nanging dudu amarga kanthi tanpa salah paham marang sajarah iku, nanging amarga ora mangerteni sawijining sajarah sing pancen diprayogakake supaya kowe ngerti. Iku ujian sing padha, mung dibalèkaké. Yokanan ing Wahyu pasal sepuluh, kawitan lan utamané nglambangaké satus patang puluh papat ewu, lan mung ing pangertèn kapindho nglambangaké gerakan Millerit saka malaekat kapisan lan kapindho. Iki katon cetha nalika kowe ndeleng bilih Yokanan wis diwènèhi pawartos sadurungé bab mangané kitab cilik iku, manawa iku bakal legi banjur pait. Ora dadi sing paling becik tumrap wong-wong Millerit supaya padha mangerteni apa tegesé iku, nanging Yokanan nglambangaké sawijining umat sing wis mangerteni sadurungé apa sing kelakon nalika wong-wong Millerit mangan kitab cilik iku.

> 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. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Lan aku marani malaékat iku, sarta matur marang dhèwèké, “Wènèhana aku kitab cilik iku.” Banjur dhèwèké ngandika marang aku, “Jupuken lan panganen iku; iku bakal ndadèkaké wetengmu pait, nanging ana ing tutukmu bakal legi kaya madu.” Aku banjur njupuk kitab cilik iku saka tangané malaékat mau lan dakpangan; lan ana ing tutukku legi kaya madu: nanging sasampuné dakpangan, wetengku dadi pait. Wahyu 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yokanan wus diparingi pawartos sadurunge ngenani pengalaman pait-lan-manis wiwit taun 1840 nganti 1844, yaiku sajarah kang kaandharake ana ing pasal sepuluh. Pengalaman iku, kang kagambar kanthi cetha banget ana ing ayat sanga lan sapuluh, uga kanthi tetela kacethakaké ana ing ayat loro nganti papat.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Lan ing tangane ana kitab cilik kang kabukak; lan piyambakipun nancepaké sikil tengenipun ing segara, lan sikil kiwaipun ing bumi, banjur sesambat kanthi swara sora, kados singa nggero; lan sawisé piyambakipun sesambat, pitu gludhug ngucapaké swarané. Lan nalika pitu gludhug mau wus ngucapaké swarané, aku meh arep nulis; nanging aku krungu swara saka swarga ngandika marang aku, “Segelana apa kang wus diucapaké déning pitu gludhug iku, lan aja koktulis.” Wahyu 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“Pitu gludhug” nglambangaké “sawijining panggambaran runtuting prastawa-prastawa” kang bakal kalakon ing sangisoré malaékat kapisan lan kapindho, lan uga “prastawa-prastawa ing tembé kang bakal dicethakaké manut urutané.” “Pitu gludhug” nggambaraké kayektèn menawa sajarahé wong-wong Millerite kaulang manèh ing sajarahé wong satus patang puluh papat ewu, lan kayektèn-kayektèn kang kabukak segelé nalika wekasaning jaman wiwit taun 1798 lan salajengipun, nggambaraké pambukakan segel kayektèn ing dina-dina pungkasan umat Allah. Gusti Yesus ing Wahyu sepuluh selaras karo Gusti Yesus ing Daniel rolas. Ing loro-loroné pérangan mau, panyegelan lan pambukakan segel kayektèn panggodhèn ing dina-dina pungkasan kaandharaké.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Sawenèh wong bisa waé mbantah yèn Gusti Yésus ingkang ngandika ana ing ayat pitu, nanging Gabrièl ingkang ngandika marang Dhanièl ana ing ayat sewelas lan rolas; nanging uga bisa dingertèni yèn Gusti Yésus ingkang ngandika ana ing katelun perangan mau. Ing salah siji sisihing prakara punika, punika swaraning Kristus ingkang ngandika lumantar Dhanièl, lan telung mangsa kenabian ing bab rolas punika minangka pangandikané Kristus, lan Panjenengané ngetokaké telung mangsa punika ana ing tatananing kayektèn. Katelu mangsa punika kabèh kasegel, saéngga ndadèkaké sawijining pralambang rangkep telu kang siji.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Ayat kapitu ngrembag rampunge kaelokan-kaelokan iku, kanthi ngenali pakaryan pungkasaning Kristus ing Papan Maha Suci nalika Panjenengané mbusak dosa-dosané lan masegel wong satus patang puluh papat ewu. Ayat kapisan ngenali “kaelokan-kaelokan” iku, lan ayat pungkasan saka telung ayat mau uga ngenali “kaelokan-kaelokan” iku minangka wong-wong kang rahayu merga ngenteni lan ngalami sawijining kuciwa kang kapisan. Wektu ing tengah ngenali pambrontakaning manungsa sajroning krisis undhang-undhang Minggu, nalika uga ngenali mangsa kang nuntun menyang undhang-undhang Minggu minangka mangsa panyawisan tumrap wong satus patang puluh papat ewu. Kabèh ayat mau kanthi langsung ngenali “apa kang bakal tumiba” marang umaté Daniel “ing dina-dina wekasan.” Kateluné padha nyariosaken tema panyucekané wong satus patang puluh papat ewu. Mangsa kang kapisan selaras karo mangsa kang katelu, lan mangsa ing tengah nggambarake pambrontakaning saindenging jagad nalika padha maju menyang Armagedon.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Manawa telung mangsa iku uga minangka pitung gludhug, mula telung ayat mau kudu netepake “prakara-prakara kang bakal kalakon, kang bakal [diandharake] manut runtutane,” lan “prakara-prakara kang bakal kalakon” iku bakal selaras karo “gambaran prakara-prakara kang kalakon ana ing sangisoré malaékat kapisan lan kapindho” wiwit taun 1840 nganti 1844. Ana sawetara kayekten kang wis ditampa déning gerakan iki sing cetha béda karo pangerten para pionir, nanging kabèh kayekten mau sarujuk karo pangerten para pionir. Wis ana owah-owahan nubuat sing gedhé saka golongan Millerit nganti sapréné. Prinsip sedina kanggo setaun iku tuladha klasiké, nanging isih ana liyané. Tuladha sawijining owah-owahan nubuat sing gedhé katuduh ana gegayutané karo pitung gludhug.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Sawisé Yohanes dipangandikani ing ayat pungkasan bab sepuluh yèn dhèwèké kudu medhar wangsit maneh, mangkono negesaké yèn sajarah ing bab sepuluh nggambarake loro-loroné, yaiku gerakan kaum Millerit lan golongan satus patang puluh papat éwu, dhèwèké banjur diparingi teken kanggo ngukur Padaleman Suci, nanging dipangandikani supaya ora ngukur platarané.

> 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 sapotong glagah kang kaya teken; lan malaékat iku ngadeg, ngandika, Tangia, lan ukura Padalemané Allah, lan mesbané, sarta wong-wong kang padha nyembah ana ing kono. Nanging plataran kang ana ing njabané Padalemané iku tinggalna, lan aja kokukur; awit iku wis kaparingaké marang bangsa-bangsa liya: lan kutha suci bakal diidak-idak déning wong-wong mau patang puluh loro sasi. Wahyu 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Nalika ngukur padaleman suci sawisé 1844, Yohanes didhawuhi supaya nyingkiraké bangsa-bangsa liya kang digambaraké minangka plataran njaba. Gambaran iki ing taun 1844 nandhakaké yèn Allah nembe milih sawijining pangantèn prajanjian anyar, lan nalika kuwi banjur katetepaké sawijining pambédan antarané pangantèné lan plataran njaba. Sister White kanthi cetha nerangaké yèn plataran njaba iku makili bangsa-bangsa liya, lan padaleman suci iku umat pilihané Allah; cukup maos bab, The Outer Court, ing The Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yokanan lagi nggambarake kaum Millerit, sing ing taun 1844 nembé dadi umat pilihaning Allah. Sawijining bedanipun dipasang antarané kaum Millerit, sing nembé ngalami pawarta kang pait-manis, lan péranganing jagad Kristen liya sing mung ngakoni, kang dipralambangaké minangka bangsa-bangsa kapir.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Dhasar iku dipasang wiwit taun 1840 nganti kuciwa pisanan, lan padaleman suci iku rampung sajrone pangumuman Panguwuh Tengah Wengi. Banjur rawuh kuciwa gedhe, lan Yohanes didhawuhi tangi lan ngukur, nanging bangsa-bangsa liya ditinggal. Yohanes nggambarake pambukaning pangadilan, lan marga saka iku ilham nerapake pangukure Yohanes ing ayat-ayat kasebut minangka pralambang pangadilan panyelidikan. Apa sing nembe kita aturake bab Yohanes minangka pralambang pangukuran iku selaras karo pangerten Adventis sing lumrah, nanging ing gerakan iki, ana owah-owahan pangerten sing gedhe ngenani pralambang kasebut.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Selaras karo pangerten kaum Millerit, kita banjur weruh manawa ing sajroning sajarah kaum Millerit, kaya sing digambarake déning Yohanes ing pasal sepuluh, uga ana sawijining pratélan nabi ngenani sawijining gerakan sing sajajar, kang bakal dadi satus patang puluh papat éwu. Kita mangertèni manawa manawa ukuran-ukuran saka sajarah Millerit dijupuk, lan wektu bangsa-bangsa liya ditinggalaké, kita bisa ndeleng Padaleman Suci sing lagi diukur déning Yohanes.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Kita nemoni bilih salah satunggaling ramalan wekdal 2520 taun pungkasanipun dumugi ing 1798 lan satunggalipun malih ing 1844, saéngga nglairaken satunggaling mangsa patang dasa enem taun ingkang sajroning punika Sang Kristus yasa padaleman Millerite. Yokanan nandhesaken bilih plataran punika para bangsa sanès, lan wonten satunggaling “wekdalipun para bangsa sanès” ingkang sipatipun kenabian.

> 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 tiba déning landheping pedhang, lan bakal digawa dadi tawanan menyang sakehing bangsa; lan Yérusalèm bakal diidak-idak déning para bangsa liya, nganti mangsané para bangsa liya kapenuhan. Lukas 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Tetepangan” para bangsa liya iku awujud jamak, lan makili loro mangsa nalika Israel lahiriah lan Israel rohaniah padha diinjak-injak. Sing pungkasan saka loro wektu panginjak-injakan mau—yaiku paganisme kang banjur diterusaké déning kepausan—rampung ing taun 1798. Sanadyan ana apa waé kang bisa diklaim, “tetepangan para bangsa liya” iku rampung ing taun 1798, bebarengan karo tekane malaékat kang kapisan. Yohanes kuduné miwiti ngukur ing taun 1798, lan ora sadurungé iku. Panjenengané dipasangaké ing sajarah taun 1844, mula nglirwakaké mangsa sing rampung ing taun 1798 iku tegesé nglirwakaké pelataran, lan kanthi mangkono kowé mbabaraké patang puluh enem taun nalika Padaleman Suci Millerit diadegaké déning Utusaning Prejanjian. Akeh bebener kang gegandhengan dijupuk saka penerapan iki, nanging aku mung migunakaké iki minangka tuladha pepadhang kang béda karo pamahaman para perintis, nanging iku pepadhang sing ora mbantah bebener-bebener asliné, nanging wis ora nerapaké wektu manèh.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Kasunyatan mligi punika sampun dipunmangertosi sadèrèngipun 9/11, nanging satemenipun dipuntetepaken kanthi jero sasampunipun 9/11. Kasunyatan bab Yohanes ngukur Padaleman Suci boten saged dipunpishahaken saking pitung gludhug, awit punika perangan wacana ingkang sami. Wonten satunggaling kasunyatan ngenani penerapan pitung gludhug ingkang dipunsegel ngantos dumugi mangsa nalika “kaajaiban-kaajaiban” ing Daniel pasal rolas kalampahan. Penerapan “pitung gludhug” ingkang kabikak segelé sasampunipun Juli 2023 cocog kanthi sampurna, utawi langkung trep menawi kula ngendika bilih punika nglengkapi telung ayat Daniel rolas kanthi cara ingkang jero sanget.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Suster White migunakaké tembung complement, dudu tembung compliment, kanggo njlèntrèhaké sesambetan antarané kitab Daniel lan Wahyu. Complement, kang tegesé “nggawa marang kasampurnan,” iku sing ditindakaké déning loro kitab kenabian mau tumrap siji lan sijiné. Pitu gludhug, nalika dibukak segelé ing Daniel pasal rolas sawisé Juli 2023, nggawa pesen ing sajroningé menyang kasampurnan. Sing mbukak pitu gludhug iku yaiku prinsip alfa lan omega sesarengan karo struktur kayektèn.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“wektu-wektu” para bangsa liya kaestokake ing taun 1798, lan punika nglambangake kalih mangsa, saben-saben 1260 taun, nalika paganisme lan lajeng kapapalan ngidak-idak pasucèn lan bala. Nalika ngukur padaleman suci, kita kaparingi parentah supaya ninggal pelataran njaba, lan pelataran punika ngantos dumugi taun 1798, nanging sasampunipun 1844, wekdal sampun boten wonten malih. Ing jaman sapunika, 1260 taun punika namung nglambangake satunggaling mangsa wekdal ingkang mratelakake pambédan antawisipun padaleman suci lan pelataran. Awit saking punika, wiwit tanggal 18 Juli 2020 ngantos Juli 2023, pangidak-idakan punika sampun kalampahan. Kangge ngukur padaleman suci ing jaman sapunika, sesarengan kaliyan pitu gludhug ingkang nglambangake satunggaling delineasi prastawa-prastawa ingkang kalampahan wonten ing sangandhaping pawartosé malaékat kapisan lan kapindho, punika pakaryan ingkang dipasrahake dhateng Yokanan. “Pakaryan kita ingkang ageng” punika “nggabungake” pawartos telung malaékat, makaten ngenali satunggaling pakaryan nabi ingkang dereng nate kalampahan ing sajarah prejanjian sadèrèngipun, lan ing sapunika ugi arang sanget kalampahan. Nalika kita ninggal pelataran njaba ingkang nglambangake wektu-wektuné para bangsa liya, kita saèstu sami ninggal 1260 taun panganiaya kapapalan ingkang pungkasanipun rampung ing wekdal wekasan ing taun 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Padaleman suci kang diadegaké sajroning patang puluh nem taun ing sajarah Millerit nunjukaké sawijining padaleman suci kang diadegaké wiwit Juli 2023 nganti sadurungé undhang-undhang Minggu. Sajarah iku yaiku mangsa pitu gludhug, “prakara-prakara kang bakal kelakon,” kang “bakal”, dudu bisa uga, “dicethakaké manut urutané.”

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Nalika kita nggabungaké sajarahing malaékat kapisan karo sajarahing malaékat kapindho, kita nemokaké yèn sajarah iku diwiwiti kanthi sawijining kuciwa alfa lan dipungkasi kanthi sawijining kuciwa omega. Nalika kita nyelarakaké pratandha-pratandha dalan kenabian ing sajarahing malaékat kapisan wiwit taun 1840 nganti 19 April 1844, karo pratandha-pratandha dalan saka malaékat kapindho kang rawuh ing wektu iku lan terus nganti rawuhipun malaékat katelu ing 22 Oktober 1844—kita nduwèni rong periode kang loro-loroné diwiwiti lan dipungkasi kanthi rawuhipun sawijining malaékat. Sajarah saka kang kapisan nganti kang kapindho nggambaraké sajarah saka kang kapindho nganti kang katelu.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Sawijining paseksi kenabian manawa iki minangka panerapan sing sah kapanggih ing alfa lan omega saka panerapan kasebut. Rong garis sejajar sing ditrapaké bebarengan, lan wiwitan sarta pungkasan saka kaloro garis iku, nandhakaké rawuhipun sawijining malaekat. Banjur nalika garis-garis mau digabungaké, garis ing ndhuwur garis, dadi siji garis, wiwitané nandhakaké kuciwa kang kapisan lan pungkasané nandhakaké Kuciwa Agung. Bukti salajengipun kapanggih ing prinsip-prinsip alfa lan omega, kang nandhakaké manawa pungkasan iku luwih agung tinimbang wiwitan. Sawijining kuciwa alfa kang pungkasané tumeka ing Kuciwa Agung omega, nandhakaké unsur kang langkung alit lan kang langkung agung saka alfa lan omega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Nalika kita miwiti ing 19 April 1844, (tekané malaékat kapindho sing nuntun marang tekané malaékat katelu ing 22 Oktober 1844); lan banjur kita uga miwiti garis kapindho ing 11 Agustus 1840, sing pungkasané ing 19 April 1844, kita nemokaké yèn kuciwa ing 19 April 1844 iku loro-loroné alpha lan omega saka garis kenabian sing kawujud kanthi nggabungaké garis kenabian saka malaékat kapisan lan kapindho.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Ing pungkasaning mangsa iku, malaékat katelu rawuh bebarengan karo malaékat kapindho, mangkono nggambarake 9/11, lan loro swarané malaékat kang kuwasa ing Wahyu pasal wolulas. Loro swara iku padha-padha dadi pesen malaékat kapindho lan katelu, lan loro malaékat mau padha sesentuhan siji lan sijiné ing 22 Oktober 1844, banjur padha ketemu maneh nalika loro sajarah iku digandhèngaké bebarengan baris demi baris. Nalika digandhèngaké kanthi cara mangkono, iku makili sajarah wiwit saka kuciwa kang kapisan tumeka kuciwa gedhé, lan tandha dalan ing tengahing sajarah mau ing jaman kaum Millerit yaiku pasamuwan kemah Exeter, ing ngendi kapratélakaké loro golongan wong sing nyembah, kang makili pambrontakan para prawan bodho ing pasemon iku, lan netepaké tandha dalan ing tengah minangka pambrontakan.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Pitu gludhug iku nglambangaké sajarah pesené malaékat kapisan lan kapindho kang kagandhèng dadi siji, baris demi baris, kang banjur nandhani sawijining sajarah wiwit saka kuciwane kang kapisan nganti tekan kuciwo gedhé ing sajroning sajarahé wong satus patang puluh papat ewu. Pangerten bab apa kang dilambangaké sacara nabi déning sajarah iku cocog kanthi pas karo pesen kang dilambangaké ana ing Daniel rolas minangka prakara kang kaségel nganti tumeka ing wekasaning jaman.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Panyinaon iki bakal kita terusaké ing artikel sabanjuré, nanging aku bakal nilar pérangan saka wahyu pungkasané Daniel sing mung ngrembug gambaran Daniel bab umaté Allah ing dina-dina wekasan. Wigatèkna, sajroning konteks kaidah panyebutan kapisan, manawa ing ayat siji Daniel klebu ing golongan wong-wong sing mangertèni wahyu iku. Bab kapisan sing kasebut ing wahyu iku yaiku sawijining gambaran ngenani Daniel minangka wong wicaksana sing mangertèni, lan sangang ayat pungkasan kabèh ngrembug bab wong-wong wicaksana sing mangertèni ing dina kaping rong puluh loro.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Ing taun katelu pamaréntahané Kores, raja ing Persia, ana sawijining prakara kapangandikakaké marang Dhanièl, kang jenengé sinebut Béltesyazar; lan prakara iku temen ana, nanging wektu kang katetepaké iku isih dawa; lan dhèwèké mangertèni prakara iku, sarta nduwèni pangertosan bab wahyu mau.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Ing dina-dina iku aku, Daniel, lagi nandhang kasusahan sajrone telung minggu kebak. Aku ora mangan roti kang enak, daging lan anggur ora mlebu ing tutukku, lan aku babar pisan ora njebadi awakku, nganti telung minggu kebak kalakon. Lan ing dina kaping patlikur ing sasi kapisan, nalika aku ana ing pinggir kali gedhé, yaiku Hiddekel; banjur aku ngangkat mripatku lan nyawang, lah,

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

> ana sawiji wong kang ngagem mori linen, kang panggulune kasabuki emas murni saka Uphaz; badane uga kaya beril, lan pasuryane kados padhanging kilat, lan mripate kados damar geni, lan lengen-lengene sarta sikile warnane kaya tembaga kang wis dipoles, lan swaraning pangandikane kaya swaraning wong akèh.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Lan aku, Dhanièl, piyambakan kang nyumurupi wahyu iku; amarga wong-wong kang ana bebarengan karo aku padha ora nyumurupi wahyu iku; nanging gumeter kang banget tumiba marang dheweke, nganti padha mlayu ndhelikaké awaké. Mulané aku katilar piyambakan, lan nyumurupi wahyu gedhé iki, lan ora ana kekuwatan kang kari ana ing aku; amarga kaéndahanku ing njero aku malih dadi rusak, lan aku ora nyimpen kakuwatan babar pisan.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Nanging aku krungu swaraning pangandikané; lan nalika aku krungu swaraning pangandikané, aku banjur tumiba ing sare kang jero kanthi pasuryanku nyembah ing lemah, pasuryanku tumuju marang bumi. Lah, ana tangan ndemèk aku, kang ngadegaké aku ing dhengkulku lan ing tapak tangané tanganku. Banjur dhèwèké ngandika marang aku,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> He Dhanièl, wong kang banget kasnènan, mangertia tembung-tembung kang dakucapaké marang kowé, lan ngadega jejeg: amarga saiki aku dikongkon marang kowé.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Lan nalika dhèwèké wis ngandika tembung iki marang aku, aku ngadeg kanthi gumeter. Banjur dhèwèké ngandika marang aku,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Aja wedi, Daniel: awit wiwit dina kapisan nalika sira netepaké manahira kanggo mangertos lan ngasoraké dhiri ana ing ngarsané Allahira, tembungira wus kapireng, lan aku teka marga saka tembungira. Nanging pangéraning karajan Persia nahan aku sajroning selikur dina; nanging lah, Mikhaèl, salah siji saka para pangéran utama, teka nulungi aku; lan aku tetep ana ing kana bebarengan karo para ratu Persia.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Saiki aku teka kanggo ndadèkaké kowé mangertèni apa sing bakal nimpa bangsamu ing dina-dina wekasan; sebab wahyu iki isih kanggo pirang-pirang dina.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Lan nalika piyambakipun ngandika tembung-tembung mekaten marang aku, aku nundhukake pasuryanku tumuju ing lemah, lan aku dadi bisu. Lan, lah, ana siji kang kados patuladhanipun para putraning manungsa ndemek lambe-lambeku; banjur aku mbikak cangkemku lan matur, sarta ngandika marang piyambakipun ingkang jumeneng wonten ing ngajengku,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Dhuh gustining kawula, marga saka wahyu punika, kasusahan kawula sampun tumiba dhateng kawula, lan kawula sampun boten gadhah kakiyatan malih. Awit kadospundi abdi saking gustining kawula punika saged matur kaliyan gustining kawula punika?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> amarga tumrap aku, sanalika iku uga ora ana kekuwatan maneh ana ing aku, sarta ambegan uga wis ora kari ana ing aku. Banjur rawuh maneh siji kang ndemek aku, kang rupa katoné kaya manungsa, lan Panjenengané nguwataké aku, sarta ngandika,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> He manungsa kang kinasih banget, aja wedi: tentrem-rahayu mugi tumrap kowe, kuwatna, ya, kuwatna. Lan nalika piyambakipun sampun ngandika marang aku, aku dados kakuwataken, sarta matur, Dhuh gusti kula, mugi ngandika; awit panjenengan sampun ngiyataken kula. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Nanging kowe, he Daniel, tutupen pangandika iku, lan segelen kitab iku, nganti tekan ing mangsa wekasan: akeh wong bakal mrana-mrene, lan kawruh bakal saya tambah.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Banjur aku, Daniel, ndeleng, lah ana loro liyane ngadeg, siji ana ing sisih kéné pinggiring kali, lan sijiné ana ing sisih kana pinggiring kali. Lan ana siji ngandika marang wong kang kasandhangan mori lenan, kang ana ing sadhuwuring banyuning kali iku, “Suwene pira manèh tekan pungkasaning kaajaiban-kaajaiban iki?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Lan aku krungu wong kang kasandhang mori lenan, kang ana ing sadhuwure banyuning kali iku, nalika ngangkat astane tengen lan astane kiwa marang langit, lan supaos dening Panjenengane kang gesang ing salawas-lawase manawa iku bakal kelakon sajroning sawatara mangsa, mangsa-mangsa, lan satengah; lan manawa panunggalane wis ngrampungake nyuyaraké kakuwatane umat suci, sakehing prakara iki bakal rampung.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Lan aku krungu, nanging aku ora mangerti; banjur aku matur, Dhuh Pangéranku, punapa badhé dados pungkasaning prekawis-prekawis punika?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Panjenengané banjur ngandika, “Lungaa, Daniel, awit pangandika iku katutup lan katetepaké nganggo segel nganti tekan wekasaning jaman. Akeh wong bakal disucekaké, lan diputihaké, lan diuji; nanging wong-wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong-wong duraka sing bakal mangertèni; nanging wong-wong wicaksana bakal mangertèni.”

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Lan wiwit wektu kurban saben dina iku dicabut, lan piala nistha kang ndadèkaké karusakan iku ditegakké, bakal ana sèwu rong atus sangang puluh dina.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Rahayu wong kang ngenteni, lan tumeka ing sewu telung atus telung puluh lima dina.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Nanging lungaa ing dalanmu nganti tekan wekasané; awit kowé bakal ngaso, lan bakal ngadeg ana ing pandumanmu ing pungkasaning dina-dina. Daniel 10:1–18; 12:4–13.

Back to Articles