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

Kitab Yoèl lan Pasamuwan Advent Dina Kaping Pitu Laodikia - Nomer Pitulas

Number Seventeen

Angka Pitulas

Author

Jeff Pippenger

Published

December 23, 2025

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We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Kita ngakhiri artikel pungkasan kanthi sawijining panimbangan sing durung rampung ngenani wangsit-wangsité Abram lan Paulus, manawa larik demi larik ngasilaké sawijining wektu 430 taun, kang kagawé saka 30 taun banjur diterusaké déning 400 taun. Aku ngira ana sawatara wong ing jagad teologi sing mbokmenawa ndeleng 30 taun iku minangka sawijining wektu sing ndhèrèk sawisé 400 taun, nanging nalika dipandharaké sacara umum, telung puluh taun iku dipasangaké ing wiwitaning wektu kasebut. Apa 400 banjur 30, utawa 30 banjur 400? Iku telung puluh banjur patang atus, awit ana akèh seksi, kanggo netepaké sawijining wektu telung puluh taun, kang kaiket karo lan diterusaké déning wektu kenabian kapindho.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yusuf yuswané telung puluh taun nalika wiwit ngladosi Firaun ing Purwaning Dumadi 41:46. Sawisé iku diwiwiti pitung taun kaluberan, kang banjur diterusaké pitung taun paceklik. Yusuf, minangka pralambang Kristus nalika yuswané telung puluh taun, diterusaké déning rong mangsa sing saben-saben cacahé 2520 dina. Nalika Kristus yuswané telung puluh taun, banjur katut rong mangsa 1260, kang yèn digandheng dadi 2520; lan iki sabanjuré magepokan karo pitung kaping tumrap rong karajan.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dawud yuswa telung puluh taun nalika piyambakipun dados raja, lan piyambakipun marentah patang puluh taun kados kacathet wonten ing 2 Samuel 5:4. Dawud nggambaraken Kristus, lan nalika Kristus yuswa telung puluh taun, Panjenenganipun kabaptis lajeng katuntun mlebet ing ara-ara samun patang puluh dinten, lan lajeng sasampunipun wungunipun, ingkang diprelambangaken dening baptisanipun, Panjenenganipun tetep wonten lan mucal dhateng para sakabat kanthi pribadi ngantos patang puluh dinten. Wonten ing kayu salib, karusakan Yerusalem dipunundhuraken kanthi sih-rahmat patang puluh taun, sajajar kaliyan patang puluh taun pejahing wonten ing ara-ara samun ing wiwitan sajarah prajanjianipun.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Yèzkiel yuswanipun tigang dasa taun nalika piyambakipun katimbalan dados nabi wonten ing Yèzkiel 1:1. Sapunika kula boten badhé ngginakaken wekdal kanggé ngrembag mangsa ingkang ndherek sawisé taun kaping tigang dasanipun Yèzkiel, nanging kula badhé nyelakaken ringkesan AI ingkang cekak ngenani kasunyatan-kasunyatan ingkang sampun mantep bab suwènipun paladosanipun. “Ramalan-ramalan Yèzkiel kalebet ing antawisipun ingkang paling cetha pèngetan tanggalipun wonten ing Prajanjian Lawas, kanthi 13 tanggal tartamtu ingkang kaatur ing saindhenging kitab punika. Sedaya punika kaétang wiwit taun pangasinganipun Yoyakhin (597 BCE minangka taun kapisan), saéngga maringi rerangka kronologis ingkang cetha ingkang nglangkahi kirang langkung 22 taun.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Nalika Panjenengané Yésus yuswané telung puluh taun, Panjenengané kabaptis, banjur netepaké prajanjian karo wong akèh, sajroning satunggal minggu.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Antikristus dipréntah déning pola Kristus sacara profetik, lan kaya déné Kristus nyawisaké dhiri sajrone telung puluh taun sadurungé nindakaké pakaryanipun minangka Imam Agung Swarga, mangsa profetik telung puluh taun panyawisan kang katandhani tumrap antikristus iku wiwit saka dicopoté “kurban padinan” ing taun 508 tekan taun 538. Nalika kapausan diparingi kakuwatan minangka imam agung palsu, kaya déné Kristus diurapi kanthi kakuwatan nalika pambaptisanipun, awit 1260 taun pepeteng kapausan iku bakal dados padanan kaliyan 1260 dina pepadhang murni Kristus wiwit pambaptisanipun ngantos salib, kang cocog kaliyan tatu matèninipun kapausan ing taun 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Ora ana siji waé saka pepak wektu kaping pindho sadurungé iki, sing diwiwiti kanthi sawijining mangsa telung puluh taun, kang ndhisiki langkah kapisan Abram ing tata-laku prajanjiané sing dumadi saka telung langkah. Mulané, prajanjian Abram iku kang kapisan kasebut, senajan iku mung bisa mangkono sawisé dikukuhaké déning paseksèné Paulus kang kapindho. Nalika Paulus nulis tembung-tembungé, ramalan 400 taun dadi ramalan 430 taun, kang 30 taun kapisané dipisahaké saka pepak wektu kang pungkasan.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Aku negesi, adhedhasar watak Kristus, kaya dene Panjenengané dipratélakaké minangka Alfa lan Omega, manawa ing prosès prajanjiané golongan satus patang puluh papat ewu, kang dadi omega tumrap ramalan kaping pindho Abram lan Paulus bab telung puluh taun—kang banjur diterusaké déning patang atus taun—mesthi nduwèni padanané ing omega sajarahing prajanjian, yaiku sajarahing panyegelan satus patang puluh papat ewu. Sawijining mangsa telung puluh taun, kang banjur diterusaké déning mangsa liyané kang béda, kudu kasampurnakaké kanthi cara kang ora nerapaké wektu, nanging ngrampungaké ramalan dhasar Abram kang 430 taun. Prayogané manawa panjenengan maos malih ukara sadurungé iku, banjur wangsul menyang titik iki lan nerusaké.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Gusti Yesus, Yusuf, Dawud, lan Yehezkiel kabèh ngalami telung puluh taun panyiyapan tumrap sawijining pakaryan sing bakal dados pralambang umat Allah ing dina-dina wekasan. Yehezkiel, nabi; Yusuf, minangka pralambang Kristus Sang Imam; lan Dawud, raja. Ana papat pralambang, nanging salah siji saka pralambang sing makili Imam Agung kaswargan nduwèni wakil manungsa lan wakil Ilahi. Papat seksi mau kabèh sarujuk karo telung puluh taunipun Abram, kang lajeng kauntun déning sawijining mangsa kenabian.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antikristus ana sajroning pepakening ancas telung puluh taun, banjur kaparingan kakuwatan sajroning 1260 taun nganti dheweke nampa pati kapisané ing taun 1798. Dheweke iku pralambang pati kapindho, awit dheweke bakal mati maneh nalika wektu sih-rahmat ditutup. Pati kapindho iku pati langgeng. Kita ngabdi marang Juru Slamet sing wis wungu, awit Kristus ora seda kanggo kalanggengan, Panjenengané ora ngalami pati kapindho. Nalika tatu pati kapausan waras, Wahyu telulas netepaké manawa dheweke bakal mrentah maneh sajroning 42 sasi, kang makili sawijining mangsa profetik, tanpa unsur wektu.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Nalika dheweke diwungokaké urip menèh ing wektu hukum dina Minggu, wadya bala sing nentang pakaryané iku yaiku wong-wong sing padha diwungokaké urip menèh ing pungkasané telung dina setengah ing Wahyu sewelas. Loro kakuwatan sing diwungokaké urip menèh, loro-loroné minangka panji, siji panjiné Sabat dina kapitu lan siji panjiné srengéngé, dadi titik acuan tumrap jagad kabèh, nalika umat manungsa nindakaké pilihan pungkasané tumrap urip utawa pati.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Ing wektu hukum Minggu, antikristus, sing uga kéwan iku, bakal makili persatuan telu ganda saka naga, awaké dhéwé (kéwan iku), lan nabi palsu. Katelu kakuwasan mau bakal manunggal nglawan pasamuwané Allah, yaiku sing bakal kaangkat ngungkuli sakèhé gunung-gunung. Pasamuwané Allah kang menang wis ana sajroning panyiyapan telung puluh taun, dudu telung puluh taun harfiah, nanging sawijining mangsa kenabian kang mapan lan kagandhèng karo angka telung puluh, lan isih tetep lumaku minangka ramalan sawisé dhawuh ing taun 1844, kang nandhakaké yèn panganggoné wektu kenabian wis ora sah manèh. Gampang dimangertèni yèn telung puluh taun iku makili sawijining mangsa panyiyapan tumrap nabi, imam, lan ratu, kang minangka pasamuwan kang menang bakal makili karajaning kamulyan. Papat seksi saka Ezekiel, Kristus, Yusuf, lan Dawud makili panguwasa Kratoné Allah ing mangsa wektu sing padha nalika kapausan lan persatuan telu ganda nuntun donya marang Armagedon.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Pasamuwan kang menang kaangkat munggah nalika hukum Minggu ditetepaké ing Amérika Sarékat, lan miturut paseksèning Prajanjian Lawas lan Prajanjian Anyar, umat prajanjian, yaiku wong satus patang puluh papat éwu, bakal dadi karajaning para imam.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Kowé uga, minangka watu-watu urip, lagi kabangun dadi omah rohani, sawijining imamat suci, kanggo nyaosaké kurban-kurban rohani, kang karsa ditampi déning Gusti Allah lumantar Gusti Yésus Kristus. 1 Petrus 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Para imam kudhu wis yuswa telung puluh taun nalika miwiti ngladèni ing Padaleman Suci, mula ana sawijining mangsa wektu sadurungé hukum Minggu nalika sawijining kaimaman dipersiyakaké kanggo ngladèni minangka pisungsung ombak woh kawitan. Para imam, yaiku wong satus patang puluh papat èwu, digambarake minangka wong Lewi ing sajroning proses panyucèn kang kalaksanakake déning Utusan Prejanjian. Ana sawijining mangsa kenabian kang nuntun marang hukum Minggu, kang ing jeroné sawijining proses panyucèn nyawisaké sawijining paladosan kang kasucèkaké kanggo mangsa udan pungkasan. Pepasihan iku rampung nalika tekan hukum Minggu, mula mangsa telung puluh iku nggambaraké pepasihan para imam, lan kanthi mangkono cocog karo yuswa kang diperlokaké tumrap sawijining imam. Kristus minangka Imam Agung miwiti paladosané nalika yuswané 30, lan amarga Yusuf iku pralambang Kristus, dhèwèké uga miwiti paladosané nalika umur telung puluh. Kristus palsu dipersiyakaké sajroning 30 taun, mula kita nduwèni telung seksi manawa sawijining mangsa 30 taun nggambaraké pepasihan sawijining kaimaman.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> “Prekara gedhé sing wis cedhak bakal nyaring wong-wong sing ora katetepaké déning Gusti Allah, lan Panjenengané bakal kagungan paladosan sing murni, sejati, lan kasucèkaké, kang wis kasawisaké kanggo udan pungkasan.” Selected Messages, buku 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Mbak White mulang kanthi cetha yèn saben wektu gréja iku resik, Roh Ramalan iku tumindak kanthi aktif. Nalika prakara gedhé iku nyisihaké lalang saka antarané gandum, panjenengan bakal nduwèni sawijining paladosan kang kasucèkaké, kang dumadi saka Gusti Yésus lan Yusuf sang imam kang sipaté ilahi lan manungsa bebarengan, Gusti Yésus lan Yéhezkièl sang nabi, Gusti Yésus lan Dawud sang ratu. Wong-wong kang wis kasiyapaké sajroning sawijining mangsa kang dilambangaké déning telung puluh taun, iku bakal kalebu ing antarané satus patang puluh papat éwu lan digambaraké minangka para nabi, para imam, lan para ratu. Katelu manungsa mau iku lambang-lambang Kitab Suci ngenani pakaryané Kristus minangka nabi, imam, lan ratu; mulané angka telung puluh maringi kita dalan kanggo nyimpulaké yèn ing saben siji saka telung golongan iki, kang diasilaké déning lambang-lambang Kitab Suci saka wong-wong kang kasiyapaké sajroning telung puluh taun, nalika digandhèngaké bebarengan karo Kristus, nggambaraké manunggaling kaallahan karo kamanungsan. Mulané, para imam kang kasiyapaké sajroning mangsa simbolis telung puluh taun iku digambaraké minangka panji saka kaallahan kang dipadukaké karo kamanungsan.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Patang puluh loro sasiing patumpahaning getih pungkasan déning kapausan kadadosan nalika Kristus mlaku ana ing antaraning manungsa sajroning patang puluh loro sasi lumantar pribadiné para sakabate. Patang puluh loro sasiing pangawulan lan panindhesan kang dipungkasi déning pangluwaran, kaya kang dipralambangaké déning ramalan kaping pindhoné Abram sajroning 430 taun. Patang atus tauné Abram rampung ing pangluwaran ing Segara Abang, kang dadi ilustrasi Alkitabiah klasik ngenani panutupaning mangsa kasempatan, ing pungkasaning patang puluh loro sasi simbolis sang paus.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Patang puluh loro sasi mau nglambangaké wektu panggodhahan wiwit saka paugeran Minggu ing Amerika Sarékat nganti mangsaning kasempataning manungsa ditutup. Nanging ing sajroning 42 sasi iku, sawisé mangsa telung puluh taun pepakèn, Kristus lagi netepaké prejanjian ana ing pribadi wong-wong kari. Imam palsu antikristus tekan marang pungkasané kang pungkasan, ing panggonan sing padha ing ngendi Kristus séda ana ing garisé, yaiku pas ing panggonan sing padha ing ngendi Firaun, ratu Mesir, séda ana ing garisé. Ing Gunung Karmel para nabi Baal padha dipatèni, mangkono ngenali patiné nabi palsu ing wektu paugeran Minggu. Ing wektu paugeran Minggu, ana nabi palsu kang banjur dipatèni, naga kang diwakili déning Firaun, lan kéwan kang diwakili déning kapausan. Kabeh iki kawakilan ing paugeran Minggu ana ing pasulayan nglawan para imam, para ratu, lan para nabi kagungané Gusti Allah. Greja kasucekaké sakdurungé paugeran Minggu lan peparing wangsit dipulihaké—pas ing panggonan nabi palsu mati. Wiwit wektu iku lan salajengipun, peperangan iku ngenani pawartos kenabian kang sejati utawa kang palsu.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Mangsa simbolis telung puluh taun punika nggambaraken satunggaling mangsa ingkang ndhisiki angger-angger Minggu. Mangsa punika minangka mangsa pepaketan tumrap para imam, awit Kristus punika tuladha tumrap piyambakipun ing samukawis, awit punika para tiyang ingkang ndherek Sang Cempen. Ing salebeting telung puluh taun kapisan saking wangsit Abram, prejanjian punika katetepaken, saéngga nandhesaken bilih apa waé ingkang dipunwujudaken déning mangsa pepaketan tumrap para imam punika, inggih punika mangsa nalika Gusti paring panyaruwan prejanjianipun kaliyan satunggal atus patang puluh sekawan èwu, kados ingkang dipunlambangaken déning sajarah alfa Abram. Mangsa punika minangka wekdal pepaketan tumrap para imam ingkang wiwit ngladosi nalika angger-angger Minggu, ing yuswa telung puluh taun, nalika piyambakipun dipunjebadi déning Roh Suci kados dene Kristus nalika baptisanipun. Satunggal kayektèn sanès ingkang saged dipuncimpulaken saking sajarah alfa Abram, inggih punika bilih apa waé ingkang dipunwujudaken déning mangsa ingkang nuntun dhateng angger-angger Minggu punika, mesthi kedah ageng sanget tegesipun, awit omega tansah langkung kiyat tinimbang alfa. Angger-angger Minggu punika omega ingkang dipunlambangaken déning 22 Oktober 1844, salib, Paskah ing Mesir, lan salajengipun.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Undhang-undhang Minggu nggambarake pungkasaning mangsa kang diwakili déning wektu telung puluh taun. Prastawa iki wus dipralambangi déning meh saben kisah kawilujengan kang utama, lan iki uga dadi pungkasaning sajarah prejanjianing umat pilihan kang wiwité saka Abram. Kanthi boboting bukti profetik kang mangkono abot babagan pungkasaning mangsa iku, lan maksud kang wigati saka mangsa iku dhéwé, apa kang bakal dadi titik wiwitané?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Ana sawijining mangsa kenabian kang dipralambangaké déning telung puluh taun, kang miturut sakèhé para seksiné rampung ing angger-angger Minggu. Ing titik iku banjur ana mangsa sabanjuré kang dipralambangaké lumantar manéka warna angka, lan saben mangsa iku ngaturaké paseksi bab sawijining garis sajarah kenabian kang nerusaké sawisé angger-angger Minggu. Sapérangan saka mangsa-mangsa iku makili garis internal sajarah pasamuwan, lan sapérangan manèh makili garis eksternal sajarahing donya kang lumaku maju menyang Armagedon.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Mbokmenawa ing titik iki becik manawa kita ngélingaké awak dhéwé yèn kita nolak panganggoné sembarang wangsit wektu ing dina-dina pungkasan minangka makili tanggal-tanggal tartamtu sing bisa diidentifikasi, nganti dina lan jamé diumumaké ing pungkasaning wewelak-wewelak. Aku bakal migunakaké Daniel pasal rolas kanggo njlentrehaké pamrayogaku yèn wektu kenabian wis ora ditrapaké manèh. Ing pasal rolas ana telung ayat sing nandhani wektu kenabian.

> 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. Daniel 12:7.

> Lan aku krungu wong kang ngagem mori alus, kang ana ing sadhuwure banyu bengawan iku, nalika dheweke ngacungake tangan tengen lan tangan kiwane marang swarga, sarta supaos demi Panjenengane kang gesang langgeng-lawase, manawa iku bakal lumaku sajrone satunggal mangsa, kalih mangsa, lan satengahing mangsa; lan manawa dheweke wus ngrampungake anggone nyebar-nyebarake kakuwasaning umat suci, kabeh prakara iki bakal kelakon rampung. Daniel 12:7.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Lan wiwit wektu kurban saben dina iku dicabut, lan piala nistha kang ndadèkaké sepi kaadegaké, bakal ana sèwu rong atus sangang puluh dina. Daniel 12:11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Rahayu wong kang ngentèni, lan tekan ing sewu telung atus telung puluh lima dina. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Para penganut Millerite kagungan pangertosan ingkang leres tumrap saben ayat saking tiga ayat punika. Tigang ramalan punika kalebet bagéyan saking kayektèn-kayektèn ingkang nggambaraken dhasar-dhasaripun. Nanging, pangertosan Millerite tumrap ayat-ayat punika adhedhasar panganggén asas satunggal dinten tumrap satunggal taun. Awit “wektu sampun boten wonten malih,” ayat-ayat punika kedah gadhah panganggén sanès, awit sedaya ramalan punika sami ngandharaken bab mangsa udan pungkasan. Ayat-ayat punika kedah gadhah pangertosan bab udan pungkasan ingkang boten migunakaken wektu kanggé mbentuk pesen, lan boten mbantah pangertosan Millerite tumrap ayat-ayat punika. Pandhangan Millerite ingkang leres tumrap ayat tengah saking tiga ayat punika, (ayat sewelas), inggih punika bilih ayat punika nggambaraken satunggaling mangsa kaping kalih, ingkang dipunwiwiti kanthi satunggaling mangsa tigang dasa taun, lajeng dipunlajengaken déning 1260 taun. Ayat sewelas punika nedahaken mangsa tigang dasa taun ingkang ndhisiki angger-angger Minggu, kados ingkang dipunlambangaken déning dipuntegakakenipun pangawulan nistha ingkang ndadosaken sepi.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniel rolas iku pasal ing Sabdaning Allah kang ngaturaké proses panyucèn tumrap umaté Allah, kang kelakon ing dina-dina pungkasan, yaiku ing wektu wekasan, nalika sawijining wangsit saka kitab Daniel kabukak segelé. Ing ayat sewelas kita manggihaké sawijining wangsit kang kanthi bener dipahami déning para pelopor minangka sawijining mangsa telung puluh taun kang nuntun mlebu menyang sawijining mangsa 1260 taun. Ing pasal rolas, telung wangsit ing ayat pitu, sewelas, lan rolas kabèh kaségel nganti tekan wektu wekasan. Nalika wektu wekasan tekan, telung wangsit mau kudu kabukak segelé, awit Sabdaning Allah ora tau gagal. Ing pasal iku piyambak, gambaran kang paling cetha bab panutupan masa percobaan manungsa ing saindhenging Kitab Suci dipratélakaké, mulané pasal rolas mesthi, lan luwih mligi, ngenali pungkasan Adventisme tinimbang wiwitan Adventisme.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Telung wangsit ing Daniel rolas kasêgel ing pérangan Kitab Suci iku dhéwé, ing ngendi pangasêgelan lan pambukakan asêg nemu teges nabi sing utama. Telung wangsit mau kabukak asêg ing sajarahé wong satus patang puluh papat èwu, awit Alpha lan Omega tansah nggambaraké pungkasaning sawiji prakara bebarengan karo wiwitaning prakara iku. Apa sing kabukak asêg ing telung mangsa nabi ing pasal rolas makili pambukakan asêg pungkasan saka Sabdaning Allah kang nubuati. Pambukakan asêg iku katuduhaké ana ing Wahyu pasal siji nalika Wahyuné Yésus Kristus kabukak asêg, sakdurungé panutupaning mangsa sih-rahmat. Ayat sewelas saka Daniel rolas iku pasangane marang gambaran kapisan saka Abram lan Paulus ngenani sawijining wangsit tikel loro sing diwiwiti kanthi sawijining mangsa telung puluh taun.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Telung wangsit ing Daniel rolas iku minangka mangsa-mangsa pralambang kang dibukak segelé ing wektu pungkasaning wekasan, lan pambukane segel iku nuntun marang panyucekan pungkasan umaté Allah. Ingkang kapisan saka telung wangsit iku kaparingaké déning Kristus piyambak, lan nalika Panjenengané ngaturaké wangsit iku Panjenengané ngadeg ing sadhuwuring banyu ngagem lenan, mratandhani pungkasaning sawijining mangsa wangsit kang dipralambangaké minangka 1260 taun, lan netepaké pungkasaning mangsa iku minangka pungkasaning panyebaran kakuwatan umaté Allah. Umaté Allah ing dina-dina pungkasan iku yaiku satus patang puluh papat éwu, lan wong-wong mau wis kasebar.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Kristus ora mung ngadeg ing sadhuwuring banyu nalika mangsuli sawijining pitakonan, nanging pitakonan iku diwiwiti kanthi tembung, “Nganti pira suwéné?” “Nganti pira suwéné?” iku sawijining pralambang kenabian, lan pitakonan iku uga katakokaké marang Gusti Yesus nalika ing ayat telulas, ing Daniel wolu, pitakonan kasebut diajukaké, “Nganti pira suwéné?”

> 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?

> Lan ana siji kang matur marang wong kang nganggo mori lenan, kang ana ing sadhuwure banyuning kali iku, “Nganti kapan dumadine 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. Daniel 12:6, 7.

> Aku banjur krungu wong kang ngagem kain linen, kang ana ing sadhuwure banyu kali iku; nalika dheweke ngangkat tangan tengen lan tangan kiwane marang swarga, lan sumpah marga saka Panjenengane kang gesang ing salawas-lawase, manawa iku bakal lumaku sajroning satunggal mangsa, rong mangsa, lan satengah mangsa; lan manawa dheweke wus ngrampungake nyuyaraké kakuwataning umat suci, sakèhé prakara iki bakal rampung. Daniel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Pitakon kang diajukaké marang Gusti Yesus, kang dipralambangaké minangka priya kang nganggo lena, ana ing wahyu ing pasisir bengawan Hiddekel, yaiku, “Nganti pira suwéné bakal tekan pungkasane kaélokan-kaélokan iki?,” lan ana ing wahyu ing pasisir bengawan Ulai Gusti Yesus, kang dipralambangaké minangka Palmoni (sang suci tartamtu iku), dipunpitakoni, “Nganti pira suwéné wahyu iku bakal lumaku ngenani kurban saben dina, lan panerak kang ndadèkaké karusakan, nganti pasucèn lan balane padha kaidak-idak ing sangisoring sikil?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Sadulur White nyariosaken bilih wahyu-wahyu ingkang kaparingaken dhateng Daniel wonten ing pinggir kali-kali ageng ing Shinar samenika taksih lumampah ing proses kasampurnanipun, lan gegayutan kaliyan kalih wahyu kali punika, Gusti Yesus kaparingi “pitaken” nubuat, ingkang tansah ngasilaken undhang-undhang Minggu minangka “wangsulanipun.” Nanging kalih wangsulan punika kaatur wonten ing konteks wekdal nubuat, ingkang rampung ing taun 1844. Para perintis kanthi leres ngidentifikasi wangsulan tumrap pitakening bab kaping wolu lan wahyu kali Ulai, lan piyambakipun mangertos bilih taun 1798 punika wekdal pungkasanipun panyebaran kakuwasanipun umat Allah. Nanging sasampunipun 1844, nalika “penerapan wekdal” saking Sabdaning Allah ingkang nubuat punika rampung, pitaken nubuat “Ngantos pinten dangu?” negesaken malih pangertosan para perintis minangka “ngantos 2300 dinten lajeng papan suci badhe kasucekaken ing wekdal undhang-undhang Minggu ingkang caket rawuhipun” lan “sedaya” “prakawis nggumunaken” ing wahyu pungkasanipun Daniel badhe katuntasken, nalika panyebaran umat suci salebeting tigang setengah dinten simbolis punika rampung.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Wawasan kali Hiddekel ing telung pasal pungkasan kitab Daniel lan wawasan kali Ulai ing pasal pitu nganti sanga diidentifikasi déning Sister White minangka “kali-kali gedhé ing Sinear.” Kabèh para sarjana sajarah lan Alkitab ngenali yèn mung ana rong kali, lan kalorone iku kali gedhé, sing ana gandhèngané karo Sinear. Rong kali iku yaiku Tigris (Hiddekel) lan Éfrat. Kali Ulai dudu Éfraté Sinear; iku sawijining saluran kali cilik gawéan manungsa ing Pèrsia, dudu ing Sinear. Kali Ulai ing wawasan sing ngemot dhasar lan pilar tengah Adventisme iku ora dumunung ing Sinear, nanging nabi wadon iku ngenali Ulai minangka Éfrat, salah siji saka kali-kali gedhé ing Sinear.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Sesanti Hiddekel nggambarake sajarah njaba sang naga, kéwan galak, lan nabi palsu kang nuntun jagad menyang Armageddon, déné sesanti Ulai makili pakaryané Kristus ing nyawijèkaké Kaallahané karo kamanungsané manungsa. Kanthi cara kenabian, ilham migunakaké kali Ulai minangka seksi kapindho bebarengan karo Kali Efrat kanggo nélakaké pakaryan kang katindakaké déning Kristus nalika nyawijèkaké Kaallahané karo kamanungsan.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Efrat lan Tigris loro-loroné diwiwiti ing Eden lan mili ngliwati sakabehé dawa sajarah prajanjian. Nalika kali-kali iku mili mlebu ing pilar tengah Adventisme ing tanggal 22 Oktober 1844, Efrat kagandhengaké karo kanal Ulai sing digawé déning manungsa kanggo makili pamanunggalan Kaallahan karo kamanungsan, yaiku kang katindakaké lumantar pakaryané pracaya ana ing wong-wong sing dipratélakaké minangka satus patang puluh papat ewu. Ulai makili sawijining ujian tumrap wewenang Sabda kenabiané Gusti Allah, awit iku nduduhaké yèn wewenangé Ellen White, kang netepaké kali Ulai ing Persia minangka salah siji saka kali-kali gedhé ing Shinar, ana ing pasulayan karo para ahli donya.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Lambang kali Ulai nglambangaké sawijining ujian ngenani pangandikané manungsa utawa Sabdané Allah. Apa manungsa iku bener, utawa apa tembung-tembung sing dipratelakaké déning Sister White iku bener? Apa kali Ulai iku nglambangaké sawijining kali tunggal ing Persia, utawa apa iku nglambangaké kali profetik kang dumadi saka banyu saka Eden sing kecampur karo banyu saka manungsa?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Bisa uga ana akèh pilihan tumrap dilema sing wis dakandharaké iki, nanging aku bakal ngaturaké sawatara pamikiran supaya kowé bisa mirsani maksudku. Apa para sejarawan lan teolog kadonyan iku bener lan Sister White salah? Ora ana wong sing mbantah yèn “kali-kali gedhé ing Shinar” iku Tigris lan Efrat. Mulané, nalika Sister White ngenali kali Ulai ing Persia minangka sawijining kali gedhé ing Shinar, apa dhèwèké nabi palsu? Utawa, apa dhèwèké nabi sejati, nanging tau gawé kaluputan? Pira akèh kaluputan sing bisa ditindakaké déning nabi sejati sadurungé ngliwati wates lan dadi nabi palsu? Utawa, apa para sejarawan iku sing klèru? Utawa, apa satemené dhèwèké bener? Utawa, apa para sejarawan lan Sister White loro-loroné bener? Aku ngangkat dilema iki kanthi ancas migunakaké panjelasan bab dilema mau minangka sawijining pokok tambahan tumrap wong lanang kang nganggo lenan, sing ngadeg ana ing sadhuwuring kali, kang ditakoni, “Nganti kapan?” ana ing loro-loroné wahyu bab kali Hiddekel lan Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Ing pasal wolu Kitab Daniel, Daniel ana ing Susan, ing Persia, lan Susan dumunung ana ing pinggir kali Ulai, kang amarga anane industri tetanèn nyakup kali alamiah mau lan uga sapérangan saluran banyu gawéan manungsa. Nalika Ulai mili mudhun kira-kira satus sèket mil manèh, kali iku nyambung karo pasamuwaning kali Tigris lan Éfrat. Tigris lan Éfrat, kang wiwité saka Éden, pungkasane dadi siji, lan nalika loro iku manunggal, Kali Ulai saka Persia nyambung ing titik kang padha. Nalika Kali Ulai ketemu karo sistem rawa saka Tigris ing pasamuwaning Tigris lan Éfrat, Ulai dadi bagéan saka banyu kang mbentuk kali-kali gedhé ing Sinear. Para ahli sajarah iku bener, lan mangkono uga, Sister White.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Nalika Sister White ngenali wahyu bab Ulai ing pasal wolu, dheweke lagi ngenali sawijining kali kang kawentar amarga sistem saluran banyu gawéan manungsa sing nyambungaké kali Tigris lan Éfrat, kang makili rong wewengkon wektu 2520 taun, sing pungkasané dumugi ing taun 1798 lan 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Jeneng kuna kanggo Kali Tigris yaiku Hiddekel, lan gegayutané karo Éfrat, kaloro kali iku wus kanthi cetha ditemtokaké sacara kenabian minangka kagandhèng karo Asyur lan Babil, kang uga diidentifikasi minangka loro singa sing bakal ngukum wedhus-wedhusé Allah. Kaloro kakuwatan pangrusak iku dadi pralambang luwih dhisik tumrap kaloro kakuwatan pangrusak, yaiku Roma pagan lan Roma kapausan, kang dadi simbol sawijining lanang lan sawijining wadon, utawa sawijining gréja lan sawijining nagara. Roma pagan iku lanang kang makili tata nagara, lan Roma kapausan iku wadon najis saka tata gréja. Asyur iku lanang lan Babil iku wadon ing sesambungan kenabiané, mangkono ngenali Tigris minangka lanang lan Éfrat minangka wadon.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Lepen Tigris iku yaiku lepening tata-negara sing ngrembaka nganti tekan taun 1798, lan Efrat, yaiku tata-greja, ngrembaka nganti tekan taun 1844. Efrat kudu tekan taun 1844, amarga pekabaran taun 1844 iku ngrembug babagan Babilon, (Efrat) kang ambruk maneh ing taun 1844. Nalika Efrat ngasilake grojogan banyu ing taun 1844, lepen Ulai, kang uga wis gabung ing pasamuan mili minangka pralambang pakaryaning manungsa, banjur nyawiji karo banyune lepen sijiné. Lepen tata-negara iku kabendung ing taun 1798, nalika wewenang sipil dicopot saka kakuwasan kepausan. Ing taun sing padha, Amérika Sarékat wiwit mrentah minangka kéwan bumi lan karajan kaping nem ing wangsit Kitab Suci. Lepen Tigris iku kabendung ing taun 1798, pas ing panggonan negara ing tembé bakal meksa saindenging jagad supaya mbobol bendungan iku, kang saiki nahan banjir panganiaya kapapaan sing wis arep nyapu jagad kabèh kaya banjir gedhé sing nglimputi. Tembok, utawa bendungan iku, yaiku témbok pamisah antaraning greja lan nagara.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Ing taun 1844, loro-loroné, yaiku Éfrat lan Ulai, nandhakake yèn pawarta taun 1844 iku yaiku rubuhé Babil, lan uga minangka pakaryan piyambak kang Kristus wiwiti ing taun 1844, nalika Panjenengané, minangka Utusaning Prejanjian, nyucekaké banyuné Babil lan pakaryaning manungsa saka sawijining umat kang bakal lumebu ing papan kasucèkané Panjenengané—umat kang prelu disucekaké sadurungé lumebu ing Panggonan Kang Mahasuci. Panyucekan pungkasan tumrap umat iku kasampurnakaké lumantar udan kang kawehaké ing sangisoré pawarta Benginé Tengahe Wengi, lan tetes-tetes udan saka pawarta Benginé Tengahe Wengi iku kasuling saka banyuné Tigris, kaya dene kaum Millerit ngenali Roma kapapaan lan taun 1798, lan kaya dene wong-wong mau ngenali rubuhé Babil lan kasucekaké sadurungé lawang katutup déning pawarta iku, utawa bisa uga dipratélakaké mangkéné—disucekaké déning udan kang asalé saka banyu kasuling saka kali Ulai, Tigris, lan Éfrat, nalika wong-wong mau martakaké pawarta Daniel 8:14, lan nggenepi pawarta Benginé Tengahe Wengi sadurungé kabukané Dina Pangruwating Dosa antitipis.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Nalika Kristus jumeneng ing sadhuwure banyu-banyu Hiddekel ing ayat kapitu bab rolas saka Daniel, Panjenengane jumeneng ing sadhuwure banyu-banyu Tigris, yaiku banyu-banyu kaprerajan ing wahyu kang njlentrehake gerakan-gerakan pungkasan saka kaprerajan manungsa kang nuntun marang pungkasaning mangsa sih. Panjenengane jumeneng ana ing kana mangsuli pitakon ing ayat sadurunge, padha kaya ing wahyu babagan Kali Ulai, wong kang ngagem mori alus, kang ana ing kono yaiku Palmoni, Sang Pangétung Ajaib, maringi wangsulan marang pitakon ing ayat sadurunge. Ing kaloro kedadean mau, pawicantenan iku pawicantenan swarga antarane para malaékat lan Kristus, lan ing kaloro kedadean mau pitakoné yaiku, “Nganti sepira suwéné?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Wangsulané iku ngantos 2300 dina; ing pasal wolu lan pasal rolas kasebut “saprene, saprene kaping pindho, lan saparo.” Wangsulan iku dipahami minangka 2300 taun lan 1260 taun, nanging ing taun 1844 Gusti Allah masang larangan tumrap panganggoné wektu ing sajroning pesen kenabian, awit wektu wis ora ana manèh. Punapa wangsulané Palmoni, Sang priya ingkang ngagem lenan, tumrap generasi pungkasan-é? Pitakon “Ngantos pinten dangu?” sampun katuduhaké lumantar kathah paseksi kanggo ngenali hukum Minggu minangka wangsulan tumrap pitakon punika; mila, punapa pasucèn karesiki ing wektu hukum Minggu, lan punapa “sadaya kaélokan punika” kasampurnakaké ing wektu hukum Minggu? Punapa “kaélokan-kaélokan” ingkang kasampurnakaké ing wektu hukum Minggu punika, lan kapan “kaélokan-kaélokan” punika kawiwitan?

> 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, mirsa, lah ana wong loro liyane padha ngadeg, sing siji ana ing sisih kéné pinggiring kali, lan sijiné ana ing sisih kana pinggiring kali. Lan ana siji kang matur marang wong kang ngagem sandhangan mori, kang ana ing sadhuwuring banyuning kali iku: Nganti pira suwéné tumuju marang pungkasaning kaelokan-kaelokan 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. Daniel 12:5–7.

> Lan aku krungu wong kang nganggo sandhangan linen, kang ana ing sadhuwure banyu bengawan iku, nalika ngangkat tangan tengené lan tangan kiwané marang langit, lan sumpah demi Panjenengané kang gesang ing salawas-lawasé, manawa iku bakal lumaku sajrone satunggal mangsa, rong mangsa, lan satengahing mangsa; lan manawa panjenengané wis ngrampungaké anggoné nyebaraké kakuwatané umat suci, samubarang iki kabèh bakal rampung. Daniel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Pitakon simbolis “Nganti pira suwéné?” nandhani hukum Minggu, lan malaékat iku ora takon kapan hukum Minggu iku dumadi, nanging kapan pungkasaning kaélokan-kaélokan iku. “Kaélokan-kaélokan” iku pungkasané ana ing hukum Minggu, mula apa ta kaélokan-kaélokan sing nuntun marang hukum Minggu iku? Utawa, supaya luwih cetha, apa ta “kaélokan-kaélokan” sing diwakili ing wahyu sing kaparingaké ana ing sacedhaké Hiddekel, kaya sing diwakili ing pasal sepuluh nganti rolas? Manawa kita bisa netepaké apa sing sinebut “kaélokan-kaélokan” iku, bisa uga kita bakal nemokaké kapan “kaélokan-kaélokan” iku wiwit. Ing Daniel sepuluh Gabriel kanthi mirunggan nerangaké apa sejatiné ancasé ana ing sesambungané karo Daniel sajroning wahyu iku.

> 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. Daniel 10:14.

> Saiki aku rawuh kanggo ndadèkaké kowé mangertèni apa kang bakal tumiba marang bangsamu ing dina-dina wekasan; amarga wahyu iku isih tumrap akèh dina. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabriel rawuh kanggo ndadosaké umaté Allah mangertos apa sing bakal tumiba marang wong-wong mau ing dina-dina wekasan. Nganggep yèn ramalan-ramalan ing Daniel rolas wis dipunmangertosi kanthi trep déning para Millerit, nanging migunakaké pangakèn iku kanggo nyélaki panganggoné pasal mau tumrap dina-dina wekasan, iku ateges nggagalké ancas kang wis dipunandharaké déning Gabriel. Sawisé Gabriel miwiti cariyos ramalan ing ayat kapisan pasal sewelas nganti tekan ayat katelu pasal rolas, sajarah kang dipunlambangaké ana ing kono yaiku rincian ramalan lahiriah bab kepriyé naga, kéwan galak, lan nabi palsu nuntun jagad tumuju Harmagedon. Ana pérangan-pérangan ing salebeting pasal iku kang njlèntrèhaké umaté Allah dianiaya, nanging sajarah ing pasal sewelas utamané minangka wahyu lahiriah. Tegesé, pasal sepuluh lan pasal rolas makili sawijining alfa lan omega ing salebeting wahyu pungkasané Daniel, awit béda karo pasal sewelas, loro-loroné njlèntrèhaké sawijining pekabaran batin kang nandhani panyegelan satus patang puluh papat ewu. Pasal ing tengah iku yaiku pambrontaké manungsa kaya kang dipunlambangaké déning raja sisih lor, yaiku paus Roma, lan pasal alfa, yaiku pasal sepuluh, bebarengan karo pasal omega, yaiku pasal rolas, nandhani pengalaman batin satus patang puluh papat ewu ing dina-dina wekasan. Katelu pasal mau nuntun marang panutupan mangsa sih-rahmat; pasal alfa diwiwiti kanthi wedi-asih marang Allah kang misahaké rong golongan para panyembah, lan ing pungkasaning pasal iku Daniel kaparingan tikeling kakuwatan, mangkono nandhani pekabaran malaékat kapisan lan kapindho. Pasal rolas iku pasal omega, lan iku nandhani pekabaran pangadilan saka malaékat katelu.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Bab sewelas njlentrehake pambrontakaning manungsa wiwit saka karusakaning Yerusalem nganti tumekaning panutupaning lawanging sih-rahmat, kang miturut Sister White minangka sawijining pepethan bab panutupaning lawanging sih-rahmat ing pungkasaning jagad. Daniel sewelas diwiwiti saka karusakaning Yerusalem, awit Daniel iku salah siji saka wong-wong kang digawa menyang Babil ing karusakan Yerusalem kang kaping telu, kang dadi pralambang karusakaning kutha iku uga ing taun 70 M, lan banjur sapisan maneh ing dina-dina wekasan kaya kang kawejahi déning jagad.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Ana rong karusakan harfiah tumrap Yerusalem sing kelakon ing dina sing padha ing taun, kanthi pisahan nem atus nem puluh lima taun. Karusakan loro mau tumrap kutha ing ngendi Pethi Prejanjian mesthine mapan. Shilo nduwèni ciri-ciri kenabian sing padha lan nggambarake karusakan kapisan saka sawijining kutha ing ngendi ngarsané Allah mapan, utawa mesthine mapan. Nalika Sister White migunakaké karusakan Yerusalem minangka pralambang karusakan ing dina-dina pungkasan, panjenengané lagi maringi katrangan tumrap khotbahé Kristus ngenani karusakan Yerusalem.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, karusakaning Yerusalem ing sangisoring Nebukadnezar lan Titus iku telung seksi tumrap dina-dina pungkasan, kaya kang dipratelakaké lumantar karusakaning kuthané Allah. Shilo iku pekabarané malaékat kang kapisan, kang mulang supaya wedi marang Allah, sawijining prakara kang ora ditindakaké déning Eli, lan supaya mènèhi kamulyan marang Panjenengané, sawijining prakara kang uga ora ditindakaké déning Eli, awit wus tekan jam pangadilané. Pekabarané malaékat kang kapindho iku papané kita nemu penggandhan, kaya kang dipratelakaké déning Nebukadnezar lan Titus. Karusakaning Yerusalem kang katelu, ing dina-dina pungkasan, iku ana ing panutupaning mangsa sih-rahmat, yaiku panutupaning pangadilan.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Bab sewelas punika minangka sajarah lahiriah saking pekabaran malaékat tiga. Bab punika kaapit ing antawisipun sesanti pamisahan wonten ing bab sedasa lan tigang tutul pangwasa ingkang kalampahan wonten ing dinten kaping kalih dasa kalih saking sesantinipun Daniel. Punika ateges bilih bab kalih welas ugi badhé ngrembag cariyos batiniah bab prekawis ingkang tumiba dhateng umating Allah ing dinten-dinten wekasan. Ugi ateges bilih pepadhang ing sajroning bab kalih welas punika kaping kalih dasa kalih langkung mencorong tinimbang pepadhang ing bab sedasa.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Ing wahyu ing Ulai, Kristus ugi dipun suwuni pitaken, “Ngantos pinten dangu?” Rolas ayat sadèrèngipun pitakenan punika ing ayat kaping tiga welas, sami nedahaken sajarah nubuatan eksternal ingkang nglambangaken rincian-rincian wigati bab kakuwasan-kakuwasan ing nubuatan Kitab Suci. Rolas ayat punika namung ngulang lan ngrembakaaken sajarah ingkang dipunlambangaken ing bab pitu. Sajarah nubuatan ingkang kaandharaken ing ayat-ayat punika dipunbaleni lan dipunrembakaaken malih ing bab sewelas, wiwit ing jaman Media lan Persia. Satengah pungkasan saking bab wolu lan kabèh bab sanga punika minangka pepethaning umatipun Allah ing dinten-dinten pungkasan déning nabi Daniel. Wahyu sajarah nubuatan ingkang kapanggih ing wahyu bab kali-kali Ulai sajroning tiga bab, sesarengan kaliyan pepethaning umatipun Allah ing bab-bab punika lumantar sesambetanipun Daniel kaliyan Gabriel, punika minangka alfa dumugi omega saking bab sepuluh dumugi rolas.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Amarga Hiddekel iku omega lan Ulai iku alfa, kuwasa sing diwakili déning pepadhang kang kabukak segelé ing pasal rolas, nalika wektu wekasan tekan, iku padhangé ping kalih dasa loro luwih padhang tinimbang wahyu kang dadi tugu utama lan dhasar Adventisme. Marga mangkono, pepadhangé wahyu pungkasané Daniel kanthi langsung katandhani minangka pepadhang kang ana gandhèngané karo umaté Allah ing dina-dina pungkasan. Nalika malaékat mau nyuwun marang wong kang nganggo sandhangan léna, “Suwéné pira?” nganti pungkasaning kaélokan-kaélokan iki, kaélokan-kaélokan iku yaiku wong-wong kang sumunar kaya lintang-lintang ing salawas-lawasé, kaya sajarah prajanjiané Abram nggemakaké dhawuh supaya Abram ndeleng marang lintang-lintang. Kaélokan-kaélokan ing Daniel rolas iku owahing manungsa dadi panji-panji saka satus patang puluh papat éwu.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Ing sawijining pokok sadurungé kita wis ngenali yèn ayat kaping sewelas saka Daniel rolas netepaké sawijining mangsa profetik kang dumadi saka rong periode, kang kapisan antarané iku telung puluh taun. Supaya maringi penekanan kang trep marang ayat kaping sewelas, aku banjur tindak menyang ayat kapitu, kanggo nduduhaké keterlibatan langsung Kristus ana ing kaajaiban-kaajaiban kang Panjenengané tindakaké ana ing satengahing umaté ing dina-dina wekasan.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Nalika bali marang ayat kaping sewelas, aku kepéngin ngélingaké kowé yèn pasal rolas kanthi langsung sinebut “wektu pungkasan” déning Gabriel. Ing dina-dinané satus patang puluh papat èwu, yaiku dina-dina nalika wong-wong mau dimeteraèkaké lan lumebu ing prajanjèn karo Gusti Allah; miturut kitab Daniel, bakal ana sawijining pekabaran sing kabukak segelé, kang bakal ngrembaka dadi sora bengok sing banter. Pekabaran iku digambaraké ing pasal rolas lumantar telung mangsa kenabian sing béda, kang wis ditegesi déning para Millerit, lan sawisé iku disahaké déning Roh Nubuat. Telung mangsa iku ora nglambangaké wektu, awit malaékat sing padha, kang ngacungaké tangan loro menyang swarga ing pasal rolas, uga wis ngacungaké siji tangan menyang swarga ing Wahyu sepuluh, lan sumpah yèn wektu ora ana manèh. Pawarta kasebut ing taun 1844 tegesé yèn telung mangsa kenabian ing Daniel rolas iku mangsa simbolis sing ora dimaksudaké kanggo makili wektu.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Mulane, nalika wektu simbolis kenabian kang ana ing tengah ing Daniel rolas iku minangka sawijining wektu kaping pindho kang diwiwiti kanthi telung puluh taun ing bab iku dhewe nalika Mikhael jumeneng, mula kowé ngerti yèn wektu kaping pindho kang diwiwiti kanthi telung puluh taun iku minangka kasampurnaning panggenapan saka ramalan alfa Abram. Omega saka ramalan wektu, kang miwiti sajarah prajanjian manut sawijining umat pilihan, nggayuh panggenapané kang sampurna ing bab kang padha, yaiku pucaking paseksèn Daniel bab apa kang bakal tumiba marang umaté Allah ing dina-dina pungkasan.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Ing wektu wekasan, kitab Daniel kabukak segelé, lan pepadhang sing metu saka iku mètèni umaté Allah. Ing wektu wekasan, kitab Daniel kabukak segelé, lan pepadhang sing metu saka iku katuduhaké déning telung mangsa kenabian ing sajroning pasal pungkasan kitab Daniel. Pasal iku dadi omega saka telung pasal sing mbentuk wahyu Hiddekel, lan wahyu Hiddekel iku dadi omega tumrap telung pasal sing makili alpha saka wahyu-wahyu kali ing kitab Daniel. Kali-kali sing diwiwiti ing Éden pungkasane tumeka marang Daniel, banjur Sabda kenabiané Allah nuntun kali-kali iku marang gerakan Millerite saka malaékat kapisan lan kapindho, yaiku gerakan alpha saka loro gerakané telung malaékat. Sewu rong atus sangang puluh taun ing ayat kaping sewelas iku dadi omega tumrap ramalan patang atus telung puluh tauné Abram lan Paulus.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Sadurungé kita nerusaké ing Daniel rolas lan gandhèngané karo ramalané Abram, becik manawa kita kèlingan sapa Paulus iku. Paulus ora mung rasul tumrap para bangsa liya, nanging uga, padha wigatiné, piyambakipun ngaturaké pesené lumantar Sabdaning Allah kang sipatipun profetik. Sing luwih wigati manèh, Paulus iku nabi dispensasional. Nabi dispensasional iku nabi kang diangkat kanggo nuntun umaté Allah saka siji dispensasi menyang dispensasi liyané, kaya déné Musa, saka pangibadah ing mesbèh menyang pangibadah ing papan suci; Yokanan Pambaptis, saka papan suci kadonyan menyang Papan Suci ing Swarga. Paulus nyerat katrangan lan pranatan ngenani panrapané sing harfiah marang sing rohaniah luwih akèh tinimbang kabèh panulis Kitab Suci liyané digabung dadi siji, kanthi béda kang adoh banget! Piyambakipun diangkat kanggo nerangaké peralihan saka sing harfiah marang sing rohaniah ing konteks umaté prajanjian Allah.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Paulus punika dados pranala panggandhèng antawisipun janji-janji prejanjian tumrap umat pilihan Abraham, nalika umat pilihan punika ngalami transisi saking sipat harfiah dados rohaniah. Manawi panjenengan dereng mantep mangertos kalungguhan Paulus wonten ing sajarah prejanjian, mila saged kemawon panjenengan boten ningali kados pundi pantesipun kanthi ilahi bilih ramalan kapisan ngenani umat prejanjianipun Allah punika satunggaling ramalan wekdal kaping kalih ingkang kawiwitan kanthi mangsa 30 taun. Satunggaling ramalan ingkang dipunadegaké déning rama saking umat pilihan punika, lan nalika piyambakipun ngalami transisi dados umat pilihan rohaniah, satunggaling nabi dispensasional dipunwungu supados nandhani lan nerangaké transisi punika, saha ugi supados ngesahaké ramalan wekdalipun Abram kanthi seksi kaping kalih saking Prajanjian Anyar ingkang selaras kaliyan seksi kapisan saking Prajanjian Lawas. Abram ing wiwitan, lajeng Paulus ing pungkasan, sami dados pralambang tumrap wigatinipun angka 1290 ing dinten-dinten wekasan.

We will continue in the next article.

Kita bakal nerusaké ing artikel sabanjuré.

> “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. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> “Paningalé Zakharia ngenani Yosua lan Sang Malaékat tumrap kanthi kakuwatan kang mirunggan tumrap pangalamané umaté Gusti Allah ing adegan-adegan panutuping dina gedhé pangruwatan. Pasamuwan sésa banjur bakal katuntun mlebu ing pacoban lan kasangsaran kang gedhé. Wong-wong kang netepi dhawuh-dhawuhé Gusti Allah lan imané Gusti Yésus bakal ngrasakaké bebenduning naga lan para wadyabalané. Sétan ngétung jagad iki minangka para kawulané; dhèwèké wus oleh pangwasané malah marang akèh wong kang ngakuné Kristen. Nanging ana ing kéné satunggiling golongan alit kang nglawan pangwasané. Manawa dhèwèké bisa mbusak wong-wong mau saka ing bumi, kamenangané bakal sampurna. Kaya déné dhèwèké ngaruhaké para bangsa kapir supaya numpes Israèl, mangkono uga ing mangsa cedhak dhèwèké bakal ngojok-ojoki kakuwatan-kakuwatan ala ing bumi supaya numpes umaté Gusti Allah. Manungsa bakal diprentah supaya maringaké katrésnan marang pranatan-pranatan manungsa kang nglanggar angger-angger ilahi.

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> “Wong-wong kang setya marang Gusti Allah bakal kaancam, dipaido, lan dikucilaké. Wong-wong iku bakal ‘dipasrahaké déning para wong tuwa, lan para sadulur, lan para sanak kadang, lan para mitra,’ malah nganti tumeka pati. Lukas 21:16. Pangarep-arep siji-sijiné ana ing sih-rahmaté Gusti Allah; pambélaan siji-sijiné yaiku pandonga. Kaya déné Yosua nyuwun kanthi temen ana ing ngarsané Sang Malaékat, mangkono uga pasamuwan sésa, kanthi ati kang remuk lan pracaya kang ora goyah, bakal nyuwun pangapura lan pangluwaran lumantar Gusti Yésus, Juru Pangantarané. Wong-wong iku saestu sadar banget marang dosaing uripé, padha ndeleng kalemahan lan kasorané; lan padha siyap tumeka ing kasengsaran ati.”

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> Sang panggodha ngadeg ana ing sandhinge kanggo nuntut wong-wong mau, kaya dene nalika piyambakipun ngadeg kanggo ngalang-alangi Yosua. Piyambakipun nuding marang sandhangané kang reged, marang watak-wataké kang cacat. Piyambakipun ngaturaké kaélokan lan kabodhoané, dosa-dosaé amarga ora nduwèni panuwun, uga sipat-sipaté kang ora sarupa karo Kristus, kang wus ngina marang Panebusé. Piyambakipun ngudi nggetak wong-wong mau kanthi pangira manawa kaanané wis tanpa pangarep-arep, manawa reregeding najisé ora bakal tau kasucekaké. Piyambakipun ngarep-arep kanthi mangkono bisa ngrusak pracayané, supaya wong-wong mau nyerah marang panggodhané, lan murtad saka kasetyané marang Allah.

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> “Sétan nduwèni pangawruh sing pas bab dosa-dosa sing wis digodhaaké marang umaté Allah supaya padha nindakaké, lan dhèwèké nyurung tudhuhan-tudhuhané marang wong-wong mau, kanthi mratelakaké yèn marga saka dosa-dosané, padha wis kelangan pangayoman ilahi, sarta ngakoni yèn dhèwèké nduwèni hak kanggo numpes wong-wong mau. Dhèwèké mratelakaké yèn wong-wong mau padha pantes, kaya déné dhèwèké dhéwé, kanggo katilar saka sih-rahmaté Allah. ‘Apa iki,’ pangandikané, ‘umat sing bakal njupuk panggonanku ing swarga, lan panggonané para malaékat sing wis manunggal karo aku? Wong-wong mau ngakoni manut marang angger-anggeré Allah; nanging apa padha wis netepi pepakoné? Apa padha ora luwih tresna marang awaké dhéwé tinimbang tresna marang Allah? Apa padha ora ngluhuraké kapentingané dhéwé ngungkuli pangabektiné marang Panjenengané? Apa padha ora tresna marang prakara-prakara donya? Delengen dosa-dosa sing wis nandhani uripé. Delengen rasa pamrihé, pialané, sengité siji marang sijiné. Apa Allah bakal nundhung aku lan para malaékatku saka ngarsané, nanging malah maringi ganjaran marang wong-wong sing wis kaluputan nindakaké dosa-dosa sing padha? Paduka ora bisa nindakaké iki, dhuh Pangéran, miturut kaadilan. Kaadilan nuntut supaya ukuman dipratélakaké marang wong-wong mau.’”

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> “Nanging sanajan para pandherekipun Kristus sampun damel dosa, piyambakipun boten nyerahaken dhirinipun supados dipun kendhalèkakên déning pakaryan-pakaryan satani. Piyambakipun sampun mratobat saking dosa-dosanipun lan sampun ngupados Gusti kanthi andhap-asor lan kalulutaning manah, lan Pangayom ilahi ngaturaken panyuwunan tumrap kapentinganipun. Panjenenganipun ingkang paling kathah dipun larani déning rasa boten matur nuwunipun, ingkang nguningani dosa-dosanipun ugi tobatipun, ngandika: ‘Mugi Pangéran ndhawuhi sampeyanku, hé Satan. Aku sampun masrahaken gesang-Ku tumrap jiwa-jiwa punika. Piyambakipun kaserat wonten ing tlapakaning asta-Ku. Piyambakipun saged gadhah cacat-cacat watak; piyambakipun saged sampun gagal wonten ing usaha-usahanipun; nanging piyambakipun sampun mratobat, lan Aku sampun ngapunten saha nampi piyambakipun.’”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> “Serangan-serangané Iblis kuwat, pangapusané alus lan licik; nanging mripaté Pangéran tumuju marang umat-é. Kasangsarané gedhé, geni pawon pangobongan iku katon kaya arep ngentèkaké wong-wong mau; nanging Gusti Yésus bakal ngetokaké wong-wong mau kaya mas sing wis kabuktèkaké ana ing geni. Kadonyan-é bakal disirnakaké, supaya lumantar wong-wong mau gambaré Kristus bisa katampak kanthi sampurna.

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> “Kala-kala Gusti katingal kados dene sampun kesupen dhateng bebaya-bebaya ingkang ngancam pasamuwanipun lan cilaka ingkang katindakaken dhateng pasamuwan punika déning para mungsuhipun. Nanging Allah boten kesupen. Boten wonten satunggal prekawis ing jagad punika ingkang langkung kinasih déning manahipun Allah kajawi pasamuwanipun. Boten dados karsa-Nipun bilih kawicaksanan kadonyan ngrusak cathetanipun. Panjenenganipun boten nilar umatipun supados kasoraken déning panggoda-panggodanipun Iblis. Panjenenganipun badhé ngukum tiyang-tiyang ingkang nyalahi nggambaraken Panjenenganipun, nanging Panjenenganipun badhé paring sih-rahmat dhateng sedaya tiyang ingkang mratobat kanthi temen. Dhateng tiyang-tiyang ingkang nyuwun dhateng Panjenenganipun supados kaparingan kakiyatan kanggé ngrembakakaken watak Kristen, Panjenenganipun badhé maringi sedaya pitulungan ingkang dipunbetahaken.

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> “Ing ing wekasaning jaman, umaté Allah bakal sesambat lan nangis merga saka sakèhé pangawulan nistha kang katindakaké ana ing nagara. Kanthi luh, wong-wong mau bakal ngélingaké para duraka bab bebayané amerdi lan ngidak-idak angger-angger ilahi, lan kanthi kasangsaran kang ora kena kaandharaké, wong-wong mau bakal ngasoraké awaké dhéwé ana ing ngarsané Pangéran kanthi pamratobat. Para duraka bakal nggeguyu kasusahane lan nyepèlèkaké panyuwun-panyuwuné kang khidmat. Nanging kasangsaran lan andhap-asoring umaté Allah iku dadi bukti kang cetha tanpa kleru yèn wong-wong mau lagi ngrebut bali kakuwatan lan kaluhuran budi pekerti kang wis ilang déning akibat dosa. Awit wong-wong mau saya nyedhak marang Kristus, awit mripaté tumuju marang kasucèné Panjenengané kang sampurna, mula wong-wong mau bisa nyumurupi kanthi cetha banget sepira gedhéné kasinisaning dosa. Alusing budi lan andhap-asor iku saraté kasil lan kamenangan. Makutha kamulyan ngentèni wong-wong kang sujud ana ing sikilé salib.”

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> “Para wong pitadosing Allah kang setya lan tekun ndedonga iku, kados-kados katutup bebarengan kaliyan Panjenengane. Dheweke piyambak boten mangertos sapinten kukuh anggènipun katamèngi. Kasedhot déning Satan, para panguwasa jagad punika ngupadi ngrusak wong-wong mau; nanging manawi mripating para putraning Allah kapunbikak kados déné mripating abdinipun Elisa ing Dhotan, mesthi bakal sami nyumurupi para malaékat Allah ngémah ngubengi wong-wong mau, nyekel supados pasukaning pepeteng boten saged tumindak.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Manakala umat Allah ngasoraké nyawané ana ing ngarsané Panjenengané, nyuwun kasucèné ati, dhawuh punika kaparingaké, ‘Copotana sandhangan kang reged iku,’ lan tembung panglipur punika kaandharaké, ‘Lah, Ingsun wus ndadèkaké kaluputanmu sirna saka ing kowé, lan Ingsun bakal ngesokaké marang kowé salin pangageman.’ Zakharia 3:4. Jubah tanpa cacad saka kabenerané Kristus dipasrahaké marang para putrané Allah kang wus kabukten, kagodha, nanging setya. Turah-turah kang diremehké padha dipanganggoni pangageman kamulyan, lan ora bakal najis manèh déning karusakaning jagad. Asmané tetep tinulis ana ing kitab kauripané Sang Cempen, kacathet ana ing antarané para setya ing sakehing jaman. Wong-wong mau wus nglawan akal-cilakané si pangapusi; wong-wong mau ora kagingsir saka kasetyané marga saka gemuruhé naga. Saiki wong-wong mau langgeng kaayoman saka sakehing piranti godhané si panggodha. Dosané dipindhahaké marang wiwitaning dosa. “Mitra kang éndah” dipasangaké ana ing endhasé.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Nalika Iblis lagi nyurung panggawene tuduhan-tuduhané, para malaékat suci, tanpa katon, padha mlaku mrana-mréné, masang ing wong-wong setya iku meterai saka Gusti Allah kang gesang. Iki wong-wong sing ngadeg ana ing Gunung Sion bebarengan karo Sang Cempen, awit asmane Sang Rama katulis ana ing bathuké. Padha ngidungaké kidung anyar ana ing ngarsaning dhampar, yaiku kidung kang ora ana wong siji waé bisa sinau kejaba satus patang puluh papat ewu wong kang wus katobus saka bumi. ‘Iki wong-wong kang ngetutaké Sang Cempen menyang ngendi waé Panjenengané tindak. Iki wis katobus saka ing antaraning manungsa, dadi woh kawitan kanggo Gusti Allah lan kanggo Sang Cempen. Lan ing cangkeme ora katemu cidra: awit padha tanpa cacad ana ing ngarsaning dhamparé Gusti Allah.’ Wahyu 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> “Saiki wis katindakake kasampurnan tembung-tembunge Malaekat: ‘Saiki rungokna, dhuh Yosua imam agung, kowe lan para kancamu kang lenggah ana ing ngarepmu, awit dheweke iku wong-wong kang dadi kaélokan; sabab, lah, Aku bakal ndhatangaké AbdiningSun, yaiku Sang Pang.’ Zakharia 3:8. Kristus kaandharaké minangka Panebus lan Juruwilujeng umat-Né. Saiki satemené wong-wong ‘kang dadi kaélokan’ iku yaiku para sésa, nalika luh lan kaasoran sajroning laku lampah peziarahané padha digantos déning kabungahan lan kamulyan ana ing ngarsané Allah lan Sang Cempé. ‘Ing dina iku Pangé Pangéran bakal éndah lan mulya, lan wohing bumi bakal becik banget lan éndah tumrap wong-wong kang kawilujengaké saka Israèl. Lan bakal kelakon, sing kari ana ing Sion lan sing tetep ana ing Yérusalèm bakal sinebut suci, iya saben wong kang katulis ana ing antarané wong urip ing Yérusalèm.’ Yesaya 4:2, 3.” Prophets and Kings 587–592.

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