In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Ing taun katelu paprentahané Yoyakim, raja Yéhuda, Nebukadnésar, raja Babul, teka marang Yérusalèm lan ngepung kutha iku. Lan Pangéran masrahaké Yoyakim, raja Yéhuda, menyang tangané, bebarengan karo sapérangan prabot saka padalemané Allah; prabot-prabot iku digawa menyang tanah Sinear, menyang padalemané allahé dhéwé; lan prabot-prabot mau diselehaké ana ing omah kasugihané allahé. Daniel 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Kitab Daniel lan Wahyu iku satemené kitab kang padha, lan garis-garis pangujanan kang dipratélakaké ana ing kitab Daniel diterusaké ana ing kitab Wahyu. Wahyuipun Gusti Yesus Kristus nglambangaké peparing pangujanan pungkasan kang kawedhar sadurungé lawanging sih-rahmat katutup.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Kayekten-kayekten kang ing jaman biyèn wis dimangertèni kanthi bener saka kitab Wahyu, nanging banjur kasèlak déning adat lan tradhisi, isih tetep dadi kayekten, lan ing dina iki lagi dibukak segelé manèh déning Singa saka taler Yehuda, lan kayekten-kayekten iku saiki lagi nglairaké kasampurnaning panggenapané.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Bebener-bebener sing ing jaman biyèn wis dimangertèni kanthi bener saka kitab Daniel nanging wis kaségel déning adat lan tradhisi, isih tetep dadi bebener, lan ing dina iki bebener-bebener iku lagi dibikak segelé manèh déning Sanga saka taler Yehuda, lan saiki bebener-bebener iku lagi nyatakaké kasampurnaning panggenepané.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Kitab Daniel sajatosipun namung minangka kitab ingkang kapisan saking kalih kitab ingkang nglambangaken Wahyuipun Yesus Kristus.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Yehoiakim iku sawijining pralambang saka panguwataning piwulang kapisan ing sajroning sawijining gerakan pambaru. Panjenengané uga dadi pralambang prajanjian, awit pangowahan jeneng kanthi profetik nandhani wiwitaning sawijining sesambetan prajanjian. Sesambetan prajanjian kang dipunlebeti déning Gusti Allah karo sawijining umat kang sadurungé dudu umat prajanjianipun Gusti Allah, diwiwiti nalika panguwataning piwulang kapisan.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Ing jaman biyèn padha dudu sawijining umat, nanging saiki wus dadi umaté Allah; kang biyèn durung padha nampa sih-rahmat, nanging saiki wus padha nampa sih-rahmat. 1 Petrus 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Lambang manawa jeneng diganti minangka pralambang sawijining sesambetan prajanjian wis ditetepake lumantar owahing jeneng Abram dadi Abraham, jeneng Sarai dadi Sarah, jeneng Yakub dadi Israel, lan Saul dadi Paul. Ana paseksi-paseksi liya tumrap pralambang iki, nanging ing pasal kapisan kitab Daniel, jeneng Daniel diganti dadi Belteshazzar, lan jeneng Hananya diganti dadi Shadrach, jeneng Misael dadi Meshach, lan jeneng Azarya dadi Abednego.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Nalika Gusti lumebet ing sesambetan prajanjian karo sawijining bangsa, ing wektu kang padha Panjenengane uga ngliwati sawijining umat prajanjian kang lawas. Yoyakim nggambarake umat prajanjian kang lagi diliwati, lan Daniel, Hananya, Misael, lan Azarya nggambarake umat prajanjian kang banjur kapilih. Nalika wong-wong lumebet ing sesambetan prajanjian, banjur wong-wong iku dipunujani, apa padha bakal netepi syarat-syarat prajanjian iku utawa ora. Pacoban iku digambarake lumantar tumindak mangan.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adam lan Hawa gagal ing pepanggihaning pacoban lumantar tumindak mangan, lan nalika Gusti Allah sapisanan ngiket prajanjian karo umat pilihan, Panjenengane miwiti sesambetan iku kanthi nyoba wong-wong mau nganggo manna. Israèl kuna ing wekasané gagal ing pacoban iku, nanging kanthi mangkono wong-wong mau maringi rujukan kang kapisan lan paseksen kang kapisan tumrap kasunyatan yèn pacoban prajanjian iku dudu pacoban tunggal, nanging sawijining prosès pacoban. Ing pacoban kang kaping sepuluh, wong-wong mau kapatrapaké supaya mati ana ing ara-ara samun sajroning patang puluh taun candhaké. Gusti Allah banjur ngiket prajanjian karo Yosua lan Kaleb, mangkono maringi paseksen yèn nalika Pangéran ngiket prajanjian karo umat pilihan, Panjenengane uga lagi ngliwati umat prajanjian kang biyèn. Ing pungkasané Israèl kuna, kang uga dadi wiwitané Israèl rohani, prosès pacoban pungkasan tumrap Israèl kuna iku dadi prosès pacoban kang kapisan tumrap Israèl rohani, lan iku diwakili minangka Roti Saka Swarga. Bab iku wis dilambangaké déning manna ing prosès pacoban prajanjian kang kapisan.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Ing proses pamriksan iku, kang bebarengan dadi proses pamriksan kang kapisan lan kang pungkasan, Gusti Yesus netepake ujian Roti swarga nalika Panjenengane ngandika manawa wong-wong kang dadi umat prejanjiané kudu mangan dagingé lan ngombé getihé. Panjenengane kelangan murid luwih akèh ing wektu presentasi iku tinimbang ing wektu liya sajrone paladosané. Pasulayan iku ing sajrone paladosané dadi pucuking ilustrasi proses pamriksan prejanjian, lan Sister White maringi katrangan dawa ngenani prastawa iku ing The Desire of Ages, kang irah-irahan babé yaiku “The Crisis in Galilee”. Jeneng Galilee tegesé “engsel,” utawa “titik balik,” lan ing bab iku, dheweke njlentrehake sebabe para murid minger saka Panjenengane. Wong-wong mau ora gelem nerapake paseksèné bab syarat mangan dagingé lan ngombé getihé kanthi metodologi nabi kang trep. Dheweke nedahake manawa wong-wong mau nyekel adat lan tradhisi konsep-konsep kenabian kang wis diwejangake Iblis menyang pangerten Alkitabiah Israèl kuna. Salah pangerten iku maringi wong-wong mau apa sing, miturut panganggepé dhewe, dadi alesan kanggo nerapake pangandikané kanthi harfiah, dudu kanthi rohaniah. Dheweke uga negesake manawa nalika wong-wong kang “minger” saka Gusti Yesus (Galilee), kang kaidentifikasi ing pasal kaping nem saka Yokanan (John 6:66), padha ora lumaku bebarengan karo Panjenengane maneh ing salawas-lawase.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Kados ing proses pangujian prajanjian tumrap Israèl kuna ing wiwitan, mekaten ugi ingkang pungkasan, kita manggih bilih nalika Allah mlebet ing sesambetan prajanjian kaliyan satunggaling bangsa pilihan, ing wekdal ingkang sami Panjenenganipun ugi nglangkungi bangsa ingkang dados umat prajanjian sadèrèngipun. Kita ugi manggih bilih Panjenenganipun nguji bangsa punika, boten kanthi satunggal ujian kemawon, nanging kanthi satunggaling proses pangujian. Kita ugi nyumurupi bilih proses pangujian punika dipunlambangaken déning satunggaling prekawis ingkang kedah dipunpangan. Kita ugi manggih bilih panganan punika nggambaraken Sabdanipun Allah, lan bilih ujian punika nyakup pilihan antawisipun kalih warni panganan kanggé dipunpangan. Menapa kita nedha saking saben wit ingkang Allah sampun ngandika bilih kita saged nedha saking punika, utawi menapa kita nedha saking wit ingkang sampun dipunlarang dhateng kita supados boten nedha saking punika? Kita ugi manggih bilih pilihan babagan menapa ingkang kedah dipunpangan punika nyakup ugi ujian babagan kados pundi kita nedha panganan ingkang kaaturaken.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Ing pungkasaning Israèl kasukman, ing jaman gerakan Millerit, pesen kang kapisan diparingi kakuwatan ing tanggal 11 Agustus 1840. Jehoiakim ing kono nggambarake wong-wong Protestan kang banjur lagi digawa menyang Babil supaya dadi para putriné. Wong-wong mau dipasrahaké marang sawijining ujian nalika malaékat ing Wahyu sapuluh tumedhak lan nyekel kitab cilik kang kabuka ana ing astané. Kaya dene Jehoiakim mbalela marang panjaluké Nebukadnésar, lan sawisé kuwi banjur digawa menyang panangkaran, wong-wong Protestan ora gelem mangan panganan kang ana ing astané malaékat mau, adhedhasar tradhisi lan adat kang digawa metu bebarengan karo wong-wong mau saka Jaman Peteng.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
Ing mangsa semi taun 1844, proses panggodhèn iku wus tekan sawijining “titik balik” tumrap Yoyakim lan para Protestan, lan kaya déné ing proses panggodhèn kang kapisan tumrap Israèl rohani, wong-wong mau “mbalik” lan ora lumaku bebarengan karo Gusti Yésus manèh. Ing sajarah iku, Dhanièl, Hananya, Misyaèl, lan Azarya makili para Millerit, kang milih mangan kitab cilik kang legi ana ing cangkemé, nanging banjur dadi pait ana ing wetengé.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Manawi kita nglebetaken Adam lan Hawa, kita gadhah sekawan seksi klasik bilih pacobèn punika dipunlambangakaken déning tumindak mangan. Kita gadhah sawetawis seksi kenabian, ingkang kabèh nggadhahi tandha tanganipun ingkang wiwitan lan ingkang pungkasan. Seksi saking pacobèn manna punika minangka seksi wiwitan, lan pacobèn Roti saking Swarga punika dados pacobèn wiwitan tumrap Israel rohaniah, déné ing wekdal ingkang sami ugi dados seksi pungkasan tumrap Israel kuna. Pacobèn saking kitab alit punika kalih-kalihipun, wiwitan lan pungkasan. Punika pungkasanipun pangumbaraan Israel rohaniah minangka pasamuwan ing ara-ara samun, lan punika ugi wiwitanipun para tiyang ingkang kapilih dados umat Allah pungkasan ingkang kaanggep minangka golongan tartamtu. Para Millerit punika wiwitanipun umat Allah ingkang kapérang minangka golongan tartamtu, ingkang badhé dipunwastani minangka sungu Protestanisme ingkang leres. Wonten sawetawis seksi tumrap proses pacobèn ingkang dipunwiwiti nalika pekabaran ingkang kapisan dipunwènèhi kakuwatan.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Ing proses-proses panggodhahan mau ana sawijining “titik pambulikan”, nalika meh kabèh para murid padha murtad. Nalika paseksèné Yosua lan Kaleb, sakèhé Israel padha murtad lan ngupaya bali menyang Mesir. Ing pasamuwan ing Galiléa, mayoritas para murid padha murtad. Amarga Gusti Yesus iku Alfa lan Omega, “titik pambulikan” kang digambaraké ing pungkasaning proses panggodhahan uga dilambangaké ing wiwitaning proses panggodhahan. Nalika manna kapisan kaparingaké marang Israel kuna, ana wong-wong kang langsung murtad saka pituduh-pituduh mau. Ing baptisané Kristus, Panjenengané minger lan tindak menyang ara-ara samun. Sister White migunakaké lambang titik pambulikan mau kanthi cara kang maringi pitedah banget.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
“Ana mangsa-mangsa kang dadi titik balik ing sajarahing bangsa-bangsa lan pasamuwan. Ing pangayomaning Gusti Allah, nalika krisis-krisis kang manéka warna iki dumugi, pepadhang kanggo mangsa iku kaparingaké. Manawa pepadhang iku katampi, ana kamajuan rohani; manawa katampik, banjur nututi kemunduran rohani lan kacilakan kaya kapal pecah. Gusti lumantar Sabdané wis mbukak pakaryan agresif Injil, kaya kang wis kalampahan ing jaman biyèn lan bakal kalampahan ing tembé, nganti tumeka ing pasulayan pungkasan, nalika daya-daya Sétan bakal nindakaké gerakan pungkasané kang nggumunaké. Saka Sabda iku kita mangerténi yèn kakuwatan-kakuwatan saiki lagi makarya, kang bakal ndadèkaké rawuhé pasulayan gedhé pungkasan antarané kabecikan lan piala—antarané Sétan, pangeraning pepeteng, lan Kristus, Pangeraning urip. Nanging kamenangan kang bakal teka tumrap wong-wong kang tresna lan ngabekti marang Gusti Allah iku mesthi temenan, saupama dhamparé tetep mantep ing swarga.” Bible Echo, August 26, 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Nalika manna kapisan diparingaké marang Israèl kuna, pepadhang tumrap sajarah iku diparingaké. Nalika baptisané Kristus, pepadhang tumrap sajarah iku diparingaké. Ing tanggal 11 Agustus 1840, pepadhang tumrap sajarah iku diparingaké. Saben titik balik mau nandhani wiwitaning sawijining proses panggodhèkan sing ing pungkasané tumuju marang titik balik liyané, nalika umat prajanjian sing biyèn padha mbalik nyingkur lan ora lumaku bebarengan karo Kristus manèh.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Amarga manéka warna prosès panggodhahan iki nglambangaké prosès panggodhahan tumrap umaté prejanjian lawas lan uga tumrap umaté prejanjian anyar, ana loro kasimpulan saka prosès panggodhahan kasebut. Kasimpulan saka prosès panggodhahan, lan mulané titik balik pungkasan tumrap para Protestan ing sajarah Millerit, yaiku mangsa semi taun 1844. Kasimpulan saka prosès panggodhahan (ing mangsa gugur taun 1844), utawa titik balik tumrap para Millerit dhéwé, dumadi sawisé titik balik tumrap mantan umaté Allah.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Ing sajarah Kristus, prosès pangujian punika katandhani déning Panjenengané ngresiki Padaleman Suci kaping kalih, sepisan ing wiwitaning paladosanipun, lan lajeng sapisan malih ing pungkasaning paladosanipun.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Nalika Gusti Yesus miwiti paladosan umum Panjenengane, Panjenengane nyucekake Bait Suci saka panajisan sing sacrilegious. Ing antarané tumindak-tumindak pungkasan saka paladosan Panjenengane ana panyucekan kapindho tumrap Bait Suci. Mangkono uga, ing pakaryan pungkasan kanggo pepènget marang jagad, ana loro panggilan kang béda kang katujokaké marang gréja-gréja. Pawarta malaékat kapindho iku, ‘Babil wis tiba, wis tiba, kutha gedhé iku, merga dhèwèké wis ndadèkaké kabèh bangsa ngombé saka anggur bebenduné jinahe’ (Wahyu 14:8). Lan ing panguwuh sora saka pawarta malaékat katelu, ana swara kaprungu saka swarga, pangucapé, ‘Metua saka ing kono, hé umat-Ku, supaya kowé aja mèlu nindakake dosa-dosané, lan supaya kowé aja nampa pageblug-pageblugé. Amarga dosa-dosané wis tekan ing swarga, lan Allah wis ènget marang piala-pialané’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Prosès panyuwunan tumrap rong panyucèn Padaleman Suci déning Kristus iku selaras karo Maleakhi bab telu, miturut tulisan-tulisan Roh Nubuat.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Kanthi ngresiki Padaleman Suci saka para panuku lan para bakul saka donya iki, Gusti Yesus mratelakake misi Panjenengane kanggo ngresiki ati saka najising dosa,—saka pepénginan kadonyan, hawa nepsu kang mentingaké awaké dhéwé, pakulinan ala, kang ngrusak jiwa. Maleakhi 3:1–3 dipethik.” The Desire of Ages, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Panyucèning umaté Allah nggambaraké prosès pangujian kang bola-bali diidhèntifikasi karo sawetara garis ramalan. Saben rujukan, wiwit saka Adam lan Hawa tekan sajarahé kaum Millerite, nggambaraké panyucèning wong satus patang puluh papat èwu.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Ing dina-dina pungkasan sajarahing bumi iki, prejanjiané Allah karo umaté kang netepi pepakon-pépakoné kudu dianyari manèh.” Review and Herald, 26 Februari 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Proses panyucèné wong satus patang puluh papat ewu iku minangka rujukan kapisan ing kitab Daniel, yaiku kitab kapisan saka loro kitab sing bebarengan makili Wahyu Yesus Kristus kang dibukak segelé sadurungé mangsa pencoban manungsa katutup. Proses panyucèné wong satus patang puluh papat ewu iku uga dilambangaké minangka proses pemeteraian. Nalika pekabaran kapisan bab proses panyucèn lan pemeteraiané wong satus patang puluh papat ewu diwiwiti tanggal 11 September 2001, iku dadi titik balik tumrap pasamuwan lan tumrap jagad. Ing Wahyu pasal wolulas, malaékat kang madhangi jagad nganggo kamulyané banjur rawuh. Nanging ing Wahyu wolulas, malaékat iku ora dilambangaké nyekel apa-apa kanggo dipangan ana ing tangane—nanging iku ana ing kono. Kitab cilik iku ana ing kono. Iku bisa kanthi gampang diweruhi déning wong-wong kang milih mangan metodologi kang dilambangaké minangka “line upon line,” déning nabi Yesaya.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
Kanthi nerapaké “baris ing ndhuwur baris” kita mangertèni yèn nalika Kristus tumurun ing 11 September 2001, Panjenengané uga nggadhahi sawijining “kitab cilik” kang wis dipralambangaké minangka “manna”, “roti saka swarga” lan “kitab cilik” mau. Nanging ing 11 September 2001, umat pilihan biyèn, kang dipralambangaké déning Yoyakim, milih tetep nyekeli adat lan tradhisi Adventisme, banjur wiwit lumaku menyang panangkaraning Babil, kang bakal kasampurnakaké ing angger-angger Minggu.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Saiki muncule tembung sing dakucapaké yèn New York bakal disapu déning gelombang pasang? Iki ora tau dakucapaké. Aku wis ngucapaké, nalika aku ndeleng gedhong-gedhong gedhé kang lagi dibangun ana ing kana, tingkat demi tingkat, ‘Pemandhangan kang nggegirisi apa ta sing bakal kelakon nalika Pangéran jumeneng kanggo ngguncang bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kasembadan.’ Sakabèhé pasal kaping wolulas saka kitab Wahyu iku minangka pepènget ngenani apa sing bakal tumiba ing bumi. Nanging aku ora nduwèni pepadhang kang mligi ngenani apa sing bakal tumiba ing New York, kejaba yèn aku ngerti yèn ing sawijining dina gedhong-gedhong gedhé ana ing kana bakal diruntuhaké déning panggulingan lan pambalikaning panguwasané Gusti Allah. Saka pepadhang sing diparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Siji tembung saka Pangéran, siji jamahan saka panguwasané kang maha rosa, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandhangan bakal kelakon kang nggegirisiné ora bisa kita bayangaké.” Review and Herald, July 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Nalika “gedhong-gedhong ageng” ing “New York” “dirubuhaké déning pambalikan lan panggulawenthahaning pangwasaning Allah,” ing tanggal 11 September 2001, pepadhanging malaékat saka Wahyu wolulas ngebaki sakabèhing bumi, awit sawijining titik balik wus tekan ing sajarah kéwan bumi saka Wahyu telulas.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Ana mangsa-mangsa kang dadi titik balik ing sajarah bangsa-bangsa lan greja. Ing panguwasaning Allah, nalika krisis-krisis kang beda-beda iki dumugi, pepadhang kanggo mangsa iku kaparingake. Manawa pepadhang iku katampi, ana kamajuan rohani; manawa ditampik, banjur nurun rohani lan karamipun iman bakal ndherek.” Bible Echo, August 26, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Nalika pepadhangé malaékat ing Wahyu wolulas tekan ing tanggal 11 September 2001, wong-wong sing nampani pepadhang mau maju sacara rohani, lan wong-wong sing nampik pepadhang mau mudhun sacara rohani, lan wiwit nerusaké lelampahan pambrontakané tumuju marang titik balik pungkasané, yaiku undhang-undhang Minggu, ing ngendi wong-wong mau salawas-lawasé ngrusak pangakoné minangka utusan-utusaning malaékat katelu. Wong-wong ing Galiléa sing mbalik lan ora lumaku manèh bebarengan karo Kristus ing Yokanan 6:66, lagi mbalik saka pepadhang sing sepisanan teka nalika Panjenengané dibaptis, yaiku nalika pesen kapisan saka sajarah pangujèn mau diparingi kakuwatan. Ing kitab Daniel bab kapisan, ana pepindhan babagan rong golongan wong kang ngabekti ing sajarah nalika pesen kapisan diparingi kakuwatan. Yoyakim nggambaraké wong-wong sing ngrusak pracaya, déné Daniel, Hananya, Misaèl, lan Azarya nggambaraké wong-wong kang setya.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Ing taun katelu pamaréntahané Yéhoyakim raja Yehuda, Nebukadnésar raja Babil teka ing Yérusalèm lan ngepung kutha iku. Lan Pangéran masrahaké Yéhoyakim raja Yehuda menyang tangané, bebarengan karo sapérangan prabot ing padalemané Allah; banjur digawané menyang tanah Sinear, menyang padalemané déwané, lan prabot-prabot iku dilebokaké ing omah bandhané déwané. Raja banjur dhawuh marang Asypenas, kepala para kasimé, supaya nggawa sawetara wong saka bani Israèl, saka turuné raja lan saka para pangéran; yaiku para nom-noman kang tanpa cacad, rupawan, trampil ing sakehing kawicaksanan, pinter ing pangawruh, paham ing élmu, lan duwé kabisan kanggo ngladèni ana ing kratoné raja, sarta kang bisa diwulang sastra lan basa wong Kasdim. Raja uga netepaké kanggo wong-wong mau jatah padinan saka panganané raja lan saka anggur kang diminum déning raja; mangkono wong-wong mau dipelihara telung taun lawasé, supaya ing pungkasané bisa ngadeg ana ing ngarsané raja. Ing antarané wong-wong iku ana uga saka bani Yehuda, yaiku Danièl, Hananya, Misaèl, lan Azarya. Kepala para kasim banjur maringi jeneng marang wong-wong mau: Danièl dijenengi Bèltsazar; Hananya dijenengi Sadrakh; Misaèl dijenengi Mésakh; lan Azarya dijenengi Abédnego. Nanging Danièl netepaké ing sajroning atiné yèn dhèwèké ora gelem najisaké awaké dhéwé nganggo jatah panganané raja utawa nganggo anggur kang diminum déning raja; mulané dhèwèké nyuwun marang kepala para kasim supaya ora prelu najisaké awaké dhéwé. Danièl 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Daniel, Hananya, Misaèl, lan Azarya iku anak-anaké Yehuda. Wong-wong mau dijalari sida kasim, mula dadi pralambangé generasi pungkasan Adventisme. Nebukadnésar, kaya déné akèh raja ing jaman kuna, ndadèkaké nom-noman papat saka Yéhuda iku dikastrasi, kanggo nyingkiraké samubarang rasa kuwatir sing mbokmanawa diduwèni déning raja nalika wong-wong mau ngawula dadi batur lan sesrawungan karo garwa-garwané raja sarta para seliré.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Kanthi pralambang, iku makili generasi pungkasan Adventisme, awit ora bakal ana maneh garis Yehuda sawisé papat iki. Papat iku pralambang jagad kabèh, mula makili generasi pungkasan para Advent Hari Ketujuh ing saindenging jagad sing ngakoni 11 September 2001 minangka panggeneping Sabda Allah sing sipatipun profetik.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Para Adventis dina Kapitu iku dadi pokok sabdaning Allah kang sipat wangsit, awit wong-wong mau iku wong-wong kang katimbalan dadi satus patang puluh papat èwu. Nanging warisan wangsité diwiwiti saka pambrontakan para leluhuré, ing taun 1863. Pambrontakan kang wiwitan iku meh ora bisa dingertèni, awit wis katutupan déning tradhisi lan pakulinan saka patang turunan pambrontakan kang saya ndadra. Sanadyan angel dingertèni, prakara iku kudu katon lan diakoni, kaya déné Daniel ing tembé mburi nindakaké ing Daniel pasal sanga. Panjenengané nindakaké mangkono kanthi ngakoni kayektèn kang dumunung ana ing Sabdaning Allah kang sipat wangsit.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Pambrontakan sing diturunaké langsung marang Dhanièl lan telu pawongan kang pinunjul kuwi, yaiku penolakan bapakné kanggo tetep kapisah saka pangaribawa para bangsa kapir sing ngubengi wong-wong mau. Ing taun 1863, Adventisme Laodikia bali marang metodologi Kitab Suci miturut Protestanisme murtad lan Katulik, kanggo njunjung penolakane marang pangenalan Miller bab “pitung mangsa” ing Imamat likur enem. Pambrontakan iku, tumrap Dhanièl lan telu pawongan kang pinunjul, diwakili déning ratu Hizkia.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Raja Hizkia nyuwun banget marang Pangéran supaya ora mati, lan pandongané kaparingi wangsulan nalika Pangéran maringi dhèwèké umur tambahan limalas taun. Kanthi mangkono, banjur dhèwèké nglairaké Manasé, salah sawijining raja Yéhuda sing paling duraka, nanging uga raja sing nandhani wiwitan saka penaklukan lan perbudakan Yéhuda sing maju sethithik-sethithik sajroning pitung undhakan. Ing taun 1856, Sang Seksi Sejati rawuh ngethok lawang Adventisme Laodikia, nanging wong-wong mau milih urip lan ora mati tumrap dhiriné. Nganti taun 1863, wong-wong mau wis mbangun manèh “Yerikho” lan miwiti pambrontakan sing saya mundhak, kang ing pungkasané ngalangi wong-wong mau supaya ora ngenali 11 September 2001 minangka wiwitaning lelampahan telung undhakan menyang perbudakan Babil rohani, kang rampung ana ing angger-angger Minggu.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Kagem raja Hizkia, taun 1863 dumugi nalika pandongané supaya tetep gesang kasembadani. Pangéran maringi sawijining pratandha manawa pandongané sampun katampi. Allah netepaké pandongan punika kanthi nggeser srengéngé, lan tiyang Babil ndeleng pakaryané Allah ing langit, senajan padha boten mangertos tegesipun. Sawisé punika, tiyang Babil rawuh dhateng Yerusalem kanggé ngertos bab Allah ingkang kagungan kasektèn nguwaosi srengéngé. Nanging, raja Hizkia, tinimbang ngluhuraké Allahing Swarga, tinimbang pejah tumrap dhiriné piyambak, malah milih ngluhuraké padaleman suci lan kuthanipun piyambak, tinimbang Allah ingkang sampun kapilihaké ngasta asmanipun wonten ing padaleman suci lan kutha punika.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Pambrontakan iku ndhatengaké pitepangan nubuatan bilih anak-putuné saking garis getihipun badhé dados batur-tukon lan sida-sida ing Babil. Anak-anak punika inggih Daniel, Hananiah, Mishael, lan Azariah, lan nggambaraken generasi pungkasan kasukman saking para Advent Hari Ketujuh ingkang ngakeni tanggal 11 September 2001 minangka sawijining titik balik wonten ing sajarah bangsa-bangsa donya lan gréja, nalika pepadhang punika kaparingaken, ingkang badhé nyobi lan ngesahaken saratus patang puluh sekawan ewu.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
Ing dina-dina iku Hizkia lara nganti arep mati. Banjur nabi Yesaya bin Amoz sowan marang panjenengané lan ngandika marang panjenengané, “Mangkene pangandikané Sang Yehuwah: Tata omahmu, awit kowé bakal mati lan ora bakal urip.” Mulané panjenengané mingeraké rai marang témbok lan ndedonga marang Sang Yehuwah, mangkéné, “Dhuh Yehuwah, kawula nyuwun, mugi Paduka éling sapunika, kadospundi kawula sampun lumampah wonten ing ngarsa Paduka kanthi kayektèn lan kanthi manah ingkang sampurna, sarta sampun nindakaké punapa ingkang saé wonten ing paningal Paduka.” Lan Hizkia nangis banget. Dumadakan, sadurungé Yesaya metu tekan plataran tengah, pangandikané Sang Yehuwah tumeka marang panjenengané, mangkéné, “Balikna, lan kandhanana marang Hizkia, panggedhéné umat-Ku: Mangkene pangandikané Sang Yehuwah, Allahé Dawud, leluhurmu: Aku wis mireng pandongamu, Aku wis weruh eluhmu; lah, Aku bakal marasaké kowé; ing dina katelu kowé bakal munggah menyang padalemané Sang Yehuwah. Lan Aku bakal nambahi umurmu limalas taun; sarta Aku bakal ngluwari kowé lan kutha iki saka tangané raja Asyur; lan Aku bakal mbélani kutha iki marga saka Aku piyambak lan marga saka abdiningSun Dawud.” Banjur Yesaya ngandika, “Jupuken gumpalan woh ara.” Wong-wong banjur njupuk lan nempèlaké iku ing bisulé, lan panjenengané waras. Lan Hizkia ngandika marang Yesaya, “Punapa ingkang dados pratandha bilih Sang Yehuwah badhé marasaké kawula, lan bilih ing dinten kaping tiga kawula badhé munggah dhateng padalemané Sang Yehuwah?” Yesaya banjur ngandika, “Iki pratandha kanggo kowé saka Sang Yehuwah, yèn Sang Yehuwah bakal nindakaké prakara kang wis dipangandikakaké: apa wewayangan bakal maju sapuluh undhak-undhakan, utawa bali mundur sapuluh undhak-undhakan?” Hizkia mangsuli, “Prakara entheng tumrap wewayangan manawa mudhun sapuluh undhak-undhakan; aja mangkono, nanging muga wewayangan bali mundur sapuluh undhak-undhakan.” Banjur nabi Yesaya sesambat marang Sang Yehuwah; lan Panjenengané ndadèkaké wewayangan bali mundur sapuluh undhak-undhakan, yaiku undhak-undhakan sing wis diliwati nalika mudhun ing penunjuk wektu Ahaz. Ing wektu iku Berodakhbaladan, bin Baladan, raja Babel, ngirim layang-layang lan pisungsung marang Hizkia, awit piyambakipun sampun mireng bilih Hizkia nate lara. Lan Hizkia nampani wong-wong mau lan nduduhaké marang wong-wong mau kabèh omahé barang-barang aji, salaka, emas, rempah-rempah, lenga jebad kang aji, sakabèhé omahé gaman, lan sakabèhé sing kapanggih ana ing padhuwitane; ora ana siji waé ing omahé utawa ing sakabèhé panguwasané sing ora diduduhaké Hizkia marang wong-wong mau. Banjur nabi Yesaya sowan marang raja Hizkia lan ngandika marang panjenengané, “Apa kang diucapaké wong-wong iki? Lan saka ngendi wong-wong iku teka marang kowé?” Hizkia mangsuli, “Wong-wong iku teka saka nagara kang adoh, yaiku saka Babel.” Panjenengané banjur ngandika, “Apa sing wis dideleng ing omahmu?” Hizkia mangsuli, “Kabèh barang sing ana ing omahku wis dideleng wong-wong mau; ora ana apa-apa ing antarane padhuwitanku sing ora dakduduhaké marang wong-wong mau.” Banjur Yesaya ngandika marang Hizkia, “Rungokna pangandikané Sang Yehuwah. Lah, bakal tekan wektuné, yèn kabèh sing ana ing omahmu, lan apa sing wis disimpen déning para leluhurmu nganti tekan dina iki, bakal diangkut menyang Babel; ora ana siji waé sing bakal kari, pangandikané Sang Yehuwah. Lan saka anak-anakmu sing bakal metu saka kowé, sing bakal koklairaké, wong-wong bakal njupuk wong-wong mau; lan wong-wong mau bakal dadi sida-sida ing kratoné raja Babel.” Banjur Hizkia ngandika marang Yesaya, “Apik pangandikané Sang Yehuwah sing wis kokucapaké iku.” Sebab panjenengané ngandika, “Apa iku ora becik, manawa tentrem lan kayektèn ana ing mangsaku?” Déné liyané saka riwayaté Hizkia, lan sakèhé kakuwatané, lan kepriyé panjenengané damel blumbang lan saluran banyu, sarta nglebokaké banyu menyang kutha, apa iku ora katulisan ing kitab babad para raja Yehuda? Lan Hizkia tilem bebarengan karo para leluhuré; lan Manasyé, putrané, jumeneng raja nggentèni panjenengané. 2 Para Raja 20:1–21.
The next verse says:
Ayat sabanjuré ngandika:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Manasye umur rolas taun nalika wiwit jumeneng ratu, lan mrentah seket lima taun ana ing Yerusalem. Lan asmane ibune yaiku Hefziba. 2 Raja-raja 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Punapa asilipun menawi Raja Hizkia nampi karsanipun Gusti, lajeng namung nata griyanipun lan pejah? Panjenenganipun diparingi limalas taun tambahan, lan tigang taun salajengipun Manasye ingkang duraka punika miyos. Punapa ingkang badhé kelampahan ing taun 1856, menawi Adventisme sampun nampi transisi saking Filadelfia dhateng Laodikia lan nata griyanipun sarta nilaraken kabeneran-kabeneran dhasar saking William Miller tetep utuh? Kula ngira kita boten badhé naté mangertos wangsulan tumrap pitaken punika, nanging ingkang kita mangertosi punika, bilih “Daniel madegaken ing manahipun bilih piyambakipun boten badhé najisaken piyambakipun kanthi pandumaning dhaharanipun ratu, utawi kanthi anggur ingkang dipununjukipun.”
We will continue Daniel chapter one in the next article.
Kita badhé nglajengaken Daniel bab satunggal ing artikel salajengipun.