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# The Book of Daniel - Number Fifteen

Kitab Daniel - Nomer Limalas

Daniel Chapter Two – Summary and Conclusion Part Two

Daniel Bab Loro – Ringkesan lan Kacindhakan Pérangan Loro

Author

Jeff Pippenger

Published

December 10, 2023

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At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.

Ing pungkasaning wulan Juli, 2023, swara ing ara-ara samun wiwit sesambat marang balung-balung garing sing mati, kaya kang dipralambangaké déning Daniel nalika sowan marang Arioch lan ngandhani wong mau yèn dhèwèké mangerti “rahasia” iku. Daniel sajroning gandhèngané karo Hananiah, Mishael lan Azariah nglambangaké utusan Élia, lan piwulang Élia iku nandhakaké yèn apa umaté Gusti Allah mangerti utawa nampani iku utawa ora, wong-wong mau wis ana ing sangisoré ipat-ipat.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Lan saiki, hé para imam, dhawuh iki katujokaké marang kowé. Yèn kowé ora gelem ngrungokaké, lan yèn kowé ora ngugemi ing sajroning ati, supaya mènèhi kamulyan marang asmaningSun, pangandikané Pangéran semesta alam, Ingsun mesthi ngutus ipat-ipat marang kowé, lan Ingsun bakal ngipat-ipati berkahmu; malah wis Sunipat-ipati wiwit saiki, merga kowé ora ngugemi iku ing sajroning ati. Malakhi 2:1, 2.

The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.

“Mangkono para ‘imam’ ing akhir jaman, miturut Petrus, yaiku umat prajanjiané Allah sing biyèn dudu umat prajanjiané Allah. Wong-wong iku yaiku wong-wong sing mangan ‘kitab kang kasimpen’ nalika malaékat kang gagah prakosa ing Wahyu wolulas tumurun ing tanggal 11 September 2001. Nanging miturut Maleakhi, wong-wong mau kataman ipat-ipat.”

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 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 2:3–10.

> Menawa kowe temen wus ngraosaké manawa Pangéran iku kebak sih. Marang Panjenengané kowe padha sowan, yaiku marang watu kang urip, kang satemené ditampik déning manungsa, nanging kapilih déning Allah lan mulya regané. Kowe uga, kaya watu-watu kang urip, padha kabangun dadi omah kasukman, dadi imam-imam suci, kanggo nyaosaké kurban-kurban kasukman, kang ditampi déning Allah lumantar Gusti Yésus Kristus. Mulané ana katulisan ing Kitab Suci: Lah, Aku nyelehaké ing Sion sawijining watu pojok kang utama, kapilih, lan mulya regané; lan sapa sing pracaya marang Panjenengané, ora bakal kawirangan. Mulané tumrap kowe kang pracaya, Panjenengané iku mulya regané; nanging tumrap wong-wong kang ora manut, watu kang ditampik déning para tukang yasa, iku uga kang dadi watu pojok kang utama, lan dadi watu sandhungan lan parang panatraping cidra, yaiku tumrap wong-wong kang kesandhung marang pangandika, amarga padha ora manut; lan pancèn tumrap kuwi uga padha wus katetepaké. Nanging kowe iku turunan kang kapilih, kaimaman karajan, bangsa kang suci, umat kagungan piyambak; supaya kowe martakaké kamulyan Panjenengané kang wus nimbali kowe metu saka pepeteng mlebu ing pepadhang Panjenengané kang nggumunaké: biyèn dudu umat, nanging saiki dadi umaté Allah; biyèn durung nampa sih-rahmat, nanging saiki wus nampa sih-rahmat. 1 Petrus 2:3–10.

The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.

“Para imam” ing dina-dina wekasan iku yaiku wong-wong kang “wis ngrasakake manawa Gusti iku becik.” “Ing jaman-jaman biyèn” wong-wong iku “dudu sawijining umat, nanging saiki wis dadi umaté Allah.” Wong-wong iku yaiku wong-wong kang wis nemokaké “watu kang urip,” kang “satemené katampik déning manungsa, nanging kapilih déning Allah lan aji.” Watu iku yaiku “pitu kaping” ing Imamat rong puluh enem, kang “para tukang yasa” saka gerakan Millerite “nampik” ing taun 1863. “Para tukang yasa” Millerite mbangun sawijining padaleman sajroning patang puluh enem taun, wiwit 1798 nganti 1844, nanging sawisé iku banjur milih nampik “tambahan kawruh” babagan “pitu kaping” kang teka ing taun 1856.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Umat-Ku katumpes marga saka kuranging kawruh: awit sira wus nampik kawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam tumrap Aku maneh: marga sira wus lali marang angger-anggering Allahmu, Aku uga bakal lali marang anak-anakmu. Nalika cacahé saya akèh, saya mangkono dosaé marang Aku: mulané kamulyané bakal Dakowahi dadi wirang. Hosea 4:6, 7.

The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.

Para “imam” ing dina-dina pungkasan nampi pekabaran “ping pitu” nalika padha dituntun bali marang dalan-dalan lawas Adventisme sawisé 11 September 2001. Padha wus ngraos pekabaran saka kitab kang kasamaran, lan iku “aèng regané.” Nanging Malakhi ngandika bilih para imam ing dina-dina pungkasan iku “kena ipat-ipat”, lan temtu waé “ping pitu” iku sawijining ipat-ipat. Padha ana ing sangisoring ipat-ipat “ping pitu,” amarga padha mbalèni dosa-dosaning para leluhuré. Malakhi ngandika bilih para imam padha najisaké asmaning Allah, kanthi nyaosaké “pisungsung kang najis”. Pisungsung iku ya iku ramalan tumrap 18 Juli 2020.

> For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.

> Amarga wiwit saka anggoné srengéngé njedhul tekan anggoné srengéngé surup, asma-Ku bakal dadi agung ana ing antarané para bangsa liya; lan ana ing saben panggonan menyan bakal kaunjukaké marang asma-Ku, sarta pisungsung kang suci: amarga asma-Ku bakal dadi agung ana ing antarané para bangsa kapir, pangandikané Pangéran sarwa kawula. Nanging kowé wis najisaké iku, marga kowé padha matur, Méjané Pangéran iku najis; lan wohé, yaiku panganané, pantes diremehake. Kowé uga padha matur, Lah, sayah banget iki! lan kowé padha ngina iku, pangandikané Pangéran sarwa kawula; lan kowé padha nggawa kéwan kang suwèk, lan kang pincang, lan kang lara; mangkono kowé padha nggawa pisungsung: apa Aku kena nampani iki saka tanganmu? pangandikané Pangéran. Nanging kena ipat-ipat wong kang cidra, kang ana ing pepanthané nduwèni lanang siji, banjur nazar, lan ngurbanaké marang Pangéran barang kang rusak: amarga Aku iki Raja kang agung, pangandikané Pangéran sarwa kawula, lan asma-Ku nggegirisi ana ing antarané para bangsa kapir. Lan saiki, hé para imam, pepakon iki katujokaké marang kowé. Manawa kowé ora gelem ngrungokaké, lan manawa kowé ora gelem nimbang ing sajroning ati, supaya ngluhuraké asma-Ku, pangandikané Pangéran sarwa kawula, Aku bakal ngutus ipat-ipat marang kowé, lan Aku bakal ngipat-ipati berkahmu: malah wis Dakipat-ipati mau, marga kowé ora nimbang ing sajroning ati. Lah, Aku bakal ngrusak wijimu, lan nyawuraké tai ana ing rai-rai kowé, yaiku tai saka riyaya-riyaya sucimu; lan kowé bakal kabuwang bebarengan karo iku. Lan kowé bakal sumurup yèn Aku wis ngutus pepakon iki marang kowé, supaya prejanjian-Ku tetep ana karo Lèwi, pangandikané Pangéran sarwa kawula. Malakhi 1:11–2:4.

The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.

Prajanjian karo Lèwi iku minangka pralambang kasetyaning wong Lèwi ana ing ujian gambaring kéwan ing pambrontakan pedhèt emasé Harun. Wong Lèwi ing kitab Maleakhi, sing kasucekaké déning utusaning prajanjian, disucekaké supaya nyaosaké “pisungsung” kanthi kabeneran. Pisungsung iku yaiku wartaning asmane Kristus, yaiku wataké Panjenengané.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> “Iki pepetenging salah pangrasa bab Gusti Allah kang nyarubi jagad iki. Manungsa saya kelangan kawruh bab watak-Ipun. Watak punika sampun kasalahmangertosi lan kasalahtegesi. Ing wekdal punika satunggaling pekabaran saking Gusti Allah kedah dipunwartakaken, satunggaling pekabaran ingkang madhangi lumantar pangaribawanipun lan nylametaken lumantar kakiyatanipun. Watak-Ipun kedah dipunmangertosaken. Ing tengahing pepetenging jagad, padhanging kamulyan-Ipun kedah dipunsebaraken, padhanging kabecikan-Ipun, sih rahmat-Ipun, lan kayekten-Ipun.

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.

> “Iki pakaryan kang katetepaké déning nabi Yesaya ana ing tembung-tembung iki, ‘He Yerusalem, kang mbabar kabar kabungahan, ngungkata swaramu klawan kakuwatan; ngungkaten, aja wedi; kandhaa marang kutha-kuthané Yehuda, Lah Allahmu! Lah, Gusti Allah bakal rawuh klawan asta kang rosa, lan lengené bakal marentah kanggo Panjenengané; lah, ganjaranipun ana ing ngarsanipun, lan pakaryanipun ana ing sangajengipun.’ Yesaya 40:9, 10.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> “Wong-wong kang ngentèni rawuhipun Sang Panganten Kakung iku kudu matur marang bangsa-bangsa, ‘Lah, delengen Gusti Allahmu.’ Sorot pungkasaning pepadhang sih-rahmat, pesen pungkasaning sih-rahmat kang kaparingaké marang jagad, yaiku pawahyuan babagan watak katresnanipun. Anak-anakipun Gusti Allah kudu mratélakaké kamulyanipun. Lumantar urip lan watakipun piyambak, wong-wong mau kudu nglairaké apa kang sampun katindakaké sih-rahmatipun Gusti Allah tumrap wong-wong mau.” Christ’s Object Lessons, 415.

Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.

Para imam ing jaman Maleakhi nyaosaké kurban sing ngrusak asmané Allah. Kurban iku makili sawijining pesen, lan pesen saka Nashville tanggal 18 Juli 2020 iku minangka kurban sing wis kacemaran. Iku dadi kacemaran déning pambrontakan, yaiku nglirwakaké dhawuh kenabian yèn “ora ana wektu menèh”, sing diparingaké déning Kristus piyambak ana ing Wahyu sepuluh.

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

> Lan malaékat kang dakdeleng jumeneng ana ing sadhuwuré segara lan ing sadhuwuré bumi iku ngangkat tangane marang langit, lan supata ana ing Panjenengané kang gesang salawas-lawasé, kang nitahaké langit lan samubarang kang ana ing njero iku, lan bumi lan samubarang kang ana ing njero iku, lan segara lan samubarang kang ana ing njero iku, manawa ora bakal ana wektu manèh. Wahyu 10:5, 6.

The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.

“pisungsung kabeneran” kang dipralambangaké déning wong Lèwi ing Malakhi pasal telu iku, kaya dene pisungsung ing jaman biyèn, lan iku nglambangaké sawijining pekabaran. “Taun-taun kang kapungkur” nglambangaké kasucèning pekabaran kang ngasilaké kuciwane sing kapisan ana ing sajarah Millerit. Pisungsung kang wis rusak iku nglambangaké pekabaran 18 Juli 2020 kang wis kacemaran, nanging iku isih dadi sawijining prastawa paralel.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Panjenengané bakal lenggah kados juru nyepuh lan panyuci slaka; lan Panjenengané bakal nyucekaké para putrané Lèwi, sarta ngresiki wong-wong mau kados mas lan slaka, supaya padha nyaosaké pisungsung marang Pangéran kalawan kabeneran. Ing kono pisungsungé Yehuda lan Yerusalem bakal ndadosaké renaning panggalih tumrap Pangéran, kados ing jaman kuna, lan kados ing taun-taun biyèn. Maleakhi 3:3, 4.

The “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.

“Paukan” sing kasebut ana ing Malakhi iku nduduhaké sawijining ujian tumrap pangakèn marang apa sing diwakili déning Élia. Kita sing saiki lagi tangi kudu mangertèni yèn kasunyatan saka paukan “ping pitu” wis kaleksanan tumrap kita ana ing pambrontakan sing kita wujudaké nalika gawé ramalan dosa tanggal 18 Juli 2020. Kita uga kudu sapisan manèh mutusaké metodologi kenabian apa sing kita pilih kanggo dipangan. Loro saksi tumrap kasunyatan iki, lan isih ana liyané, bisa ditemokaké ana ing panyajian Malakhi ngenani Élia sing bakal rawuh, lan uga saka sajarah Élia dhéwé. Élia kanthi cetha netepaké yèn mung ana siji pesen lan metodologi sing bener.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Lan Élia, wong Tisbi, kang kalebu para warga Gilead, ngandika marang Akhab, “Déné Pangéran Allahé Israèl gesang, ing ngarsané Panjenengané aku ngadeg, sajroning taun-taun iki ora bakal ana embun utawa udan, kejaba miturut pangandikaku.” 1 Para Raja 17:1.

Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.

Maleakhi ngenali sawijining “ipat-ipat” kang nimpa para imamé Allah ing mangsa nalika Élia pungkasan katon gegayutan karo sawijining ipat-ipat kang ana gandhèngané karo prasepuluhané Allah. “Ipat-ipat” prasepuluhan ing Maleakhi iku makili sawijining kaputusan saka umaté Allah, awit supaya bisa nyingkiraké ipat-ipat kang wus tumiba marang wong-wong mau, padha kudu netepaké endi lan apa kang dadi “gudhang”.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.

> Lah, Ingsun bakal ngutus utusan-Ku, lan dhèwèké bakal nyawisaké dalan ana ing ngarsan-Ku; lan Pangéran, kang kokupaya, bakal dumadakan rawuh menyang Pedalemané, iya Utusaning prejanjian, kang kokremeni kuwi: lah, Panjenengané mesthi rawuh, mangkono pangandikané Pangéraning sarwa dumadi. Nanging sapa kang bisa tahan ing dina rawuhé? lan sapa kang bakal tetep madeg nalika Panjenengané ngaton? amarga Panjenengané iku kaya geni pangresiki, lan kaya sabuné tukang ngumbah: Lan Panjenengané bakal lenggah kaya wong kang ngreresiki lan nyucekaké salaka: lan Panjenengané bakal nyucekaké para putrané Lèwi, lan ngresiki wong-wong mau kaya emas lan salaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Banjur pisungsungé Yéhuda lan Yérusalèm bakal dadi nyenengaké tumrap Pangéran, kaya ing jaman biyèn, lan kaya ing taun-taun kang kapungkur. Lan Ingsun bakal nyedhaki kowé kanggo ngadili; lan Ingsun bakal dadi seksi kang cepet tumrap para tukang sihir, lan tumrap para laku jina, lan tumrap wong kang sumpah goroh, lan tumrap wong kang nindhes buruh ing upahé, randha, lan bocah yatim, uga kang nyingkiraké wong manca saka haké, lan ora wedi marang Ingsun, mangkono pangandikané Pangéraning sarwa dumadi. Awit Ingsun iki Pangéran, Ingsun ora owah; mulané kowé, para putrané Yakub, ora kasirnakaké. Wiwit jaman para leluhurmu kowé wis nyingkur saka pranatan-pranatan-Ku, lan ora netepi iku. Balikaa marang Ingsun, lan Ingsun bakal bali marang kowé, mangkono pangandikané Pangéraning sarwa dumadi. Nanging kowé padha matur, “Ing bab apa kawula kedah bali?” Apa manungsa bisa ngrampog Gusti Allah? Nanging kowé wis ngrampog Ingsun. Nanging kowé padha matur, “Ing bab apa kawula sampun ngrampog Paduka?” Ing prasepuluhan lan pisungsung. Kowé katempelan ipat-ipat: amarga kowé wis ngrampog Ingsun, iya bangsa iki kabèh. Gawanen kabeh prasepuluhan menyang ing gudhang, supaya ana pangan ana ing Pedaleman-Ku, lan saiki buktèkna Ingsun ana ing bab iki, mangkono pangandikané Pangéraning sarwa dumadi, apa Ingsun ora bakal mbukakaké kanggo kowé lawanging langit, lan nyurihaké berkah marang kowé, nganti ora ana papan kang cukup kanggo nampané. Lan Ingsun bakal nggegeti kang nggragas marga saka kowé, supaya ora ngrusak wohing lemahmu; mengkono uga wit anggurmu ora bakal gugur wohé sadurungé mangsané ana ing pategalan, mangkono pangandikané Pangéraning sarwa dumadi. Malakhi 3:1–11.

The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.

Gusti ora owah, lan Panjenengane uga ora ngowahi metodhe. Apa wae sing bisa uga utawa bisa uga dudu “ipat-ipat”, kang kawakili déning ipat-ipaté “prasepuluhan” ing kitab Maleakhi, prasepuluhan iku kudu digawa menyang padaleman panyimpenan, kanthi ancas supaya ana “pangan” ing dalemé Allah. Kasunyatan iku nuntut supaya digawe kaputusan bab apa sing diarani “padaleman panyimpenan”, lan apa panganan kang diwakili déning William Miller ing gerakan malaékat kapisan, kang dados pralambang tumrap panganan sing kudu dipangan ing gerakan malaékat katelu? Salah siji saka pralambang panganan iku yaiku “udan” lan “embun”.

> Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.

> Padha rungokna, hé para langit, lan aku bakal ngandika; lan rungokna, hé bumi, tembung-tembung saka cangkemku. Pangajaranku bakal tumurun kaya udan, pangucapku bakal netes kaya embun, kaya udan alus tumiba ing suket enom, lan kaya udan deres tumiba ing suket: awit aku bakal ngumumaké asmané Pangéran; padha aturna kaluhuran marang Gusti Allah kita. Panjenengané iku Watu Karang, pakaryané sampurna: awit sakehing lakuné iku kaadilan: Allah kang satya lan tanpa piala, adil lan bener Panjenengané. Ulangan 32:1–4.

Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?

Apa Élia temenan ngandika kaya mangkono marang Ahab? Apa pancèn kang dimaksud iku, manawa ing dina-dina wekasan, nalika kaleksanan kang sampurna saka gerakan lan pawarta Élia dumadi, “ora bakal ana ebun utawa udan ing taun-taun iki, kajaba miturut pangandikaku?” Apa “udan” kang diandharake Élia bakal ditahan, kejaba miturut pangandikane, iku salaras karo “udan” kang dijanjèkaké déning Malakhi minangka berkah?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

> Gawanenana sakehing prasepuluhan menyang ing pasimpenan, supaya ana pangan ana ing dalem-Ku, lan cobanen Aku saiki bab iki, mangkono pangandikané Pangeran Yehuwah Gustine sarwa dumadi, apa Aku ora bakal mbukak marang kowé jendhéla-jendhéla swarga, lan ngesokaké marang kowé berkah, nganti ora ana papan kang cukup kanggo nampani iku. Maleakhi 3:10.

And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?

Lan apa “ipat-ipat” saka “pisungsung” para “imam” sing ora kasucèkaké, lan panyalagénaan “prasepuluhan” sing wus kalakon, uga nglambangaké “ipat-ipat” saka “pitung kaping” mau?

At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.

Ing pungkasaning Juli 2023, kita wiwit nerbitaké artikel-artikel kang satemené minangka pangulangan saka pesen kang kapacak ana ing rerangkèn pasinaon kang sinebut Habakkuk’s Tables. Bedané ing panyajian saiki yaiku sawisé 18 Juli 2020, Pangéran wiwit nduduhaké sawatara piwulang lawas ana ing pepadhang kang anyar.

He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.

Panjenenganipun wiwit mbikak prakara-prakara ingkang katingal dhateng kula minangka prakawis ingkang jero sanget, nanging kula piyambak boten nyambung lan boten purun nyambung kaliyan pakaryan ingkang sadèrèngipun sampun kaparingaken dhateng kula supados kalampahan. Wiwit tanggal 19 Juli 2020, kula mangertos bilih pratélan sadurungé, ing dinten satunggal kapengker, punika klèru, lan bilih kula piyambak langkung gadhah tanggel jawab tumrap pratélan dosa punika sarta akibatipun ingkang nggegirisi tinimbang tiyang sanès pundi kemawon.

Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.

Banjur ing sasi Juli taun 2023, aku katempuh déning sawijining keyakinan kang nggentak banget, manawa sanadyan aku wis gagal kanthi temen minangka pamimpining obahing Gusti Allah tumrap malaékat katelu, paling ora aku kudu wiwit nulis apa kang wis dakmangertèni wiwit Juli taun 2020. Aku netepaké arep nyerat apa kang wis kabukak marang aku wiwit dosa tanggal 18 Juli 2020, banjur nyelehake iku ing cathetan umum, sadurungé aku dipundhatengaké marang pasareyan.

In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.

Sajroning telung sasi wiwit wulan Juli, ana luwih saka pitung puluh negara ing saindenging jagad sing saiki ngetutake artikel-artikel iki. Inggih, mesthi ana sawatara sing ngetutake kanthi ancas lan pepénginan kang ora suci, nanging ora kabèh mangkono. Kita lagi ana ing ambang nguripake sawijining program kang bakal nyelehake artikel-artikel iki menyang sakabèhé basa-basa utama ing planit bumi, awit ing wekdal punika, luwih saka pitung puluh negara mau kapeksa nimbang kayektèn-kayektèn iki namung ing basa Inggris.

We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?

Kula sampun ngupadi tetulung dhateng sawetawis tiyang ing sakupenging jagad, ingkang boten gadhah cara lan sarana kangge nindakaken kathah perkawis kanthi kayekten-kayekten punika, lan kula gumun menawi “gudhang” ing Malakhi, ingkang gadhah ancas ingkang cetha, yaiku nyawisaken “pangan” wonten ing griyanipun Gusti Allah, mbok bilih boten ngrujuk dhateng pakaryan nyebaraken kayekten ingkang sampun lumampah saking artikel-artikel punika wiwit Juli 2023?

We will begin our consideration of Daniel chapter three in the next article.

Kita badhé miwiti panaliten kita bab pasal tiga saka kitab Daniel ing artikel salajengipun.

> “We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!

> “Kita sami gesang wonten ing satunggal mangsa ingkang mirunggan wonten ing sajarahipun bumi punika. Satunggaling pakaryan ageng kedah katindakaken ing salebeting wekdal ingkang cekak sanget, lan saben tiyang Kristen kedah nindakaken peranganipun ing panyengkuyunging pakaryan punika. Gusti Allah nimbali para priya ingkang badhe nyucèkaken dhirinipun tumrap pakaryan nylametaken jiwa. Nalika kita wiwit mangertos menapa gedhening pangurbanan ingkang katindakaken déning Kristus supados nylametaken donya ingkang nemahi karusakan, badhe kapanggih satunggaling pergulatan ingkang kuwawi kanggé nylametaken jiwa-jiwa. Dhuh, mugi sakèhé pasamuwan kita saged ningali lan ngraosaken pangurbanan Kristus ingkang tanpa wates!”

> “In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.

> “Ing wahyu-wahyu ing wayah bengi, katuduhaké ana gambaran-gambaran ngenani sawijining gerakan reformasi gedhé ing antarané umat Allah. Akèh wong padha memuji Allah. Wong-wong lara padha diwarasaké, lan kaélokan-kaélokan liyané uga katindakaké. Katon ana roh panyuwunan syafaat, kaya sing wis kawedhar sadurungé Dina Pentakosta kang agung. Atusan lan éwonan katon padha ngunjungi kulawarga-kulawarga lan mbikak ing ngarsané wong-wong mau pangandika Allah. Ati-ati padha kaélingaké déning kakuwatané Roh Suci, lan roh pangowahan kang sejati kawedhar. Ing saben sisih lawang-lawang kabukak amba kanggo pawartosing kayektèn. Donya kaya-kaya padhang déning pangaribawa swarga. Berkah-berkah gedhé katampa déning umat Allah kang sejati lan andhap-asor. Aku krungu swara panuwun lan puji-pujian, lan kaya-kaya ana reformasi kaya sing kita seksèni ing taun 1844.

> “Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.

> “Nanging sawetara wong ora gelem mratobat. Dheweke ora kersa lumaku ana ing dalaning Allah, lan nalika, supaya pakaryaning Allah bisa saya majeng, ana panyuwunan kanggo pisungsung sukarela, sawetara kanthi srakah ngerket kanthi egois marang bandha kadonyane. Wong-wong kang srakah iki banjur kapisah saka pasamuwaning para pracaya.”

> “The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.

> “Paukuman-paukumanipun Allah wonten ing bumi, lan, wonten ing sangandhaping pangaribawanipun Roh Suci, kita kedah martosaken piwelinging pepènget ingkang Panjenenganipun sampun kapitadosaken dhateng kita. Kita kedah martosaken piweling punika kanthi rikat, larik demi larik, piwulang demi piwulang. Manungsa enggal badhé kapeksa ngadhepi pancasan-pancasan ageng, lan punika dados kuwajiban kita kanggé mesthekaken bilih piyambakipun sami kaparingan kalodhangan mangertos kayektèn, supados saged netepaken jumenengipun kanthi pangertosan ing sisih ingkang leres. Gusti nimbali umatipun supados nyambut damel—nyambut damel kanthi temen lan wicaksana—salaminipun wekdal kasampurnaning sih-rahmat taksih wonten.” Testimonies, volume 9, 126.

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