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# The Book of Daniel - Number One-Hundred and Fourteen

Kitab Daniel - Nomer Satus Patbelas

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Generasi Pungkasan: Nyingkap Kawujudan Ramalan Ézkiel lan Panyegelané 144.000

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Generasi sing nyeksèni rawuhé bilai katelu, ing tanggal 11 September 2001, iku minangka generasi pungkasan ing sajarah bumi. Pethikan saka Yèhezkièl sing netepaké kayektèn iki dimangertèni déning kaum Millerit minangka gegandhèngan langsung karo pasemon bab sepuluh prawan, lan mulané uga karo Habakuk bab loro. Ing sajarah iku, wahyu ing Habakuk bab loro, sing “ora bakal nundha manèh,” lan sing kalakoné kawujud ing tanggal 22 Oktober 1844, dadi pralambang tumrap angger-angger Minggu sing bakal enggal rawuh ing Amérika Sarékat. Nanging ramalan Yèhezkièl bab wahyu sing ora bakal dipanjangkaké manèh kawujud kanthi sampurna ing sajarah panyegelan wong satus patang puluh papat ewu, sing diwiwiti karo rawuhé bilai katelu, ing tanggal 11 September 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lan pangandikané Sang Yehuwah tumeka marang aku, mangkéné: Hé anaking manungsa, paribasan apa iku kang ana ing tanah Israèl, kang muni: Dina-dina saya ditundha dawa, lan saben wahyu dadi tanpa kalakon? Mulané kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Yehuwah: Aku bakal ndadèkaké paribasan iki mandheg, lan wong-wong mau ora bakal nggunakaké menèh dadi paribasan ing Israèl; nanging kandhanana: Dina-dina iku wis cedhak, lan kalakoné saben wahyu. Awit ing satengahé brayat Israèl ora bakal ana menèh wahyu kang tanpa guna utawa tenung kang nglulèni. Awit Aku iki Sang Yehuwah: Aku bakal ngandika, lan pangandika kang Dakucapaké bakal kelakon; iku ora bakal ditundha menèh; awit ing jamanmu, hé brayat kang mbrontak, Aku bakal ngandika pangandika iku, lan bakal nindakaké, mangkono pangandikané Pangéran Yehuwah. Manèh pangandikané Sang Yehuwah tumeka marang aku, mangkéné: Hé anaking manungsa, lah, wong-wong saka brayat Israèl padha muni: Wahyu kang dideleng déning wong iku kanggo dina-dina kang isih adoh, lan panjenengané medhar wangsit ngenani mangsa kang isih suwé tekané. Mulané kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Yehuwah: Ora ana siji waé saka pangandikaningsun kang bakal ditundha menèh, nanging pangandika kang wus Dakucapaké bakal kalakon, mangkono pangandikané Pangéran Yehuwah. Ezekièl 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Kabeh para nabi padha ngandika bab dina-dina wekasan, lan “wahyu kang tanpa guna” lan “tenung kang nyenengaké ati” “ana ing tengahing brayat Israel,” iku udan pungkasan palsu, sawijining pawarta “katentreman lan kaamanan,” kang mbantah manawa “wahyu kang didelengé iku kanggo akèh dina kang isih bakal teka, lan dhèwèké medhar wangsit bab mangsa-mangsa kang isih adoh.” Iki “pasulayané” Habakuk, awit wong-wong kang ngaturaké “wahyu kang tanpa guna” iku mbantah “wahyu kang didelengé”. Wong-wong mau ngaku manawa “Wahyu kang didelengé iku kanggo akèh dina kang isih bakal teka, lan dhèwèké medhar wangsit bab mangsa-mangsa kang isih adoh.” Para utusan saka pawarta katentreman lan kaamanan padha ngaku, “dina-dina saya dililakaké suwe, lan saben wahyu dadi ora kelakon,” marga sawise kabèh, apa ora dhèwèké wis nate ngramal 18 Juli 2020? Para utusan saka “wahyu kang tanpa guna” iku uga diidentifikasi déning Yéhezkièl ana ing rong ayat kapisan saka bab iku.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Pangandikané Pangéran uga tumeka marang aku, pangandikané, Hé, anaké manungsa, kowé manggon ana ing satengahé brayat kang mbrontak, kang duwé mripat kanggo ndeleng, nanging ora ndeleng; duwé kuping kanggo krungu, nanging ora krungu; awit wong-wong mau iku brayat kang mbrontak. Ezekiel 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Para nabi kabeh padha sarujuk siji lan sijiné, lan kabeh ngandika bab dina-dina wekasan, lan nalika Kristus ngadhepi wong-wong Yahudi sing seneng mbantah ing sajarah paladosan Panjenengané, Panjenengané ngutip Yesaya kanggo nandhani wong-wong Yahudi sing seneng mbantah mau, kang wektu iku lagi dipisahaké saka Gusti Allah, minangka wong-wong kang nduwèni mripat kanggo ndeleng, nanging ora ndeleng, lan kuping kanggo krungu, nanging ora krungu. Saiki kaya wektu kuwi, Yehezkiel lagi ngandika marang wong-wong ngeyeké Adventisme Laodikia, yaiku wong-wong Yahudi sing seneng mbantah ing jaman kita, kang ngaturaké pawarta bab tentrem lan kaamanan kanggo nentang pawarta bab udan pungkasan. Gusti Yesus diprentah déning pranatan-pranatan kang Panjenengané dhéwé wis pasang ing Sabdané, mulané ramalan-ramalan Panjenengané uga ngarah marang dina-dina wekasan kanthi luwih mligi tinimbang marang dina-dina nalika Panjenengané ngadhepi wong-wong Yahudi sing seneng mbantah mau.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Mulane Aku ngandika marang wong-wong mau nganggo pasemon, awit sanadyan padha nyawang, padha ora weruh; lan sanadyan padha ngrungokake, padha ora krungu, lan uga ora mangerti. Lan ana ing wong-wong mau kalakoné wangsit Nabi Yesaya, kang muni, Kanthi ngrungokake kowé bakal krungu, nanging ora bakal mangerti; lan kanthi nyawang kowé bakal weruh, nanging ora bakal sumurup: awit atiné bangsa iki wus dadi kandel, lan kupingé wus kabotan kanggo ngrungokake, lan mripaté padha ditutup; supaya aja nganti ing sawiji wektu padha weruh nganggo mripaté lan krungu nganggo kupingé, lan mangerti nganggo atiné, banjur mratobat, sarta Aku nambani wong-wong mau. Nanging begja mripatmu, awit iku weruh: lan kupingmu, awit iku krungu. Satemené Aku pitutur marang kowé, manawa akèh para nabi lan wong mursid padha kepéngin weruh samubarang kang kowé weruhi, nanging ora weruh; lan krungu samubarang kang kowé rungokaké, nanging ora krungu. Matius 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Prastawa sawijining umat sing krungu, nanging ora ngrungu, lan weruh, nanging ora ndeleng, iku minangka ciri khas saka umat Allah biyèn sing lagi ana ing proses dipunliwati. Prastawa kenabian mau minangka kayektening panggeneping wangsitipun Yesaya babagan kahanan kang mekaten. Kaya dene para nabi kabèh, Yesaya, bebarengan kaliyan Kristus, ngandika bab wekasaning jaman.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> Ing taun nalika Sang Prabu Uzia séda, aku uga weruh Pangéran pinarak ana ing dhampar, inggil lan kaluhungaké, sarta jubahé ngebaki Padaleman Suci. Ing sadhuwuré ngadeg para serafim; saben-saben nduwèni nem swiwi; kalih kanggo nutupi rainé, kalih kanggo nutupi sikilé, lan kalih kanggo mabur. Lan siji padha sesauran marang sijiné, mangkéné, Suci, suci, suci, iku Pangérané para sarwa tumitah: saindenging bumi kebak kamulyané. Lan cagaking lawang padha gonjang-ganjing marga saka swarané kang sesambat mau, lan griya iku kebak kukus. Tumuli aku matur, Cilaka aku! awit aku iki binasakaké; amarga aku iki manungsa kang lambéné najis, lan aku manggon ana ing satengahé bangsa kang lambéné najis; awit mripatku wis nyumurupi Sang Prabu, Pangérané para sarwa tumitah. Banjur salah siji saka para serafim mabur marani aku, nggawa areng murub ana ing tangané, kang dijupuk nganggo capit saka mesbèh; banjur ditumpangaké marang cangkemku, lan ngandika, Lah, iki wis ndumuk lambému; lan kaluputanmu wis dibuwang, lan dosamu wis kasucekaké. Aku uga krungu swarané Pangéran, ngandika, Sapa kang bakal Dakutus, lan sapa kang gelem mangkat kanggo Aku? Tumuli aku matur, Kawula punika, mugi kawula kadhawuhan tindak. Panjenengané banjur ngandika, Lungaa, lan kandhakna marang bangsa iki, Kowé bakal temenan krungu, nanging ora bakal mangerti; lan bakal temenan weruh, nanging ora bakal sumurup. Gawea atiné bangsa iki dadi kandhel, lan gawea kupingé dadi abot, lan pejemna mripaté; supaya aja nganti padha weruh nganggo mripaté, lan krungu nganggo kupingé, lan mangerti nganggo atiné, banjur mratobat, lan kasarasaké. Yesaya 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Yésaya, Yéheskèl, lan Kristus kabèh mau nggambarake wong-wong kang lagi dipatèni segel ing dina-dina wekasan, sajroning udan pungkasan, nalika pesen udan pungkasan kang sejati lan kang palsu lagi diprajakake, minangka panggeneping Habakuk pasal loro. Miturut Gusti Yésus, ing wektu nalika prakara iki kaleksanan, para wong mursid lagi “ndeleng” pasemon-pasemon, kang minangka pralambanging ramalan. Para “wicaksana” padha mangertèni pesen ramalan bab udan pungkasan, nanging wong-wong kang digambarake déning wong Yahudi kang seneng padudon iku ora ndeleng lan ora krungu, lan miturut Yéheskèl wong-wong mau ngaturake pesen tentrem lan aman, kanthi mbantah manawa panggeneping ramalan-ramalan iku isih adoh ing mangsa ngarep. Wong-wong mau ora nyelaki ramalan-ramalan iku; wong Yahudi kang seneng padudon mau maringi pangalembana lamis tumrap ramalan bab rawuhipun Mesias; nanging wong-wong mau mung nyelehake lelakon iku ing mangsa ngarep kang isih adoh. Nanging Gusti Yésus ngucapake berkah tumrap wong-wong kang bakal “ndeleng” pesen ramalan ing jamane dhewe.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Ing jamané Kristus, iku ana ing wekdal rawuhipun pesen nalika Panjenenganipun kabaptis, nalika Roh Suci tumedhak. Tumedhaking Roh Suci nalika baptisanipun dados pralambang tumedhaking malaékat ing Wahyu sepuluh ing tanggal 11 Agustus 1840. Tumedhaking ilahi ing salah siji sejarah kasebut nandhani rawuhipun pesen kayektèn jaman semana, awit tumrap Gusti Yésus iku pesen bab pejah lan wungunipun, kados ingkang dipralambangaké déning baptisanipun. Tumrap para Millerit, iku pesen babagan Islam saka bilai kapisan lan kapindho ingkang netepaké pesen pangujian bab ramalan wekdal. Kalih sejarah punika sami selaras kaliyan rawuhipun pesen pangujian udan pungkasan ing tanggal 11 September 2001. Mulané Sister White nyathet mekaten:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Kabèh pawartos sing diparingaké wiwit taun 1840–1844 kudu digawé luwih kuwawa sapréné iki, awit ana akèh wong sing wis kelangan pandomé. Pawartos-pawartos iku kudu tekan marang kabèh gréja.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristus ngandika, ‘Rahayu mripatmu, awit mripat iku padha ndeleng; lan kupingmu, awit kuping iku padha krungu. Satemene Aku pitutur marang kowe, manawa akeh para nabi lan wong-wong mursid kepéngin ndeleng prekara-prekara kang kokdeleng, nanging padha ora ndeleng; lan krungu prekara-prekara kang kokrungu, nanging padha ora krungu’ [Matius 13:16, 17]. Rahayu mripat-mripat kang ndeleng prekara-prekara kang katon ing taun 1843 lan 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “Pesen punika sampun kaparingaken. Lan boten kenging wonten tundhanipun ing ngaturaken malih pesen punika, awit pratandha-pratandhaning jaman sami kasembadan; pakaryan panutup kedah katindakaken. Pakaryan ageng badhé kalampahan ing wekdal ingkang cekak. Satunggaling pesen badhé enggal kaparingaken lumantar pitedahing Allah, ingkang badhé ngrembaka dados panguwuh ingkang sora. Lajeng Daniel badhé ngadeg ing pandhumipun, kagem maringaken paseksinipun.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Pamriksaning pasamuwan-pasamuwan kita kudu diuripake. Kita ngadeg ana ing tapel watesing prastawa kang paling agung ing sajarahing jagad, lan Iblis aja nganti nduwèni panguwasa tumrap umaté Allah, nganti ndadèkaké padha turu. Kapausan bakal katon ing pangwasané. Saiki kabèh wong kudu tangi lan nyelidiki Kitab Suci, awit Allah bakal nduduhaké marang wong-wong kang setya marang Panjenengané apa kang bakal kelakon ing wekasaning jaman. Pangandikané Gusti kudu rawuh marang umaté ana ing kakuwatan....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Iki kang wis kaaturaké marang aku—yèn kita lagi padha turu, lan ora mangerténi mangsa rawuhipun panyuwunaning Allah marang kita. Nanging manawa kita andhap-asor ana ing ngarsané Gusti Allah, lan nggolèki Panjenengané kanthi sairinging manah, Panjenengané bakal kapanggih déning kita.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Pesen sing wis dipratandhakaké déning pesen kayektèn saiki saka Sang Mesias ing sajarah Kristus, lan pesen kayektèn saiki saka taun 1840 nganti 1844, nuding maju marang dina-dina wekasan nalika pesen Millerite diulang maneh. Wong-wong ing sajarah-sajarah sing dipralambangaké minangka wong-wong sing ora bisa “ndeleng lan ngrungokaké” iku “ora mangertèni wektu pangrawuhé.” Nalika Yesaya nepungaké rujukan kapisan bab para utusan saka pesen palsu udan pungkasan, sing ndeleng, nanging ora ndeleng, dhèwèké nandhani wektu nalika mangsa iki diwiwiti, yaiku mangsa sing miturut Sister White, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” nggambarake sawijining wektu tartamtu nalika pesen iku bakal rawuh, lan ing ayat telu saka Yesaya pasal enem, Yesaya mranata kanthi cetha wektu iku.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Lan siji padha sesauran marang sijiné, mangkéné: Suci, suci, suci, Pangeraning sarwa dumadi; saindenging bumi kebak kamulyané. Yesaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Suster White nerangake bilih nalika para malaékat padha sesauran siji marang sijiné, “Suci, Suci, Suci” ing pethikan nalika Yesaya nglambangaké wong-wong sing nduwèni mripat, kang ndeleng, nanging ora weruh, prakara iku katetepaké ing tanggal 11 September 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Nalika para malaékat kuwi ndeleng mangsa ngarep, nalika kabèh bumi bakal kapenuhan kamulyané Panjenengané, kidung pamuji kang menang kumandhang saka siji marang sijiné kanthi wirama kang endah, ‘Suci, suci, suci, iku Pangéran Sarwa Kawula.’ Wong-wong mau kapuasan temenan ing ngluhuraké Allah; lan ana ing ngarsané Panjenengané, ana ing sangisoré esem sarujuké Panjenengané, padha ora ngersakaké apa-apa manèh. Ing ngemban citrané Panjenengané, ing nindakaké paladosan lan nyembah marang Panjenengané, gegayuhané kang paling luhur wis kasembadan sakabèhé.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Ing tanggal 11 September 2001, panyegelan tumrap satus patang puluh papat ewu wiwit katindakake, lan udan pungkasan wiwit nyiprat, lan pasulayané Habakuk wiwit kadadéan nalika pasemon bab sepuluh prawan lagi diulang. Ing wektu iku, ramalané Yéhezkiel nemoni kasampurnan kang sampurna. Sabda Ramalan ora bakal ditundha manèh, lan generasi kang nyeksèni tanggal 11 September 2001 iku generasi pungkasaning bumi iki, awit wahyu ing pungkasan Adventisme ngumumaké panutupaning mangsa sih-rahmat nalika rawuhé Kristus kaping pindho. Paseksi kapindho tumrap kasunyatan iki kapacak ana ing kitab Lukas, pasal selikur.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Satemené Aku pitutur marang kowé, turun iki ora bakal liwati, sadurungé samubarang kabèh kalakon. Langit lan bumi bakal liwati, nanging pangandikan-Ku ora bakal liwati. Lukas 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Ing Lukas pasal selikur, Gusti Yesus nandhesake generasi pungkasan ing sajarah bumi. Panjenengane nembe maringi sawijining ringkesan babagan sajarah sing lumaku kanthi maju, wiwit saka karusakan Yerusalem ing taun 70, nganti tekan sajarah Millerit. Sawisé iku Panjenengane medal saka alur carita kanthi ora maneh langsung nandhesake sajarah kenabian, lan banjur ngaturake sawijining pasemon kang mung ngulang lan ngrembaka apa sing wis Panjenengane aturake bab sajarah kenabian mau. Mangkono Panjenengane maringi rong paseksi internal tumrap carita sing padha, lan Panjenengane banjur nutup kanthi nandhesake manawa “generasi” kang nyekseni prastawa-prastawa iki bakal urip nganti tekan rawuhipun maneh, mula miturut konteks Panjenengane nandhesake generasi kang dipralambangake déning satus patang puluh papat ewu.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Sajarah panyegelané wong satus patang puluh papat èwu iku kalebu turun pungkasan, lan wong-wong mau ora ngraosaké pati, sanadyan padha urip ing wektu nalika langit lan bumi sirna.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Nanging dinane Gusti bakal teka kaya maling ing wayah bengi; ing dina iku langit bakal sirna kanthi swara kang gumuruh banget, lan unsur-unsur bakal lebur amarga panas kang banget, bumi uga lan sakehing pakaryan kang ana ing jerone bakal kobong entek. Mulané, manawa samubarang iku kabèh bakal kauwalèkaké, wong kaya apa sajakah kang pantes tumrap kowé ana ing sakehing tindak-tanduk kang suci lan kasalehan, nalika ngenteni lan nyepetake tekané dinane Allah, ing dina iku langit kang murub kobongan bakal kauwalèkaké, lan unsur-unsur bakal lebur amarga panas kang banget? 2 Petrus 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Rawuhipun Kristus ingkang kaping kalih dipunlambangaken wonten ing pangowahan wujudipun Kristus.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Nabi Musa ana ing gunung transfigurasi minangka seksi tumrap kamenangan Kristus ngungkuli dosa lan pati. Panjenenganipun nggambarake wong-wong kang bakal metu saka kubur nalika patangening wong-wong mursid. Élia, kang wus kaangkat menyang swarga tanpa ngalami pati, nggambarake wong-wong kang bakal isih urip ana ing bumi nalika rawuhipun Kristus kang kaping kalih, lan kang bakal ‘owah, sajroning sakedhepan, sajroning kerdiping paningal, nalika kalasangka pungkasan muni;’ nalika ‘kang fana iki kudu ngagem keabadian,’ lan ‘kang bisa rusak iki kudu ngagem kang ora bisa rusak.’ 1 Korinta 15:51–53. Gusti Yesus kapengkeraken cahyaning swarga, kaya dene Panjenenganipun bakal katon nalika rawuhipun ‘kang kaping kalih tanpa dosa tumuju kawilujengan.’ Awit Panjenenganipun bakal rawuh ‘ing kamulyaning Rama-Nipun kanthi para malaékat suci.’ Ibrani 9:28; Markus 8:38. Janjining Sang Juru Wilujeng marang para sakabat saiki wus kaleksanan. Ana ing gunung iku kraton kamulyan ing tembé kaambaraken kanthi ukuran alit,—Kristus Sang Raja, Nabi Musa minangka wakil para suci kang wis wungu, lan Élia minangka wakil wong-wong kang kaowahake tanpa ngalami pati.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Élia, sing ora mati, nggambarake satus patang puluh papat ewu wong sing ora mati, lan Musa nggambarake wong-wong sing pancèn mati. Ing dina-dina pungkasan, loro golongan iku dilambangake ing Wahyu pasal pitu, yaiku satus patang puluh papat ewu lan kumpulan wong akèh banget. Nalika segel kaping lima kabukak ing Wahyu pasal nem, wong-wong sing dipatèni déning kapausan sajrone Jaman Peteng diparingi jubah putih.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Lan nalika Panjenengané wis mbukak segel kang kaping lima, aku weruh ana ing sangisoring misbyah nyawa-nyawané wong-wong kang dipatèni marga saka pangandikané Allah lan marga saka paseksi kang dicekel déning wong-wong mau; lan wong-wong mau padha sesambat kanthi swara sora, pangucapé: Nganti pira suwéné manèh, dhuh Pangéran, Kang Mahasuci lan Satuhu, Panjenengan ora ngadili lan males getih kawula marang wong-wong kang manggon ana ing bumi? Lan jubah-jubah putih kaparingaké marang saben wong [Wong-wong mau diumumaké resik lan suci]; lan banjur dingandikakaké marang wong-wong mau, supaya padha leren dhisik sawatara mangsa manèh, nganti kanca-kanca abdining Allah uga sadulur-saduluré, kang bakal dipatèni kaya wong-wong mau, wis kacukupan’ [Wahyu 6:9–11]. Ing kéné kaaturaké marang Yohanes pemandhangan-pemandhangan kang dudu kasunyatan ing wektu iku, nanging bab-bab kang bakal kelakon ing sawijining jaman ing mangsa ngarep.” Manuscript Releases, jilid 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Para martir padha nyuwun kapan Gusti Allah bakal males patine wong-wong mau. Sawijining martir wis nduwèni pracaya-né Gusti Yésus sadurungé dhèwèké dipatèni, amarga pepanthan saka pracaya iku dhéwé kang nyurung kapausan supaya matèni dhèwèké. Jubah putih nggambaraké kabenerané Kristus, nanging jubah putih kang kaparingaké marang jiwa-jiwa iki, yaiku jiwa-jiwa kang wis dipatèni, diparingaké marang wong-wong mau sawisé martirdomé. Jubah-jubah iku minangka pralambang martirdom, dudu mung kabenerané Kristus waé. Sawijining martir wis ngagem jubah kabenerané Kristus sadurungé dhèwèké dipatèni. Wong akèh banget ing Wahyu pitu diparingi jubah putih, mula iku nggambaraké wong-wong kang mati sajrone patumpahan getih hukum Minggu kang bakal teka. Mulané, satus patang puluh papat èwu iku digambaraké déning Élia, lan wong-wong setya kang mati ana ing Gusti déning Musa ing gunung transfigurasi.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Satus patang puluh papat ewu iku yaiku generasi sing ora ngalami pati, lan wong-wong mau iku generasi kang dirujuk déning Kristus, yaiku sing isih urip nalika langit lan bumi sirna, ing Lukas pasal selikur.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Pajagalané Abel iku tuladha pisanan saka memungsuhan kang wis dipratélakaké déning Allah bakal ana ing antarané ula lan turuné wong wadon—yaiku antarané Iblis lan para pandhèré sarta Kristus lan para pandhèrèkipun. Lumantar dosa manungsa, Iblis wus nggayuh pangwasa marang bangsa manungsa, nanging Kristus bakal maringi kamampuan marang wong-wong mau supaya nguncalaké kuké. Saben ana jiwa kang, lumantar pracaya marang Cempening Allah, nyélaki pangabdian marang dosa, bebenduné Iblis banjur murub. Uripé Abel kang suci dadi paseksi nglawan panjaluké Iblis manawa mokal tumrap manungsa netepi angger-anggeré Allah. Nalika Kain, katuntun déning rohé si ala, weruh yèn dhèwèké ora bisa nguwasani Abel, nesuné ngambra-ambra nganti ngrampas nyawané. Lan ing ngendi waé ana wong-wong kang bakal ngadeg kanggo mbélani kabeneran angger-anggeré Allah, roh kang padha iku bakal kawehi pratandha marang wong-wong mau. Iku roh kang sajroning sakehing jaman wis ngadegaké cagak panyaliban lan murubaké tumpukan geni kanggo para muridé Kristus. Nanging kasangsaran-kasangsaran kasar kang ditumpukaké marang para pandhèrèké Gusti Yésus iku diprabawani déning Iblis lan balané, awit wong-wong mau ora bisa meksa dheweke supaya nyerah marang pangwasané. Iku bebenduné mungsuh kang wis kasoran. Saben martiré Gusti Yésus mati minangka wong kang menang. Pangandikané nabi, “Padha ngalahaké dhèwèké [‘ula tuwa iku, kang sinebut Iblis lan Sétan’] marga saka getihé Sang Cempen, lan marga saka tembung paseksiné; lan padha ora nresnani nyawané nganti tekan pati.” Wahyu 12:11, 9.” Patriarchs and Prophets, 77.

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