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# The Book of Daniel - Number Seventy-Seven

Kitab Daniel - Nomer Pitung Puluh Pitu

Unveiling the Prophetic Parallel: Laodicean Adventism in 1863 and Biblical Typology

Mbabar Paralel Profetik: Adventisme Laodikia ing taun 1863 lan Tipologi Alkitabiah

Author

Jeff Pippenger

Published

February 10, 2024

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The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Pambrontakan Adventisme Laodikia ing taun 1863 wis dipracaya minangka pralambang dening paukuman kang kaucapake marang pambangunan maneh Yerikho.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Lan Yosua ngelaknat wong-wong mau ing wektu iku, pangandikane: Terkutuk ana ing ngarsane Sang Yehuwah wong kang ngadeg lan mbangun kutha Yerikho iki; dhasare bakal dilebokake nganggo pambarepé, lan lawang-lawangé bakal ditegakaké nganggo anaké kang ragil. Yosua 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Pambrontakan Adventisme Laodikia ing taun 1863 wis dilambangaké déning para tukang sing nampik watu penjuru.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.

> Gusti Yesus banjur ngandika marang wong-wong mau, “Apa kowe durung tau maca ana ing Kitab Suci, Watu kang katampik déning para tukang yasa, watu iku uga kang wus dadi watu pojok utama; iki pakaryané Pangéran, lan iku nggumunaké ana ing paningal kita? Mulané Aku pitutur marang kowé: Kratoning Allah bakal kabedhot saka kowé, lan bakal kaparingaké marang sawijining bangsa kang ngasilaké woh-wohé.” Matius 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Pambrontakan Adventisme Laodikia ing taun 1863, wis dipratandhani déning pedhèt emasé Harun.

> For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

> Amarga wong-wong mau padha kandha marang aku, Gawekna kanggo aku allah-allah, kang bakal lumaku ana ing ngarep kita; awit déné bab Musa iki, wong kang wis nuntun kita metu saka tanah Mesir, kita ora ngerti apa kang wis kelakon marang panjenengané. Banjur aku kandha marang wong-wong mau, Sapa waé kang duwé emas, pethotna lan copotna iku. Mulané padha maringaké marang aku; banjur dakbuwang menyang geni, lan metu anak sapi iki. Lan nalika Musa weruh yèn bangsa iku padha wuda; (amarga Harun wis ndadèkaké wong-wong mau wuda, nganti dadi kawirangan ana ing antarané para mungsuhé). Pangentasan 32:23–25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

Pambrontakan Adventisme Laodikia ing taun 1863, wis dadi pralambang déning loro pedhèt emasé Yerobeam.

> If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.

> Manawa bangsa iki munggah kanggo nyaosaké kurban ana ing padalemané Pangéran ing Yérusalèm, mula atiné bangsa iki bakal malih manèh marang gustiné, yaiku Réhabéam ratu Yéhuda, lan wong-wong mau bakal matèni aku, sarta bali manèh marang Réhabéam ratu Yéhuda. Mulané Sang Prabu banjur rembugan, lan yasa anak sapi loro saka emas, sarta ngandika marang wong-wong mau: Kakehan tumrap kowé menawa kudu munggah menyang Yérusalèm; lah iki para allahmu, hé Israèl, kang wus ngirid kowé metu saka tanah Mesir. Banjur sijiné dipasang ana ing Bétèl, lan sijiné manèh ditetepaké ing Dan. 1 Raja-raja 12:27–29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Pambrontakan Adventisme Laodikia ing taun 1863, wus dipratandhakaké déning nabi saka Yéhuda kang séda ana ing antarané kuldi lan singa.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.

> Sawisé dhèwèké mangan roti lan ngombé, wong tuwa mau masang pelana ing kuldi kanggo panjenengané, yaiku nabi sing wis digawa bali déning dhèwèké. Bareng nabi iku budhal, ana singa nemoni dhèwèké ana ing dalan lan matèni dhèwèké; banjur bangkéné kasungkur ana ing dalan, lan kuldi mau ngadeg ana ing sandhingé, déné singa iku uga ngadeg ana ing sandhing bangké mau. 1 Raja-raja 13:23, 24.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Pambrontakan Adventisme Laodikia ing taun 1863 wis dipratandhakaké déning ujian kaping sapuluh tumrap Israèl kuna sing dadi wiwitané anggoné padha nglembara ing ara-ara samun.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

> Nanging saestu kaya Ingsun gesang, sakèhé bumi bakal kapenuhan kamulyané Pangéran. Awit sakèhé wong-wong mau, kang wis weruh kamulyan-Ku lan mukjijat-mukjijat-Ku, kang wis Daklakoni ing Mesir lan ing ara-ara samun, nanging saiki wis nyoba Aku nganti kaping sepuluh, sarta ora gelem ngrungokaké swara-Ku; temenan wong-wong mau ora bakal weruh tanah kang wis Daksumpahaké marang para leluhuré, lan ora ana siji waé saka wong-wong kang nggegulang Aku bakal weruh tanah iku. Nanging abdiningSun Kaleb, awit ana roh liya ana ing dhèwèké lan dhèwèké wis ngetutaké Aku kanthi temen, iya dhèwèké bakal Daktuntun mlebu ing tanah kang wis tau dileboni; lan turuné bakal ndarbèni tanah iku. Wilangan 14:21–23.

The apostle Paul taught:

Rasul Paulus mulang:

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Saiki samubarang iku kabeh kelakon marang wong-wong mau minangka tuladha; lan iku katulisan kanggo pepeling kita, kita kang urip ing jaman pungkasaning donya. 1 Korinta 10:11.

Commenting on that prophetic principle, Sister White said:

Nalika maringi katrangan bab asas kenabian mau, Sister White ngandika:

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Saben nabi ing jaman kuna ngandika luwih sathithik kanggo jamane dhewe tinimbang kanggo jaman kita, mulane panujune iku tumrap kita isih katindakake. ‘Saiki sakehing prakara iku kelakon marang wong-wong mau dadi tuladha: lan iku katulis kanggo pepéling kita, yaiku kita kang urip ing wekasaning jaman.’ 1 Korinta 10:11. ‘Dudu kanggo awake dhewe, nanging kanggo kita padha ngladèni prakara-prakara iku, kang saiki wis kababar marang kowe dening wong-wong kang martakaké Injil marang kowe kalawan Roh Suci kang kautus saka swarga; prakara-prakara kang para malaékat kepéngin nyumurupi.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Kitab Suci wis nglumpukake lan ngiket dadi siji bandha-bandhane kanggo generasi pungkasan iki. Kabeh prastawa gedhe lan tumindak-tumindak suci kang khidmat ing sajarah Prajanjian Lawas wis dumadi, lan lagi katitahake maneh, ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

Miturut Yesaya, pawarta udan pungkasan iku pancen sawijining pawarta, awit panjenengané mratélakaké yèn wong duraka bakal nampik ngrungokaké iku, lan panjenengané njlèntrèhaké pawarta mau minangka “baris ing dhuwur baris”.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Sapa kang bakal dipulang kawruh déning Panjenengané? Lan sapa kang bakal digawe mangerti piwulang? Ya iku wong-wong kang wis dipisah saka susu, lan wis dicopot saka dhadhané. Awit piwulang kudu ana ing sandhuwuré piwulang, piwulang ana ing sandhuwuré piwulang; baris ana ing sandhuwuré baris, baris ana ing sandhuwuré baris; ing kéné sethithik, lan ing kana sethithik: Awit Panjenengané bakal ngandika marang bangsa iki nganggo lambé kang gagap lan nganggo basa liyan. Kang marang wong-wong mau Panjenengané wis ngandika, Iki wewatoné pangaso, kang nganggo iku kowé bisa marakaké wong kang kesel padha antuk pangaso; lan iki kasagaraning kasantosan: nanging wong-wong mau ora gelem ngrungokaké. Nanging pangandikané Pangeran tumrap wong-wong mau dadi piwulang ana ing sandhuwuré piwulang, piwulang ana ing sandhuwuré piwulang; baris ana ing sandhuwuré baris, baris ana ing sandhuwuré baris; ing kéné sethithik, lan ing kana sethithik; supaya wong-wong mau lumaku, banjur tiba keplésèt menyang buri, lan remuk, lan kecanthol ing jebakan, lan kaasta. Yesaya 28:9–13.

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

Saka enem garis sing nembe kita idhèntifikasi, lan mesthi isih ana liyané sing durung kita tuding, siji nekanaké taun 1863 minangka pungkasaning sawijining ujian progresif sing nuntun marang pangumbaraan ing ara-ara samun. Loro nekanaké yèn sawijining umat prajanjian sadurungé dipunliwati lan digantos déning umat pilihan sing anyar. Siji nandhani bilai amarga mbangun manèh sawijining prakara sing saestuné kudu dipuntinggal rusak lan kabuwang ana ing sangisoré ipat-ipating Allah kaya kahanané iku, lan sijiné manèh nandhani bilai amarga bali menyang panggonan sing panjenengan dipunlarang lunga mrana. Loro maringi tuladha bab tiron palsu saka kalih loh Sepuluh Préntah, sing nggambaraken kalih lohé Habakuk.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

Pedhet emasé Harun lan Yerobeam makili sawijining gambar palsu saka rasa cemburu, kang makili bagan palsu taun 1863. Nalika digandhengaké dadi siji, loro seksi, yaiku Harun lan Yerobeam, mulang yèn loro loh Habakuk makili siji loh, padha kaya déné loro loh saka Sepuluh Préntah makili siji angger-anggeré Allah. Bareng, loro iku dadi siji pralambang, kang dumadi saka loro nalika digandhengaké dadi siji. Dinamika kenabian kang padha saka loro loh angger-anggeré Allah ana ing loro lohé Habakuk, lan bebarengan, barang-barang palsuné Harun lan Yerobeam ngrembug prakara kenabian mau.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

Generasi kapisan Adventisme sampun dipratandhani lumantar gambar kekeselen ing Yehezkiel pasal wolu. Wahyu ingkang wiwit ing dinten kaping gangsal, ing sasi kaping enem, ing taun kaping enem, wonten ing Yehezkiel pasal wolu, lajeng nerus dumugi pasal sanga, ing pundi pamasangan segel dhateng satus patang puluh sekawan ewu dipunlambangaken. Nalika ngrembag pralambang pamasangan segel ing pasal sanga, Sister White nyakup sipat watakipun Gusti Allah ingkang nandhesaken bilih wonten ing generasi kaping tiga lan kaping sekawan Gusti Allah ngadili tiyang-tiyang ingkang mboten manut. Mila, piyambakipun ugi nglebetaken kayekten ingkang gegayutan langsung kaliyan pepakon kaping kalih, inggih punika pepakon ingkang nglarang pangibadah dhateng brahala, kados ta pedhet-pedhet emas kagunganipun Harun lan Yerobeam.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “‘Lan Panjenengane nimbali marang wong kang kasandhang mori alus, kang ana piranti tinta juru-tulisé ing sandhingé; lan Pangéran ngandika marang dhèwèké, Lumakua ngliwati tengahing kutha, ngliwati tengahing Yérusalèm, lan wènèhana tandha ana ing bathuké para wong kang nggresah lan kang sesambat marga saka sakehing piala nistha kang katindakaké ana ing tengahé. Lan marang wong-wong liyané Panjenengane ngandika ana ing pangrunguku, Padha lumakua nututi dhèwèké ngliwati kutha, lan padha pêpatènana: mripatmu aja mèlu ngéman, lan aja padha welas; patènana nganti tumpes wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wanita: nanging aja padha nyedhaki sapa waé wong kang ana tandhané; lan wiwitaa ana ing pasucèn-Ku. Banjur padha miwiti saka para wong tuwa kang ana ing sangareping Pedalemané.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “Gusti Yésus sampun badhé nilar tahta sih rahmat ing pasamuwan suci swarga kanggé ngagem busana piwales lan nyurungaken bebendunipun lumantar paukuman tumrap wong-wong ingkang boten nanggapi pepadhang ingkang sampun kaparingaken déning Gusti Allah dhateng piyambakipun. ‘Amargi putusan tumrap pakaryan awon boten enggal kalampahan, mila manahipun para putraning manungsa dados kebak tekad kanggé tumindak ala.’ Tinimbang dados luluh déning kasabaran lan kasantosan dawa ingkang sampun katindakaken déning Gusti tumrap piyambakipun, wong-wong ingkang boten ajrih dhateng Gusti Allah lan boten tresna dhateng kayekten malah ngiyataken manahipun wonten ing margi ala ingkang dipunlampahi. Nanging wonten watesipun ugi tumrap kasantosanipun Gusti Allah, lan kathah ingkang sampun nglangkungi wates-wates punika. Piyambakipun sampun nglangkahi watesing sih rahmat, lan mila Gusti Allah kedah campur tangan lan njunjung pakurmatanipun piyambak.”

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Babagan wong Amori, Pangéran ngandika: “Ing turun kaping papat wong-wong mau bakal bali mrene maneh, amarga pialahe wong Amori durung kebak.” Sanadyan bangsa iki katon cetha amarga nyembah brahala lan rusake budi, bangsa iku durung ngisi nganti kebak tuwunging pialané, lan Allah durung maringi dhawuh kanggo numpes wong-wong mau nganti tuntas. Bangsa-bangsa iku kudu nyumurupi panguwasaning Allah kang kawedhar kanthi cetha lan mligi, supaya wong-wong mau ora bisa nduwèni alesan. Sang Titah kang kebak sih karsa sabar marang pialané nganti turun kaping papat. Banjur, manawa ora katon ana owah-owahan marang kang luwih becik, paukuman-paukumané bakal tumiba ing dhuwur wong-wong mau.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> Kanthi ketepatan kang ora naté kliru, Sang Tanpa Wates isih nyatet wewilangane karo sakèhé bangsa. Nalika sih-rahmaté isih dipranatakaké lumantar panggilan marang pamratobat, cathetan iki bakal tetep kabuka; nanging manawa cacahé wus ngancik jumlah tinamtu kang wis katetepaké déning Gusti Allah, mula paladosaning bebenduné wiwit lumaku. Cathetan iku katutup. Kasabaran ilahi mandheg. Ora ana manèh panyuwunan sih-rahmat kanggo kauntungané wong-wong mau.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Nabi, nalika nyawang ngliwati jaman-jaman, wis diparingi paningal bab mangsa iki ana ing sangarepe. Bangsa-bangsa ing jaman iki wis dadi panampa sih-rahmat sing ora tau ana tandhingane. Berkah-berkah swarga sing pinilih wis diparingake marang wong-wong mau, nanging kasombongan sing saya gedhe, srakah, panyembahan brahala, panyangsaya marang Gusti Allah, lan rasa ora matur nuwun sing asor kaserat dadi pitedah marang wong-wong mau. Wong-wong mau kanthi cepet lagi nutup itungané karo Gusti Allah.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Nanging samubarang sing ndadèkaké aku gumeter yaiku kasunyatan yèn wong-wong sing wis nampa pepadhang lan hak-hak istiméwa sing paling ageng wis dadi kacemaran déning piala sing mratah. Amarga kaprabawan déning wong-wong ing sakubengé sing ora bener, akèh wong, malah kalebu wong-wong sing ngakoni kayektèn, wis dadi adem rohaniné lan katut kaseret déning iliné piala sing kuwat. Pangina lan cemoohan umum sing dilontaraké marang kasalehan lan kasucèn sejati ndadèkaké wong-wong sing ora ngubungaké dhiriné kanthi raket marang Gusti Allah kelangan pakurmatané marang angger-anggeré. Saupama wong-wong mau lumaku manut pepadhang lan ngrungokaké kayektèn saka sajroning ati, angger-angger suci iki malah bakal katon saya aji lan larang regané tumrap wong-wong mau nalika dièlèk-èlèk lan disisihaké mangkono. Sakwisé rasa ora ngajèni marang angger-anggeré Gusti Allah saya cetha katon, garis pamisah antarané para wong sing netepi angger-angger mau lan jagad dadi saya cetha béda. Katresnan marang pranatan-pranatan ilahi mundhak ing golongan siji, padha karo tambahing rasa nistha marang pranatan-pranatan mau ing golongan liyané.

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Krisis punika enggal nyedhak. Angka-angka ingkang saya cepet mundhak nedahaken bilih wekdal tumrap peparingan rawuhipun Gusti Allah sampun meh dumugi. Sanadyan Panjenenganipun boten remen ngukum, nanging Panjenenganipun badhé ngukum, lan punika kanthi enggal. Para tiyang ingkang lumampah wonten ing pepadhang badhé mirsani pratandha-pratandha bebaya ingkang nyedhak; nanging piyambakipun boten kenging lenggah kanthi tentrem, tanpa raos prihatin, ngentosi karusakan punika, nalika nglipur dhiri kanthi pitados bilih Gusti Allah badhé ngayomi umatipun wonten ing dinten peparingan rawuh punika. Tebih sanget saking mekaten. Piyambakipun kedah nyadhari bilih punika dados kawajibanipun kanggé nyambut damel kanthi sregep kanggo ngluwari tiyang sanès, kanthi nyawang dhateng Gusti Allah kanthi pitados ingkang teguh supados pikantuk pitulungan. ‘Pandonganipun tiyang mursid ingkang temen-temen lan saestu makarya punika ageng daya-ginanipun.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Ragi kasalihan durung kabèh kelangan daya. Ing wektu nalika bebaya lan kasangsaran gréja paling gedhé, golongan cilik sing ngadeg ana ing pepadhang bakal nggresah lan nangis marga saka sakehing panggawé nistha sing katindakaké ana ing nagara. Nanging luwih-luwih manèh pandongané bakal munggah kanggo gréja, amarga para wargané tumindak manut cara donya.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Pandonga kang temen-temen saka golongan setya kang sathithik iki ora bakal muspra. Nalika Sang Yehuwah medal minangka Panebus paukuman, Panjenengane uga bakal rawuh minangka Pangreksa tumrap sakehe wong kang wis njaga iman ing kasucèné lan ngreksa dhiriné supaya ora kecemaran déning donya. Ing wekdal punika Gusti Allah sampun prasetya badhé mbélani para pinilih kagungané piyambak, ingkang sesambat dhateng Panjenengané rina lan wengi, senadyan Panjenengané lami anggenipun sabar dhateng wong-wong mau.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> “Dhawuhipun makaten: ‘Lumampaha ana ing satengahing kutha, ana ing satengahing Yerusalem, lan tandhanana bathukipun para priya ingkang nggresah lan nangis awit sakehing pangawulan nistha ingkang katindakaken ana ing satengahipun.’ Para ingkang nggresah lan nangis punika sampun mratelakaken pangandikaning gesang; piyambakipun sampun ngélingaken kalepatan, maringi pitutur, lan nyuwun kanthi temen. Sawenèhing tiyang ingkang sampun ngremehakaken Gusti Allah sami mratobat lan ngasoraken manahipun wonten ing ngarsanipun. Nanging kamulyaning Pangéran sampun nilar Israel; sanadyan kathah ingkang taksih nerusaken tata-caraning agami, kakiyatan lan rawuhipun sampun boten wonten.” Testimonies, jilid 5, 207–210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Supaya bisa mbédakaké sesanti bab panyegelan kanthi trep kaya kang katetepaké déning Yehezkiel, wigati banget mangertèni papat generasi Adventisme. Sadulur White miwiti pethikan sing kita pilih kanthi langsung ngrujuk marang Yehezkiel bab sanga, lan pérangan sing kita pilih iku uga dipungkasi kanthi rujukan langsung marang Yehezkiel bab sanga. Ing pethikan mau panjenengané ngandika bab Yehezkiel, “Sang nabi, nalika nyawang mudhun ngliwati jaman-jaman, wus diparingi wektu iki ana ing ngarsaning sesantiné.” Yehezkiel weruh kahanan-kahanan sing lagi dumadi sajroning panyegelané wong satus patang puluh papat èwu.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

Ing artikel sadurungé kita wis ngenali, lumantar telung pethikan tartamtu saka Roh Ramalan, yèn “wong-wong mabuk saka Éfraim” miturut Yesaya, kang ing pethikan iki diidentifikasi minangka “wong-wong tuwa,” lan kang ing loro pethikan mau padha makili kapemimpinan Yerusalem (Adventisme), ora bisa nyumurupi yèn bakal ana panyingkapan gedhé saka pangwasané Allah kaya ing taun-taun biyèn. Ing pethikan iki, pancèn panyingkapan saka pangwasané Allah sing banget-banget padha tolak kanggo dideleng kuwi bakal kelakon minangka bagéan saka pangadilan ilahi sing ditibakaké marang wong-wong mau, awit katetepaké yèn, “umat iku kudu weruh pangwasané Allah kang dipratélakaké kanthi cetha banget, supaya wong-wong mau ora kari duwé alesan.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

Adventisme Laodikia nampik ndeleng panyingkapaning udan pungkasan sing wiwit netes ing tanggal 11 September 2001, nanging wong-wong mau bakal nyumurupi klimaks saka udan mau nalika piweling Babakaning Tengah Wengi diwedharake maneh ing dina-dina pungkasan. Piweling iku yaiku Islam saka Bilai kaping telu. Apa para pimpinan Israèl kuna, sing lagi wae nyalib Mesiasé, ora nyekseni nalika Roh Suci kaparingake kanthi kawutahaké ing Pentakosta?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Pethikan punika lagi ngenali pasamuwan, ingkang miturut konteks dipunlambangaken déning Yéhezkièl minangka Yérusalèm, lan para anggota ing salebeting pasamuwan (Yérusalèm) punika dipunbandhingaken kaliyan satunggal “rombongan alit,” ingkang ugi dipuntegesi minangka tiyang-tiyang “ingkang lumampah wonten ing pepadhang,” lan minangka “sawatawis setya.” Kitab Suci mucal bilih “akéhé” dipuntimbali, nanging “sathithik” ingkang kapilih. Pokok pamedharan saking pethikan punika nyakup bebendunipun Gusti Allah ingkang katibakaken dhateng umatipun. Umat punika sampun ndhatengaken paukumanipun dhéwé tumrap awakipun, nanging Gusti Allah kanthi cetha negesaken bilih para malaékatipun piyambak ingkang nindakaken pakaryan karusakan. Gusti Allah boten naté goroh, lan Panjenenganipun sampun janji bilih Panjenenganipun piyambak ingkang ngunjukaken pialaning kalepatanipun manungsa dumugi trah kaping tiga lan kaping sekawan. Nganggep bilih kaleksananing paukuman punika kagunganipun sinten kemawon kejawi Gusti Allah punika ateges nyélaki watakipun, lan nedahaken bilih Panjenenganipun punika goroh.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Pethikan punika nedahaken bilih nalika para malaékat pangrusak ing kitab Yeheskiel wiwit lumampah ngliwati Yerusalem, nalika punika ugi “paladosaning bebendunipun wiwit kelampahan.” Bebendunipun Allah kawiwitan saking Yerusalem, inggih punika pasamuwanipun piyambak, yaiku Adventisme Laodikia.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Amarga wus tekan mangsané pangadilan kudu diwiwiti ana ing griyané Allah; lan manawa iku kawiwitan marang kita, banjur kepriyé wekasané wong-wong kang ora manut marang Injilé Allah? 1 Petrus 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Bebenduning Allah kaleksanan déning para malaékaté Allah, lan nalika pakaryané wiwit kalakoni, padha kapréntah supaya “nyabeti,” kabèh, lan “mripatmu aja melasi, lan aja padha duwe welas asih: patènana tuntas wong tuwa lan wong nom, para prawan, bocah-bocah cilik, lan para wanita: nanging aja nyedhaki sapa waé wong kang ana tandhané; lan wiwitana ana ing pasucèn-Ku.” Bebenduning Allah katindakaké déning para malaékat suci, lan bab kang arep kita tetepaké ing kéné yaiku yèn wiwitaning paladosaning bebenduning Allah kaleksanan ana ing generasi kaping papat.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.

> And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

> Lan bakal kelakon ing dina kurbaning Pangéran, manawa Aku bakal ngukum para panggedhé, lan para putrané ratu, lan kabèh wong kang nganggo sandhangan manca. Ing dina kang padha iku uga Aku bakal ngukum kabèh wong kang mlumpat ing ngarep lawang, kang ngisi omahé para bendarané nganggo panganiaya lan cidra. Lan bakal kelakon ing dina iku, mangkono pangandikané Pangéran, manawa bakal ana swarané panguwuh saka gapura iwak, lan panangis saka pérangan kapindho, lan swarané rubuh kang gedhé saka gunung-gunung. Padhakna panguwuhmu, hé para pedunung Maktesh, awit sakèhé wong dagang wis katumpes; kabèh wong kang nggawa salaka wis disirnakaké. Lan bakal kelakon ing wektu iku, manawa Aku bakal nggeledhah Yerusalem nganggo pepadhang, lan ngukum para wong kang mapan ana ing endhapané, kang kandha ing sajroning atiné: Pangéran ora bakal nindakaké kabecikan, lan uga ora bakal nindakaké piala. Zefanya 1:8–12.

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