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# The Book of Daniel - Number One-Hundred and Forty-Eight

Kitab Daniel - Nomer Satus Patang Puluh Wolu

Unveiling the Prophetic Tables: Habakkuk’s Vision and Miller’s Dream

Mbedhah Tabel-Tabel Kenabian: Wahyu Habakuk lan Impen Miller

Author

Jeff Pippenger

Published

March 20, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Tambahing kawruh kang dipralambangaké déning wahyu bab Kali Ulai iku ing wekasané yaiku apa kang kaserat ing rong lempengé Habakuk.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Kanthi sesambungan ing antarane pamedhar wangsit-wangsit sing wus padha dianggep minangka kang tumrap wektu rawuhipun kaping pindho, kaparingake piwulang kang mligi cocog karo kahananing atine kang kebak kamanungsan lan pangentèn, sarta nyemangati supaya padha ngentosi kanthi sabar ana ing pracaya manawa apa kang sapunika isih peteng tumrap pangertené, ing wekdalé bakal kababar kanthi cetha.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “Ing antarané pameca-pameca iku ana pameca saka Habakuk 2:1–4: ‘Aku bakal ngadeg ana ing pos pangawasanku, lan ngadeg ana ing menara, sarta bakal ngawasi kanggo ndeleng apa kang bakal Panjenengané pangandikakaké marang aku, lan apa kang kudu dakwangsuli nalika aku kategur. Lan Pangéran mangsuli aku, pangandikané, Tulisen pamedharing wahyu iku, lan cethakna ana ing loh-loh, supaya wong kang maca bisa lumayu. Awit pamedharing wahyu iku isih kanggo wektu kang wus katetepaké, nanging ing wekasané iku bakal muni, lan ora bakal goroh: sanadyan katon suwe, antènana; awit mesthi bakal kelakon, ora bakal kendhat. Lah, nyawané wong kang kumalungkung iku ora jejeg ana ing njeroné: nanging wong mursid bakal urip marga saka pracayané.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “Wiwit wiwitan taun 1842, pituduh sing kaparingake ing ramalan iki supaya ‘nulis wahyu iku, lan ndadèkna cetha ana ing loh-loh, supaya wong sing maca iku bisa mlayu,’ wus nuwuhake ing batiné Charles Fitch ancas kanggo nyawisake sawijining bagan ramalan guna nerangake wahyu-wahyu ing kitab Daniel lan Wahyu. Panyebaran bagan iki dianggep minangka kasampurnaning dhawuh sing kaparingake marang Habakuk. Nanging, nalika semana ora ana wong sing nggatekake manawa ana tundha kang katon ing kasampurnaning wahyu iku—yaiku sawijining mangsa ngentèni—sing uga kapratelakake ana ing ramalan kang padha. Sawisé kuciwa iku, ayat Kitab Suci iki katon banget wigatine: ‘Sebab wahyu iku isih tumrap wektu sing wus katetepake, nanging ing wekasané bakal matur, lan ora bakal goroh: sanadyan kaya-kaya kasuwèn, tetepana ngentèni iku; awit mesthi bakal kelakon, ora bakal kasuwèn…. Wong mursid iku bakal urip marga saka pracayané.’ The Great Controversy, 391, 392.”

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Kalih lohipun Habakuk punika miturut sipat kenabian minangka kalih seksi. Miturut Kitab Suci, kalih seksi kedah dipunpendhet bebarengan supados netepaken kayekten.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.

> Nanging manawa dhèwèké ora gelem ngrungokaké kowé, banjur gawanen bebarenganmu siji utawa loro manèh, supaya kanthi cangkemé wong loro utawa telu saksi, saben prakara bisa diteguhaké. Matius 8:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Nalika loro papane Habakuk (bagan para pelopor taun 1843 lan 1850) ditumpangtindihaké siji lan sijiné, papan-papan iku negesaké kayektèn-kayektèn sing dadi “permata-permata” ing impèné Miller. Kalepatan taun 1843, sing kagambar ing papan kapisan, nalika ditumpangtindihaké karo papan kapindho, netepaké “wektu ngentèni” saka pasemon iku. Miller (juru pangawas pralambang saka sajarah iku) takon apa sing kudu diucapaké déning dhèwèké sajroning pasulayan ing sajarahé.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Aku bakal ngadeg ana ing pangawasanku, lan mapan ana ing menara, lan aku bakal waspada kanggo ndeleng apa kang bakal dipangandikakake marang aku, lan apa kang bakal dakwangsuli nalika aku ditegur. Habakuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Pangeran maringi dhawuh marang Miller supaya nulis wahyu iku, lan ing impèné dhèwèké nempatake peti kang isiné wahyu mau ana ing sadhuwuré méja ing tengahing kamare.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Pangéran banjur mangsuli marang aku, ngandika, Tulisen sesanti iku, lan cethakna ing loh-loh, supaya wong kang maca iku bisa mlayu. Habakuk 2:2.

The tables then identify the tarrying time and the first disappointment.

Banjur, tabel-tabel iku nuduhake wektu tundha lan kuciwane kang kapisan.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Amarga wahyu iku isih kanggo wektu kang wis katemtokake, nanging ing pungkasan bakal ngandika, lan ora bakal goroh; sanadyan kaya-kaya telat, antènana; marga mesthi bakal kelakon, ora bakal telat. Habakuk 2:3.

Then the two classes that are manifested based upon the increase of knowledge are represented.

Banjur loro golongan sing kapratelakaké adhedhasar tambahé kawruh iku dipralambangaké.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Lah, wong kang atiné gumunggung kuwi nyawané ora jejeg ana ing dhèwèké; nanging wong mursid bakal urip marga saka pracayané. Habakkuk 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Kalih golongan para panyembah badhé kawedhar lumantar proses pacoban ing Daniel pasal rolas.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Panjenengané banjur ngandika, “Lungaa, Dhanièl, awit tembung-tembung iku wis katutup lan kasegel nganti tekan wektu wekasan. Akeh wong bakal disucekaké, lan diputihaké, lan diuji; nanging wong-wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka sing bakal mangertèni; nanging wong-wong wicaksana bakal mangertèni.” Daniel 12:9, 10.

The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Para “wicaksana” ing kitab Daniel iku para prawan wicaksana ing Matius kaping rong puluh lima, kang wus kabeneraké déning pracaya; déné wong duraka iku para prawan bodho, kang kaluhuraké déning kumingsun. Ing pungkasaning impèné Miller, permata-permata iku nglambangaké lenga ing pasemon bab sepuluh prawan, yaiku pekabaran iku.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “Allah kaupakara nalika kita ora nampani pawarta-pawarta kang Panjenengane kirimake marang kita. Kanthi mangkono kita nampik lenga emas kang arep Panjenengane curahake menyang jiwa kita, supaya bisa disalurake marang wong-wong kang ana ing pepeteng. Nalika swara panggilan iku teka, ‘Lah, penganten lanang teka; metua kowe kanggo nemoni Panjenengane,’ wong-wong kang durung nampa lenga suci, kang durung ngreksa sih-rahmat Kristus ana ing atine, bakal nemu, kaya para prawan bodho, manawa dheweke durung siyap kanggo nemoni Gustine. Ing sajroning awake dhewe, dheweke ora duwe daya kanggo oleh lenga iku, lan uripe dadi remuk.” Review and Herald, July 20, 1897.

Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Permata-permata Miller ing dina-dina wekasan bakal madhangi kaping sepuluh luwih padhang, lan angka sepuluh iku minangka pralambang sawijining panggodhèn, mangkono uga pepadhang. Ing dina-dina wekasan, kang kagambar ing pérangan pungkasaning impèné Miller, pepadhanging kayekten kang kaweca ana ing papan-papané Habakuk ngasilaké sawijining pawartos panggodhèn, kang ana ing pasemon bab sepuluh prawan iku minangka pawartos panggodhèn saka Panguwuh Tengah Wengi. Proses panggodhèn iku minangka pangulangan saka proses panggodhèn ing sajarahé wong-wong Millerit, awit pasemon bab sepuluh prawan iku kaulang nganti cocog temenan karo saben aksarané ing dina-dina wekasan.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Aku asring kaélingaké marang pasemon bab sepuluh prawan, lima ing antarané wicaksana, lan lima bodho. Pasemon iki wus kalaksanan lan bakal kalaksanan nganti samesthiné, awit nduwèni panrapan kang mligi tumrap jaman iki, lan, kaya pekabarané malaékat katelu, wus kalaksanan lan bakal terus dadi kayektèn saiki nganti pungkasane jaman.” Review and Herald, August 19, 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.

Pengalaman mangsa ngentèni iku bakal kaulang kanthi persis ing pungkasaning impen Miller, lan banjur permata-permatane bakal madhangi ping sepuluh luwih padhang tinimbang srengéngé; kanthi mangkono nedahaké manawa permata-permata iku makili ujian pungkasan ing pasemon bab sepuluh prawan. Sepuluh iku pralambang ujian, lan ing pungkasan sepuluh dina Daniel lan telu wong kang pinilih iku katon luwih bagus lan luwih subur tinimbang wong-wong kang padha mangan pangananing Babil. Wong angkuh ing Habakuk, kang urip kanthi praduga, dudu kanthi pracaya, ngembangaké watak Babil. Ing sajarah Millerite, wong-wong mau dadi para putri Babil, lan ing Habakuk kapausan dipigunakaké kanggo nandhani wataké wong-wong mau.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Lah, nyawané wong kang gumunggung iku ora jejeg ana ing dhèwèké; nanging wong mursid bakal urip marga saka pracayané. Malah uga, amarga dhèwèké nerak marga saka anggur, dhèwèké iku wong kang kumalungkung, lan ora gelem manggon meneng ana ing omah, kang nggedhèkaké pepénginané kaya pati, lan kaya pati iku, ora bisa wareg; nanging nglumpukaké marang awaké dhéwé sakehing bangsa, lan numpuk marang awaké dhéwé sakehing para bangsa: Apa ora kabèh iki bakal ngucapaké pasemon marang dhèwèké, lan unen-unen sindiran marang dhèwèké, sarta padha kandha, Cilaka wong kang nambahi barang kang dudu duwèké! nganti kapan? lan marang wong kang momot awaké dhéwé nganggo lendhut kenthel! Apa wong-wong kang bakal nyakot kowé iku ora bakal padha ngadeg dumadakan, lan wong-wong kang bakal ngganggu kowé iku ora bakal padha tangi, lan kowé bakal dadi jarahan kanggo wong-wong mau? Awit kowé wis ngrampog akèh bangsa, sakehing sisa bangsa-bangsa bakal ngrampog kowé; marga saka getihing manungsa, lan marga saka panganiaya marang tanah, marang kutha, lan marang sakèhé wong kang manggon ana ing kono. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”

Proses pangujian sing ditibakaké marang para prawan ing Matius 25 ngasilaké sawijining golongan para penyembah, sing wis ngrembakakaké watak raja ing sisih lor (kapapaan), kang uga dadi kakuwatan sing “ngrampasi akèh bangsa.”

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Mangkene pangandikané Pangéran, Lah, ana sawijining bangsa teka saka nagara ing lor, lan sawijining bangsa gedhé bakal diangkat saka pinggir-pinggir bumi. Wong-wong mau bakal nyekel panah lan tumbak; wong-wong mau kejem lan ora nduwèni welas; swarané nggero kaya segara; lan wong-wong mau nunggang jaran, wis kajajar kaya wong-wong kanggo perang nglawan kowé, hé putri Sion. Aku padha wis krungu kabaré bab iku: tangan kita dadi lemes; kasusahan wis nyekel kita, lan lara, kaya wong wadon kang lagi nglarani arep babaran. Aja metu menyang pategalan, lan aja mlaku ana ing dalan; awit pedhangé mungsuh lan rasa wedi ana ing saben sisih. Hé putri umatingSun, sabukna badanmu nganggo bagor, lan gulung-gulunga awakmu ana ing awu; dadèkna tangismu kaya kanggo anak ontang-anting, pasambat kang pait banget; awit wong kang ngrusak bakal dumadakan teka nglawan kita. Yeremia 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Loro golongané Habakuk iku yaiku wong-wong kang kabeneraké déning pracaya, lan wong-wong kang mangan lan ngombé piwulang-piwulang Babil. Wong-wong ing dina-dina pungkasan saka impèné Miller kang digambaraké minangka para prawan, salah siji ngrembakakaké wataké Kristus, mula nampa segelé Allah, utawa ngrembakakaké wataké kapausan lan nampa tandhané kéwan galak.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Wektuné wis tumeka supaya pepadhang kang sejati madhangi ing satengahing pepeteng moral. Pesené malaékat katelu wis diwartakaké marang donya, mènèhi pepéling marang manungsa supaya aja nampa tandha kéwan utawa reca gambarané ing bathuk utawa ing tangané. Nampa tandha iki tegesé tekan marang putusan kang padha kaya sing wis ditindakaké déning kéwan mau, lan ndhukung gagasan-gagasan kang padha, kanthi langsung nentang pangandikané Allah. Bab kabèh wong sing nampa tandha iki, Allah ngandika, ‘Wong iku uga bakal ngunjuk anggur bebenduné Allah, kang diwutahaké tanpa campuran menyang ing tuwung paukumané; lan dhèwèké bakal disiksa nganggo geni lan belerang ana ing ngarsané para malaékat suci, lan ana ing ngarsané Sang Cempen.’” Review and Herald, July 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Para prawan kang ngunjuk anggur Babil bakal ing wekasané ngunjuk anggur bebenduné Allah. Ing kitab Yesaya, para wong mendem saka Éfraim mratélakaké kemabukané kang wuta kanthi mbalik-balik samubarang, lan tumindak iku kudu dianggep minangka “lempungé tukang grabah.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.

Pangidentifikasian “saben dina” minangka pralambang Kristus mbalikke kayekten bab “saben dina” nganti dadi kosok balene, awit “saben dina” iku pralambang setan. Pangidentifikasian Miller marang “saben dina” minangka paganisme kanthi langsung kawewakili ana ing méja-méjané Habakuk. Panemuan Miller babagan pethikan ing Tesalonika, kang ndadèkaké dhèwèké mangertèni manawa paganismelah sing “dibuwang,” supaya “manungsa duraka” kang lenggah ana ing Padalemané Allah bisa kawedhar, iku kayekten utama kang dumunung ing 2 Tesalonika, pasal loro.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Aku maca terus, lan ora bisa nemokake prakara liya kang ana tembung iku [kang saben dina] kajaba ing kitab Daniel. Banjur aku [kanthi pitulungan sawijining konkordansi] njupuk tembung-tembung kang magepokan karo iku, yaiku, ‘ngilangi;’ dhèwèké bakal ngilangi kang saben dina; ‘wiwit wektu kang saben dina iku bakal diilangaké,’ lan sapanunggalané. Aku terus maca, lan ngira yèn aku ora bakal nemokake pepadhang apa-apa tumrap nas iku; pungkasane aku tekan ing 2 Tesalonika 2:7, 8. ‘Amarga rahasia duraka iku wus makarya; mung wong kang saiki nyegah iku bakal tetep nyegah, nganti dhèwèké dijupuk metu saka dalan, banjur si durjana iku bakal katitik,’ lan sapanunggalané. Lan nalika aku wis tekan ing nas iku, aduh, cetha lan mulya temenan kayekten iku katon! Ana ing kana! Iku lah kang saben dina! Saiki, apa tegesé Paulus kanthi ukara ‘wong kang saiki nyegah,’ utawa ngalang-alangi? Kanthi ‘manungsa dosa,’ lan si ‘durjana,’ kang dimaksud yaiku Kepausan. Saiki, apa kang ngalang-alangi supaya Kepausan ora katitik? Ya, yaiku Paganisme; mulané, ‘kang saben dina’ mesthi tegesé Paganisme.’—William Miller, Second Advent Manual, kaca 66.” Advent Review and Sabbath Herald, 6 Januari 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Makna saka “kang saben dina” ing kitab Thessalonians, kang ditemokaké déning Miller, iku bebener utama saka perangan iku. Nalika Paulus mratélakaké wong-wong kang ora tresna marang bebener, lan mulané bakal nampa kasasar kang kuwat, temtu panjenengané lagi nunjukaké sengiting bebener ing teges umum; nanging bebener kang kasebut kanthi langsung ing perangan iku yaiku bebener manawa “kang saben dina” iku nggambaraké Roma kapir.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Pepadhanging badan iku mripat; mulané manawa mripatmu iku resik, badanmu kabèh bakal kebak pepadhang. Nanging manawa mripatmu iku ala, badanmu kabèh bakal kebak pepeteng. Mulané manawa pepadhang kang ana ing kowé iku dadi pepeteng, gedhé temen petengé iku! Ora ana wong kang bisa ngabdi marang loro bendara: awit salah sijiné bakal disengiti lan sijiné ditresnani; utawa iya bakal setya marang sijiné lan ngremehaké sijiné. Kowé ora bisa ngabdi marang Gusti Allah lan marang mamon. Matius 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.

Mung ana katresnan marang kayekten, utawa sengit marang kayekten. Ora ana dalan tengah. Pangapusan budi kang kuwat sing tumiba marang para prawan bodho ing Matius 25 adhedhasar panampikané marang pepadhang saka permata-permata Miller sing makili ujian pungkasan. Ujian pungkasané Israèl kuna yaiku ujiané kang kaping sepuluh, lan permata-permata Miller madhangi ping sepuluh luwih padhang ing dina-dina pungkasan. Lambang panampikan marang permata-permata Miller yaiku “the daily,” kang dibalikké munggah-mudhun déning para wong mendem saka Éfraim ing generasi katelu Adventisme. “The daily” iku sawijining lambang satanis saka paganisme. Para wong mendem iku ngenalaké sawijining permata palsu, sing digawa saka Protestantisme murtad, kang netepaké “the daily” minangka lambang Kristus.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Pangertosane Miller babagan permatane winates déning sajarah kang ana nalika dheweke ditangèkaké. Amarga yakin yèn Rawuhipun kaping Kalih iku prastawa kenabian sabanjuré, tatu pati tumrap kapapaan ing taun 1798 mung bisa makili karajan kadonyan kaping papat lan pungkasan ing Daniel loro. Miller uga winates ing pangertosané babagan “kang saben dinané,” awit paseksèné nyatakake yèn lumantar wahyu dheweke katuntun marang sawijining cara pasinaon tartamtu, kang ing kono dheweke ngandika yèn dheweke migunakaké Alkitabé, Cruden’s Concordance, lan maca sawatara koran. Kaputusané kanggo sinau kanthi cara mangkono mung mlebu ing pikirane.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Sajrone rolas taun aku dadi sawijining deist, aku maca sakèhing sajarah sing bisa daktemokaké; nanging saiki aku tresna marang Kitab Suci. Kitab Suci mulang bab Gusti Yesus! Nanging isih akèh péranganing Kitab Suci kang peteng tumrap aku. Ing taun 1818 utawa 19, nalika guneman karo sawijining kanca sing dakparani, lan sing wis wanuh lan [krungu] aku guneman nalika aku isih dadi deist, dhèwèké takon, kanthi cara kang cukup ateges, ‘Apa panemumu bab ayat iki, lan ayat kuwi?’ kang nuding marang ayat-ayat lawas sing biyèn dakwalesi nalika aku dadi deist. Aku ngerti apa kang dadi maksudé, lan aku mangsuli—Yèn kowé maringi aku wektu, aku bakal kandha apa tegesé. ‘Pira suwéné wektu kang kokbutuhaké?’ Aku ora ngerti, nanging bakal dakandharaké, wangsulanku, awit aku ora bisa pracaya manawa Gusti Allah wis maringi sawijining wahyu kang ora bisa dimangertèni. Banjur aku netepaké arep nyinaoni Kitab Suciku, kanthi pracaya yèn aku bisa nemokaké apa kang dikersakaké déning Roh Suci. Nanging sanalika aku wis ngukuhaké pamesthèn iki, ana pikiran kang teka marang aku—‘Yèn upamané kowé nemokaké sawijining pérangan sing ora bisa kokmangertèni, apa kang bakal koklakoni?’ Banjur cara nyinaoni Kitab Suci iki tumeka ing pikiranku:—Aku bakal njupuk tembung-tembung saka pérangan-pérangan kaya mengkono, banjur nlusuri tembung-tembung mau ing saindhenging Kitab Suci, lan kanthi cara iki nemokaké tegesé. Aku nduwé Cruden’s Concordance, kang miturut panemuku iku sing paling becik ing donya; mula aku njupuk buku iku lan Kitab Suciku, banjur lungguh ing méjaku, lan ora maca apa-apa liyané, kajaba koran sathithik, awit aku wis nemtokaké kanggo mangertèni apa tegesé Kitab Suciku. Apollos Hale, The Second Advent Manual, 65.

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Permata-permata Miller ora mung diakoni lumantar metodhe panalitene, nanging uga lumantar wahyu langsung saka Gusti Allah.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Gusti Allah ngutus malaékaté kanggo nggerakaké ati sawijining tani sing durung pracaya marang Kitab Suci, supaya nuntun dhèwèké nelusuri nubuatan-nubuatan. Para malaékaté Gusti Allah bola-bali nekani wong pinilih iku, kanggo nuntun pikirane lan mbukak marang pangertèné nubuatan-nubuatan sing sadurungé tansah peteng tumrap umaté Gusti Allah. Wiwitaning ranté kayektèn diparingaké marang dhèwèké, lan dhèwèké banjur dituntun supaya nelusuri pranala siji sawisé pranala liyané, nganti dhèwèké nyawang Sabdané Gusti Allah kanthi gumun lan kagum. Ana ing kono dhèwèké weruh sawijining ranté kayektèn kang sampurna. Sabda iku, sing biyèn dianggep déning dhèwèké ora kaparingi ilham, saiki kabikak ana ing ngarepé paningalé sajroning kaéndahan lan kamulyan. Dhèwèké weruh yèn pérangan siji saka Kitab Suci nerangaké pérangan liyané, lan nalika sawijining wacana katutup tumrap pangertèné, dhèwèké nemu ana ing pérangan liyané saka Sabda iku apa sing nerangaké. Dhèwèké ngurmati Sabda suci Gusti Allah kanthi kabungahan lan kanthi pakurmatan tuwin rasa ajrih kang paling jero.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Nalika Sister White nyariosaken bilih “Allah ngutus malaékaté” marang Miller, punika nedahaken bilih Gabriel punika malaékat ingkang diutus marang Miller, amargi “malaékaté,” punika sawijining istilah ingkang dipun-ginakaken tumrap Gabriel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Pangandikané malaékat, ‘Aku iki Jibril, kang ngadeg ana ing ngarsané Gusti Allah,’ nuduhaké yèn dhèwèké ngasta kalungguhan pakurmatan kang luhur ana ing pelataran swarga. Nalika dhèwèké rawuh nggawa pawarta marang Dhanièl, dhèwèké ngandika, ‘Ora ana siji waé kang jejeg bebarengan karo aku ing prakara-prakara iki, kajaba Mikhaèl [Kristus], Pangéranira.’ Daniel 10:21. Bab Jibril, Sang Juru Slamet ngandika ana ing Kitab Wahyu, yèn ‘Panjenengané banjur ngutus lan mratandhanaké iku lumantar malaékaté marang abdiné, Yokanan.’ Revelation 1:1.” The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Jibril lan malaékat-malaékat liyané nuntun “pikiran” Miller lan mbukak “pangertené marang ramalan-ramalan sing tansah peteng tumrap umaté Allah.” Pesené ora mung dikembangaké lumantar cara pasinané nyinaoni Kitab Suci, nanging uga lumantar wahyu Ilahi. Cara banget sing dienggo déning dhèwèké kanggo nyinaoni Alkitab iku mung dumadakan lumebu ing pikirane. Nalika Allah nggawa kayektèn menyang pikiran kita, iku minangka wahyu Ilahi, béda karo tekané marang kayektèn lumantar proses mbagekaké Alkitab kanthi bener. Miller nindakaké kalorone, nanging wahyu Ilahi dadi pérangan saka cara Miller tekan marang pangerten bab prakara “the daily.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”

Miller mesthi ora bakal mangertos osilasi gender ing Daniel pasal wolu, ayat sanga nganti rolas, amarga sakabehing kang diduwèni namung Kitab Suci lan sawijining konkordansi kang tanpa katrangan apa-apa ngenani basa-basa Alkitab. Dheweke mesthi ora bakal nyumurupi bedane antarane ‘sur’ lan ‘rum’ kang loro-lorone kaanggit minangka “take away.” Dheweke uga mesthi ora bakal nyumurupi bedane antarane ‘miqdash’ lan ‘qodesh’ kang loro-lorone kaanggit minangka “sanctuary.”

He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Panjenengané ora bakal sumurup kayektèning tembung ‘tamid’ sing kapacak ping satus papat ing Kitab Suci. Kayektèn sing ora bisa dideleng déning panjenengané (lan iku uga kayektèn sing satemené dideleng déning panjenengané) yaiku yèn saka ping satus papat panganggoning tembung Ibrani ‘tamid’ ing Kitab Suci, mung ana ing kitab Daniel tembung Ibrani ‘tamid’ iku dienggo minangka aran. ‘Tamid’ iku tembung Ibrani kang tegesé “tetep lumaku tanpa pedhot”, lan ing kitab Daniel diterjemahaké dadi “kang saben dinané”.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

Mung ana ing kitab Daniel tembung iku dipigunakaké minangka tembung aran, déné sangang puluh sanga kaping liyané tembung iku dipigunakaké minangka tembung katrangan. Awit saka kuwi, nalika para juru basa Alkitab King James ngadhepi kasunyatan yèn Daniel migunakaké tembung iku kaping lima minangka tembung aran, déné sakabèhé panulis Alkitab liyané migunakaké tembung iku sangang puluh sanga kaping minangka tembung katrangan, wong-wong mau kapeksa déning boboting bukti kanggo “mbeneraké” panganggoné tembung iku déning Daniel minangka tembung aran. Supaya bisa “mbeneraké” Daniel, wong-wong mau nambahi tembung “kurban” marang tembung iku, lan kanthi mangkono ngowahi tembung aran dadi tembung katrangan. Banjur, supaya mbeneraké para juru basa mau, Ellen White kaparingi ilham kanggo nyathet yèn dheweke, “nyumurupi gegayutan karo ‘Daily,’ yèn tembung ‘sacrifice’ iku ditambahaké déning kawicaksanané manungsa, lan ora kalebu ing teks; lan yèn Gusti maringi pamawas kang bener bab iku marang wong-wong sing mènèhi sesambaté jam pangadilan.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miturut paseksènipun piyambak, Miller saèstu lagi ngupados mangertosi “the daily,” ingkang pungkasanipun dipunmangertosi wonten ing 2 Thessalonians. Nanging ugi, miturut paseksènipun piyambak, nalika ngupados mangertosi satunggaling tembung, piyambakipun badhé nimbang saben papan ing ngendi tembung punika dipunginakaken, lan tembung punika dipunginakaken sangang doso sanga kaping sanèsipun wonten ing Kitab Suci. Nanging paseksènipun babagan “the daily,” inggih punika bilih piyambakipun boten manggihaken punika wonten ing papan sanès kejawi ing kitab Daniel, nalika piyambakipun ngandika, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller dipuntuntun dhateng permata-permata punika boten namung lumantar cara pasinanipun piyambak, nanging ugi lumantar wahyu ilahi ingkang kaparingaken dhateng piyambakipun lumantar paladosan para malaékat.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.

Mulané pangertenipun bab “kang saben dinane” iku bener, nanging winates. Dhèwèké ora bisa mangertèni yèn saka kaping lima “kang saben dinane” kasebut ing kitab Daniel, salah siji saka telung kaping nalika “kang saben dinane” iku “dipundhut,” nggambaraké teges kang béda tinimbang loro kaping liyane. Ing siji kaping, “kang saben dinane” digunakaké bebarengan karo tembung Ibrani ‘rum,’ lan ing loro kaping liyane digunakaké bebarengan karo tembung Ibrani ‘sur.’ Kaloro tembung mau dipunjarwakaké dadi “njupuk,” nanging ‘rum’ ing Daniel pasal wolu, ayat sewelas, tegesé “ngangkat munggah” lan “ngluhuraké,” déné ing pasal sewelas, ayat telung puluh siji, lan pasal rolas, ayat sewelas, tembung ‘sur’ tegesé “nyirnakaké.”

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Para ahli teologi sing mangan lan ngombé panganan Babilon padha mbantah yèn manawa kowé nyingkiraké sawijining prakara utawa kapan waé kowé ngangkat munggah sawijining prakara, kalorone iku padha makili sawijining jinis panyingkiran, mula loro-loroné tembung iku kudu dimangertèni nduwèni teges sing padha. Wong-wong mau mbantah yèn telung kaping tembung “the daily” sing “taken away” tansah ateges nyirnakaké utawa nyingkiraké, lan kanthi mangkono padha netepaké yèn Daniel ora ngati-ati ing milih tembung-tembunge. Wong-wong mau ora ngucap mangkono kanthi terang-terangan, nanging lumantar panyimpulan padha mulang yèn Daniel kuduné migunakaké tembung ‘sur’ ing kabèh telung kedadéan mau, awit miturut para ahli teologi iku, mesthiné dhèwèké ngersakaké prakara sing padha saben kaping “the daily” iku “taken away.”

They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.

Padha uga nindakaké bab kang padha tumrap tembung ‘miqdash’ lan ‘qodesh,’ kang loro-loroné diterjemahaké dadi “papan suci,” ing ayat sewelas nganti patbelas ing pasal wolu. Ing saben rujukan tumrap “papan suci” ing patang ayat mau, padha negesaké yèn kabèh mau makili papan suci kagunganing Allah. Manèh lumantar inferènsi, Daniel mesthiné namung migunakaké ‘qodesh’ ing katelu rujukan mau, lan ora migunakaké ‘miqdash’ ing ayat sewelas. Miller ora bakal nyumurupi bédané antarane tembung-tembung mau, nanging para teolog modern nyumurupi, lan nalika padha nyumurupi, padha negesaké yèn ora ana bédané kang kena diakoni. Nanging Miller, kang ora nyumurupi bédané antarane tembung-tembung mau, teka marang pangerten kang kosok balèn karo para teolog modern.

The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Kasunyatane, Daniel iku panulis kang tliti, kang nguningani basa Ibrani lan dianggep sepuluh tikel luwih pinter tinimbang sakèhé wong wicaksana liyané ing Babil. Menawa ana wong kang mangertèni paugeran panganggoné basa Ibrani kanthi trep, lan kepriyé basané iku kudu diwedharaké kanthi bener ing sajarah tartamtu mau, wong iku ya Daniel. Menawa Daniel nggunakaké tembung-tembung kang béda, iku amarga tembung-tembung mau pancèn katuju kanggo ngandhut teges-teges kang béda, kang kanthi sengaja arep diwedharaké déning dhèwèké. Nalika panganggoné tembung-tembung kang mligi déning Daniel, sing dijarwakaké dadi “papan suci” utawa dadi “nyirnakaké,” diakoni, iku nyantosakaké pangertené Miller bab “sing saben dina,” kang wis dimangertèni déning Miller ana ing pérangan ayat iku uga, ing ngendi Paulus negesaké yèn wong-wong kang sengit marang kayektèn wis katetepaké kanggo nampani kasasaran kang rosa.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Wong-wong kang sengit marang kayekten lan pracaya marang goroh kang ngasilaké kasasarane kang banget, uga digambaraké minangka para wong mendem saka Éfraim, kang kawecakké dadi rong golongan. Golongan siji yaiku para pamimpin kang pinter sinau, lan golongan sijiné manèh yaiku wong-wong kang ora sinau, kang mung bakal ngrungokaké apa kang diwulangaké déning para wong pinter mau marang wong-wong mau. Yaiku wong-wong kang ndhelik ana ing sangisoré goroh, lan kang gawé prejanjian karo pati. Yaiku para prawan bodho ing Matius selikur lima, lan wong-wong kang nyawané kaangkat munggah ing Habakuk loro. Yaiku wong-wong kang nampik kayekten-kayekten dhasar saka impèné Miller, kang madhangi ping sepuluh luwih padhang ing pungkasan (nglambangaké pacoban kang kaping sepuluh lan pungkasan tumrap Israèl modhèren), kaya kang dipratekakaké déning pacoban kang kaping sepuluh lan pungkasan tumrap Israèl kuna.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika ing artikel candhakipun.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Lan Pangeran ngandika marang Musa, “Suwéné pira bangsa iki bakal nggugah bebendu-Ku? Lan suwéné pira sadurungé padha precaya marang Aku, sawisé sakèhé pratandha kang wus Dakwènèhake ana ing tengah-tengahé? Aku bakal nggebug wong-wong mau kalawan pageblug, lan bakal nyirnakaké hak warisé, sarta saka kowé Aku bakal ndadèkaké sawijining bangsa kang luwih gedhé lan luwih rosa tinimbang wong-wong mau.” Nanging Musa munjuk marang Pangeran, “Temah wong Mesir bakal krungu bab iku, awit Paduka sampun ngirid bangsa punika medal saking satengahipun tiyang-tiyang wau kanthi kasantosan Paduka. Lan wong-wong mau bakal nyritakaké iku marang para pandhudhuk ing nagara iki, awit wong-wong iku wus krungu yèn Paduka, dhuh Pangeran, wonten ing satengahing bangsa punika, yèn Paduka, dhuh Pangeran, ketingal adu rai, sarta mendhung Paduka mapan wonten ing ngatasipun, lan Paduka lumampah wonten ing ngajengipun, ing wayah awan wonten ing tugu mendhung, lan ing wayah wengi wonten ing tugu geni. Saiki, manawi Paduka mejahi bangsa punika kabèh kaya wong siji, temah para bangsa kang wus krungu kawentaripun Paduka bakal ngandika mangkéné: Amargi Pangeran boten kuwawi ngirid bangsa punika lumebet ing tanah kang wus dipun supatani dhateng piyambakipun, mila Panjenenganipun sampun mejahi wong-wong mau ing ara-ara samun.”

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: 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 14:11–24.

> Lan saiki, kawula nyuwun kanthi saestu, mugi kakuwasanipun Pangéran kawula dados ageng, miturut ingkang sampun Paduka ngandika, pangandikanipun: Pangéran punika sabar ing sengsara, lan ageng sih-mirahanipun, ngapunteni kaluputan lan panerak, nanging mesthi boten mbébasaken tiyang ingkang kalepatan; ngunjukaken kaluputanipun para bapa dhateng anak-anakipun ngantos tumeka turun kaping tiga lan kaping papat. Kawula nyuwun, mugi Paduka ngapunteni kaluputanipun bangsa punika miturut agenging sih-mirahan Paduka, kados dene Paduka sampun ngapunteni bangsa punika wiwit saking Mesir ngantos dumugi sapunika. Lan Pangéran ngandika: Aku sampun ngapunteni miturut tembungmu; nanging satemen-temene demi gesang-Ku, sakehing bumi badhé kasampurnakaken dening kamulyanipun Pangéran. Awit sakehing tiyang punika ingkang sampun nyumurupi kamulyan-Ku lan mukjijat-mukjijat-Ku, ingkang Sun tindakaken ing Mesir lan ing ara-ara samun, nanging sapunika sampun nyobi Aku kaping sedasa, lan boten mirengaken swara-Ku; mesthi boten badhé nyumurupi tanah ingkang Sampun Sumpahaken dhateng para leluhuré, lan boten satunggal kemawon saking antawisipun tiyang-tiyang ingkang ndadosaken Aku duka badhé nyumurupi tanah punika. Nanging abdiningSun Kaleb, amargi piyambakipun gadhah roh sanès ing salebeting piyambakipun, lan sampun ndherek Aku kanthi sampurna, piyambakipun badhé Sun irid mlebet ing tanah ingkang sampun dipun lebeti punika; lan turunipun badhé ndarbèni tanah punika. Wilangan 14:11–24.

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