Article

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

Kitab Daniel - Nomer Satus Wolulas

The Prophetic Warning to Jerusalem: A Symbolic Portrayal of End-Time Events

Piweling Nabi marang Yerusalem: Gambaran Simbolis babagan Kedadeyan-kedadeyan ing Pungkasaning Jaman

Author

Jeff Pippenger

Published

March 5, 2024

Formats

PDF
Word

The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Pitu taun pawartos pepènget wiwit taun 63 nganti taun 70 sing diproklamakake déning wong sing mlaku “munggah mudhun ing lurung-lurung Yerusalem, mratelakake bilai-bilai sing bakal tumeka marang kutha iku,” wis dilambangaké déning pepènget sing kaparingaké marang Yerusalem sajroning telung taun satengah, luwih dhisik ana ing paladosané Kristus, lan banjur telung taun satengah manèh ana ing paladosané para murid. Artikel-artikel sadurungé wis netepaké yèn karusakané Yerusalem sejatiné bisa waé wis kelakon nalika ing kayu salib, utawa sawisé kuwi nalika Stefanus dirajam watu, nanging kasabaraning Gusti Allah sing dawa nundha paukumané marang kutha lan umat iku.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Lan marang ‘sapa waé sing katiban watu iku, wong iku bakal digiles nganti dadi bubuk.’ Bangsa sing nampik Kristus ora suwé manèh bakal nyumurupi kutha lan bangsane dirusak. Kamulyané bakal diremuk lan kasebar kaya bledug ing ngarepé angin. Lan apa sing ngrusak wong-wong Yahudi? Iku yaiku watu karang sing, manawa padha mbangun ing sandhuwuré, mesthiné bakal dadi katentreman lan pangayomané. Iku kabecikané Allah sing disepelekaké, kabeneran sing ditampik, sih-rahmat sing dianggep remeh. Manungsa nglawan Allah, lan samubarang sing sakmesthiné dadi kaslametané malah malih dadi karusakané. Kabeh sing wis katetepaké Allah kanggo urip, déning wong-wong mau ditemokaké dadi pati. Ing panyaliban Kristus déning wong-wong Yahudi, wis kinandhut karusakané Yerusalem. Getih sing katumpah ing Kalvari iku dadi bobot sing nglelebaké wong-wong mau tumuju ing kabinasa kanggo donya iki lan kanggo donya sing bakal teka. Mangkono uga bakal kelakon ing dina pungkasan kang agung, nalika paukuman bakal tumiba marang wong-wong sing nampik sih-rahmaté Allah. Kristus, watu sandhungané, ing wektu iku bakal ngatingal marang wong-wong mau kaya gunung pembalesan. Kamulyaning pasuryané, sing tumrap wong-wong mursid iku urip, tumrap wong-wong duraka bakal dadi geni sing ngentekaké. Amarga katresnan sing ditampik, sih-rahmat sing disepelekaké, wong dosa bakal dibinasakaké.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> Kanthi akèh pepindhan lan pepéling kang bola-bali, Gusti Yésus nedahaké apa kang bakal dadi akibat tumrap wong-wong Yahudi amarga nampik Putraning Allah. Ing tembung-tembung iki Panjenengané ngandika marang kabèh wong ing saben jaman kang ora gelem nampani Panjenengané minangka Juru Wilujengé. Saben pepéling iku kanggo wong-wong mau. Padaleman Suci kang dinajisaké, putra kang ora manut, para panggarap kebon anggur kang palsu, para tukang bangunan kang ngrèmèhké, kabèh iku nduwèni padanané ana ing pengalaman saben wong dosa. Kajaba yèn dhèwèké mratobat, paukuman kang wis dipralambangaké déning kabèh iku bakal dadi pandumané.” The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Mangsa pitung taun nalika wong iku maringi paseksi marang Yérusalèm, kabagi nalika pengepungan kapisan dadi rong mangsa kang padha dawané, yaiku sèwu rong atus suwidak dina. Pitung taun iku nglambangaké karusakané Yérusalèm, lan pitung taun paladosané Kristus lan para murid nglambangaké wiwitané karusakané Yérusalèm, lan Gusti Yésus tansah nggambaraké pungkasan lumantar wiwitan. Pitung taun iku uga dadi pralambang déning “pitung wektu” tumrap karajan lor, kang kabagi dadi rong mangsa kang padha dawané, yaiku sèwu rong atus suwidak taun.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Nalika Roma Modern mbaleni sajarah Roma kapir lan Roma kapausan sing ngidak-idak Yerusalem kang harfiah lan rohaniah, lan nalika Roma Modern mbaleni loro sajarah saka loro mangsa pepeling kang diparingake déning wong saka taun 63 nganti taun 70, lan nalika Roma Modern mbaleni sajarah kang diwakili déning loro mangsa nalika Kristus lan para murid lumaku mlebu lan metu saka Yerusalem sajrone telung taun setengah, bakal kawedhar loro mangsa kang béda, sanadyan ing dina-dina pungkasan, “wektu ora ana maneh.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Sing pungkasan saka loro mangsa iku yaiku patang puluh loro sasi simbolis, nalika Roma Modern nindakake panganiaya pungkasané marang wong-wong setya, sawisé tatu patiné waras ing angger-angger dina Minggu sing bakal enggal teka. Patang puluh loro sasi simbolis iku yaiku mangsa kapindho saka loro mangsa mau, lan iku mangsa pangadilan eksekutif marang Roma modern. Mangsa iku didhisiki déning pangadilan panlitèn tumrap wong urip ing Adventisme Laodikia.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Wong sing ngaturaké pepènget marang Yérusalèm harfiah mati sajroning kepungan Titus. Dheweke ora mati nalika karusakané, nanging nalika kepungan sing ndhisiki karusakan iku, awit ora ana siji waé wong Kristen sing mati ing karusakaning Yérusalèm.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> “Sajeroning pitung taun ana sawijining wong tansah lumaku munggah-mudhun ing dalan-dalan Yerusalem, mratelakake bilai-bilai sing bakal tumiba marang kutha iku. Ing wayah awan lan ing wayah bengi dhèwèké ngidungaké kidung panguburan kang nggegirisi mangkéné: ‘Ana swara saka wetan! ana swara saka kulon! ana swara saka papat angin! ana swara nglawan Yerusalem lan nglawan Pedalemané Allah! ana swara nglawan para pangantèn lan para pangantèn wadon! ana swara nglawan sakèhé umat!’—Ibid. Titah kang aneh iki dipenjara lan dipecuti, nanging ora ana sambat sing uwal saka lambéné. Marang panyendhu lan panyiksa, wangsulané mung: ‘Bilai, bilai tumrap Yerusalem!’ ‘bilai, bilai tumrap para pedunungé!’ Pambengok pepèlingé ora tau mandheg nganti dhèwèké dipatèni sajroning pengepungan kang wis diramalaké déning dhèwèké.” The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Wong lanang iku mati ana ing wektu pangepungan, nanging dudu ing karusakan pungkasan; lan karusakan pungkasan iku nglambangaké panutuping mangsa sih-rahmat lan pitu wewelak kang pungkasan. Mulané, wong lanang iku dadi pralambang saka pekabaran supaya metu saka Yérusalèm nalika pangepungan kang kapisan. Wong-wong Kristen banjur padha ngungsi, lan ing telung taun setengah kang kapisan, wong lanang iku dadi pralambang saka sawijining golongan sing ora mati ing Yérusalèm; lan ing telung taun setengah kang kapindho, dhèwèké dadi pralambang saka wong-wong Kristen pungkasan sing mati sadurungé panutuping mangsa sih-rahmat. Ing mangsa kang kapisan, dhèwèké nandhakaké satus patang puluh papat èwu, lan ing mangsa telung taun setengah kang kapindho, dhèwèké nglambangaké wong akèh banget sing mati sajroning mangsa kang kapindho.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Pesen wong mau kacathet déning ahli sajarah, lan diwakili déning nem swara. Nalika pungkasane dhèwèké dipenjara, pesené kang kapitu lan pungkasan yaiku “bilai, bilai” tumrap Yerusalem lan para pedunungé. “Swara” kang kapisan dicathet minangka “swara saka wetan,” lan pesené kang pungkasan yaiku “bilai.” Unsur kapisan saka pesené lan unsur pungkasan saka pesené iku minangka simbol Alkitabiah kang makili Islam, awit Islam iku anak-anak saka “wetan” ing Alkitab, lan padha diwakili déning “angin wetan.” Pangulangan tembung “bilai” kaping pindho, ing pesené kang pungkasan, nggambaraké pungkasaning Babil Modern, nalika para ratu ing bumi padha sesambat kaping telu, “Aduh, aduh kutha gedhé iku.” Tembung Yunani kang diterjemahaké minangka “aduh” ing telung ayat ing Wahyu bab wolulas, diterjemahaké minangka “bilai” ing bab wolu, ayat telulas.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Lan aku ndeleng, lan krungu sawijining malaékat mabur ana ing tengahing langit, ngandika kanthi swara sora, Bilai, bilai, bilai, tumrap para wong kang manggon ing bumi, marga saka swara-swara liyane saka kalasangka para malaékat telu, kang isih bakal muni! Wahyu 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Pranyatan wong iku bab “bilai, bilai,” nggambarake pangetrapan kaping telu saka telung bilai, awit unsur-unsur saka Bilai kapisan, kang digandhengake karo unsur-unsur saka Bilai kapindho “baris ing sadhuwure baris,” nengenake unsur-unsur saka Bilai katelu, kaya dene telung ungkapan “aduh, aduh” déning para ratu ing bumi ing pasal wolulas makili Bilai katelu, kaya kang wis ditetepake déning Bilai kapisan lan kapindho. Wiwitan lan pungkasaning pesen wong iku ngetipèkaké pesen Islam saka Bilai katelu.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Ungkapan kapisan saka piwulangé iku minangka swara saka “wétan,” lan “wétan” iku pralambang Islam, nanging uga minangka tandha pangenalan tumrap malaékat panyégel sing miyos saka wétan.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

> Lan sawisé iku aku weruh malaekat papat ngadeg ana ing patang pojoking bumi, nyekel patang angin ing bumi, supaya angin iku aja nganti ngembus ing bumi, utawa ing segara, utawa marang wit apa waé. Lan aku weruh malaekat liyané munggah saka wetan, nggawa meterai saka Allah kang gesang; lan panjenengané sesambat kanthi swara banter marang malaekat papat kang kaparingan kuwasa kanggo ngrusak bumi lan segara, pangandikané: Aja ngrusak bumi, utawa segara, utawa wit-witan, nganti kita wis maringi meterai marang para abdi Allah kita ana ing bathuké. Lan aku krungu cacané wong-wong kang diparingi meterai iku; lan kang diparingi meterai ana satus patang puluh papat éwu saka sakehé taler para putrané Israèl. Wahyu 7:1–4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Ing carita bab Élia ana ing Gunung Karmèl, nalika dhèwèké mandeng menyang segara lan weruh méga, dhèwèké lagi mandeng mangulon, awit Gunung Karmèl dumunung cedhak Segara Tengah.

> And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

> Lan ing kaping kapitu, dhèwèké matur, Lah, ana méga cilik munggah saka segara, kaya tanganing manungsa. Banjur dhèwèké ngandika, Munggaha, kandhanana marang Akhab, Siapna krétamu, banjur tumedhaka, supaya udan aja ngalang-alangi kowé. 1 Raja-raja 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Élia mesthi ngadhep mangulon, tumuju ing arah Segara Tengah. Ing Lukas bab rolas, Kristus ngandika bilih pesen Panjenengané iku pesen pamisahan.

> Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

> Apa kowe padha ngira manawa Aku teka kanggo marakake katentreman ing bumi? Aku pitutur marang kowe: Ora, malah kosok baline, pepisahan. Awit wiwit saiki bakal ana lima wong ing sajroning omah siji padha kapisah, telu nglawan loro, lan loro nglawan telu. Bapa bakal kapisah nglawan anak lanang, lan anak lanang nglawan bapane; ibu nglawan anak wadon, lan anak wadon nglawan ibune; maratuwa wadon nglawan mantu wadon, lan mantu wadon nglawan maratuwa wadone. Lan Panjenengane uga ngandika marang wong akeh, Nalika kowe weruh mega munggah saka kulon, sanalika kowe kandha, Udan deres bakal teka; lan pancen mangkono. Lan nalika kowe weruh angin kidul ngembus, kowe kandha, Bakal panas; lan iku kelakon. He wong lamis, kowe bisa mbedakake pratandha ing langit lan ing bumi; nanging yagene kowe ora bisa mbedakake jaman iki? Lukas 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Pesenipun utusan dhateng Yerusalem ngasta têtandhanipun Alfa lan Omega, awit ingkang wiwitan lan ingkang pungkasan punika nandhani Islam saking Bilai ingkang kaping tiga, lan kanthi swanten saking “wetan” punika ing wekdal ingkang sami ugi nandhani bilih pesenipun Islam punika pesen panyegelan. “Swanten kaping kalih” saking “kulon” nandhani udan pungkasan, inggih punika udan ingkang pungkasan, lan sadaya para nabi sami ngandika bab dinten-dinten pungkasan. Pesen saking “kulon” punika pralambang saking pesen udan pungkasan, ingkang ngasilaken kalih golongan para panyembah. Golongan ingkang satunggal boten saged mangertos pesen udan pungkasan, awit tiyang-tiyang punika “boten mbedakaken wekdal punika.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Unsur sabanjuré saka pesené utusan iku yaiku swarané “papat angin”, kang bebarengan minangka pesen panyegelan lan pesen saka jaran nesuné Islam, kaya kang dipralambangaké déning Bilai kaping telu. Unsur sabanjuré iku ditujokaké nglawan Yérusalèm lan Padalemané Allah, mangkono ngenali pesené kabèh para nabi, kang ngenali sawijiné golongan wong sing lagi dipaèsi, amarga dhasar pangakuning kaslametané dudu ana ing Kristus, nanging ana ing padaleman lan warisané minangka umat pilihané Allah. Wong-wong iku yaiku wong-wong sajroning sajarah suci kabèh, kang dipralambangaké minangka wong-wong sing martakaké, “padalemané Pangéran, padalemané Pangéran iku kita.” Pesen nglawan Yérusalèm lan Padalemané Allah iku yaiku pesen Laodikia.

> “There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

> “Ora ana prelu gumun manawa pasamuwan ora diparingi gesang dening kakuwasaning Roh Suci. Para priya lan para wanita nyingkirake piwulang kang wis kaparingake déning Kristus. Nesu lan srakah lagi nggayuh kamenangan. Padalemaning nyawa kebak piala. Ora ana papan kanggo Kristus. Manungsa ngetutake lakuné dhewe kang nyimpang. Dheweke ora gelem nggatekake pangandikané Sang Juru Slamet. Dheweke nyekel uripé ing tangané dhéwé, nampik piwulang pangorehan lan pepeling, nganti kaki-dian dipindhah saka panggonané, lan pangreten rohani dadi kacampuran déning pamanggihing manungsa. Sanadyan cacat ing pangabdian, dheweke mbenerake awaké dhéwé, kanthi matur, ‘Pedalemané Pangéran, Pedalemané Pangéran iku awaké déwé.’ Dheweke nyingkirake angger-anggeré Allah supaya bisa ngetutake pepadhanging khayalané dhéwé.” Review and Herald, April 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Sang utusan banjur ngangkat swara pesen pepelingé marang para pangantèn kakung lan para pangantèn putri, minangka pralambang tumrap metodologi “line upon line,” awit garis kenabian ing dina-dina pungkasan bakal padha kaya garis kenabian ing jaman Nuh, nalika wong-wong padha kawin lan ngawinaké ing wektu kang pas nalika banjir karusakan wus arep nglimputi ambisi lan rancangan kadonyan wong-wong mau.

> “The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

> “Alkitab negesaké yèn ing dina-dina wekasan manungsa bakal kacemplung ing pangupaya kadonyan, ing kasenengan lan nggolèki dhuwit. Wong-wong mau bakal wuta marang kasunyatan kang langgeng. Kristus ngandika, ‘Kados dene jamanipun Nuh, mekaten ugi badhe dumados rawuhipun Putraning Manungsa. Awit kados ing jaman sadèrèngipun banjir, tiyang sami nedha lan ngombé, sami krama lan ngramèkaken palakrama, ngantos dumugi ing dinten Nuh mlebet ing prau, lan mboten mangertos ngantos banjir punika rawuh lan nyirnakaken sedaya; mekaten ugi badhe dumados rawuhipun Putraning Manungsa.’ Matius 24:37–39.

> “So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

> “Mangkono uga ing jaman saiki. Manungsa padha kesusu ngoyak bathi lan maremaké hawa nepsu sing mentingaké awaké dhéwé, kaya-kaya ora ana Allah, ora ana swarga, lan ora ana urip saliyané sawisé iki. Ing jamané Nuh, pepènget bab banjir gedhé dikirim kanggo ngagetaké manungsa ana ing pialané lan nimbali wong-wong mau marang pamratobat. Mangkono uga, pawarta bab rawuhé Kristus sing bakal enggal kelakon iku dimaksudaké kanggo nggugah manungsa saka kasilémané ing prekara-prekara kadonyan. Pawarta iku dimaksudaké kanggo nguwangunké wong-wong mau marang pangrasa bab kasunyatan-kasunyatan langgeng, supaya padha ngrungokaké undhangan menyang méjané Gusti.”

> “The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

> “Undhangan Injil iku kudu diparingaké marang sakabèhé donya—‘marang saben bangsa, lan kaum, lan basa, lan umat.’ Wahyu 14:6. Pesen pepéling lan sih-rahmat kang pungkasan iku kudu madhangi kabèh bumi kalawan kamulyané. Pesen iku kudu nggayuh sakèhé golongan manungsa, wong sugih lan wong mlarat, wong luhur lan wong asor. ‘Metua menyang dalan-dalan gedhé lan pager-pager,’ pangandikané Kristus, ‘lan peksa wong-wong mau supaya padha mlebu, supaya omah-Ku kapenuhan.’” Christ’s Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Unsur pungkasan saka pepènget iku dipunwenehi tekanan ing pethikan sadurungé. Pawartos ingkang dipunlambangaken minangka swara nglawan “sakèhé wong”, punika Injil langgeng, ingkang nedahaken kabutuhan tumrap nyukupi sarat-sarat Injil supados kapitulungan. Sarat kapisan saka Injil langgeng punika yaiku wedi marang Allah, lan rasa wedi punika dipunlandhesi déning kasunyatan bilih dosa-dosa kita piyambak ingkang ndadosaken Kristus, Putraning Allah ingkang gesang, kapancang ing kayu salib.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Saben unsur saka utusan marang Yerusalem sajroning pitung taun palayanane makili Injil langgeng, yaiku Injil sing padha persis karo Injil kang dipratelakake sajroning pitung taun nalika Kristus netepake prejanjian karo wong akeh wiwit taun 27 nganti taun 34. Iki uga Injil langgeng kang diwartakake ing rong periode pungkasan ing akhir jaman, lan iki mligi kagandhèng karo pekabaran udan pungkasan, yaiku pekabaran Islam saka Bilai kang katelu. Iki ngenali panyegelan wong satus patang puluh papat ewu, pamisahan gandum lan alang-alang, kaanan Laodikia saka alang-alang, lan penerapan rangkep telu saka ramalan minangka pralambang saka metodologi udan pungkasan, yaiku “baris demi baris.”

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Piwulang bab pitung taun ing sajarah iku kanthi cara profetik dipasang ana ing sajroning “dina-dina piwales” kang dadi bagean saka sebutan pisanan banget ngenani piwulang lan pakaryané Kristus, lan piwulang sarta pakaryané iku kudu dibalèni manèh ing dina-dina wekasan déning wong satus patang puluh papat ewu. Sawisé iku, wong-wong mau bakal ngenali piwulangé ana ing sajroning tatanan profetik saka “dina-dina piwalesé Gusti Allah”. Ana loro pralambang Kitab Suci ngenani “piwales”é Gusti Allah kang kawejang ana ing Sabdané, yaiku piwalesé marang umaté dhéwé lan uga piwalesé marang mungsuh-mungsuhé.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“pitu mangsa” ing Imamat rolikur nglambangaké piwalesé Allah marang umaté sing mbrontak, lan piwales iku nyakup pangidak-idak kanthi harfiah lan rohani marang papan suci lan wadyabala. Ing sajroning pralambang pangidak-idak marang papan suci lan wadyabala, uga kagambaraké pralambang piwalesé Allah marang para satruné. Ing dina-dina wekasan, piwalesé Allah marang umaté digambaraké minangka dipuntokake metu Adventisme Laodikia nalika hukum Minggu kang enggal rawuh. Ing tenger dalan iku, piwalesé marang Babil Modhèren uga wiwit.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Pengadilan panyelidikan tumrap wong-wong urip ing Adventisme Laodikia, kang banjur katut déning pengadilan eksekutif tumrap sundel Tirus lan kéwan galak kang ditunggangi lan dipréntahi déning dheweke, iku minangka sajarah kenabian ing dina-dina wekasan, ing ngendi pangaruh saben wahyu kasampurnakaké. Saben wahyu kudu ditrapaké marang rong periode kenabian mau, amarga metodologi udan pungkasan iku yaiku nerapaké garis kenabian ing sandhuwuré garis kenabian. Ing wiwitaning rong sajarah mau Gusti Yesus maringi pratandha sawijining “tandha” kang mbuktèkaké yèn wong-wong urip ing wektu iku ana ing generasi pungkasan sajarah bumi.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Periode kapisan diwiwiti nalika pamenthèkan meterai marang wong satus patang puluh papat èwu diwiwiti tanggal 11 September 2001. Ing sajroning waymark iku “tandha” kang diwedharaké déning Kristus ing Lukas 21 katetepaké.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

> “Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

> “Saiki, para sadulur, Gusti Allah kersa supaya kita ngasta kalungguhan kita bebarengan karo wong sing nggawa lentera; kita kepéngin ngasta kalungguhan kita ana ing panggonan padhang iku ana, lan ing ngendi Gusti Allah wis maringi swaraning slompret sing mesthi. Kita kepéngin maringi slompret swara sing mesthi. Kita wis ana ing kabingungan, lan kita wis ana ing mamang, lan pasamuwan-pasamuwan wis siyap mati. Nanging saiki ing kéné kita maca: ‘Lan sawisé prakara-prakara iki aku weruh malaékat liyané tumurun saka swarga, kagungan panguwasa gedhé; lan bumi padhang merga kamulyané. Lan panjenengané sesambat kanthi rosa nganggo swara kang kuwat, pangandikané, Babilon gedhé iku wis rubuh, wis rubuh, lan wis dadi pakunjaraning dhemit-dhemit, lan panggonan nyekeling saben roh najis, lan kurungan saben manuk kang najis lan disengiti’ [Wahyu 18:1, 2].

> “Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

> “Saiki, kepiyé kita bakal bisa mangertèni apa-apa bab pesen iku manawa kita ora ana ing kaanan kang ndadèkaké kita bisa ngenali sapérangan cahyaning swarga nalika cahya iku teka marang kita? Lan kita bakal enggal nampani panipuning pepeteng kang paling peteng nalika iku teka marang kita saka wong sing sarujuk karo kita, nalika kita ora duwé sak partikel bukti yèn Rohing Allah kang wis ngutus wong iku. Kristus ngandika, ‘Aku teka nganggo asmane Rama-Ku, nanging kowé ora nampani Aku’ [delengen Yohanes 5:43]. Saiki, iku pancèn padha karo pakaryan sing wis lumaku ing kéné wiwit patemon ing Minneapolis. Amarga Allah ngutus sawijining pesen ing asmane Panjenengané sing ora cocog karo gagasanmu, mula [kowé nyimpulaké] yèn iku ora bisa dadi pesen saka Allah.” Sermons and Talks, jilid 1, 142.

Back to Articles